T85n2735_金剛般若經旨贊
大正藏第 85 冊 No. 2735 金剛般若經旨贊
No. 2735 [cf. No. 235]
金剛般若經旨贊捲上
京西明道場沙門曇曠撰
夫實際無言。必即言以辨實。真宗匪相。要假相以顯真。言即實故。雖說而無說。相即真故。現形而無形。無說而說。何言說而不盡。無相之相。何形相而不周。故說非□□□□名具。□無法可說。是說法焉。斯乃般若之真宗。覺者之師母也。故使四生□□□□積之有惑。二乘漸悟。斷深密之無明。諸佛體會。成不壞之四身。菩薩契修□□斷之三慧。顯斯妙用。迥拔群經。假喻金剛。以彰妙智。既前佛后佛。由如是住。大聖小聖。應如是修故。善現啟迪于真筌。如來式揚于奧旨。三問九喻。終始發明。八執五邪。心言蕩成。乃真護念付囑。佛種不斷者歟。既為方廣之關樞。大經之鉗鍵。言約而義遠。文密而理該。開闡者莫得其宗源。誦持者。但修其章句。故我補處慈氏。創釋頌以贊幽。作宣唱之指歸。為論者之規矩。乃使初聖無著。列諸住於行。一鄰地天親。遣群疑于真際。金剛仙記。會一實于有空。功德施論 生二智于真俗。各申雅趣。共釋茲文。雖曰異端。咸階至妙。若不會融諸說。何以委贊幽宗耶。纂殊途□遵同□用通理
。以辟玄關。題言金剛般若波羅蜜經者。即到彼岸。能斷慧教。融理事於行位。故稱智慧。碎堅積之疑執。假喻金剛。出生死而至涅槃。云到彼岸。貫法義而攝群品。目以為經。故言金剛般若波羅蜜經。
贊釋此經。五門分別。一敘教興由。二述經宗趣。三顯經威力。四明經所被。五贊經本文。初敘教興。依經及論。總開四義。一為拔苦。二為與樂。三令起行。四令得果。言拔苦者。為除眾生老病死苦無常。經云由此三事應正等覺。出現於世。為諸眾生。說證法等。此雖總言。于別亦轉。佛所證法。唯真般若故。除三事而說。此經令四生等皆入無餘。但滅其生。無老等故。不住色等而生。其心心念不生。離生因故。言與樂者。謂眾生佛知見樂。知見即是菩提涅槃。在果在因。能所知見為開示故。而說此經。故法華云。諸佛唯一大事故。出現於世。開示悟入佛知見等。諸佛及法。從經出生。如來即是諸法如義。是相非相。即見如來。離一切相。即名諸佛。如次即為開示悟入。經文非一。應尋引之。言起行者。隨其所應法。外人等起行位故。故無著論。說六因云。為斷疑故。為起信解故。為入甚深義故。為不退轉故。為生歡喜故。為正法久住故。即是般若波羅蜜令佛種不斷。云何以此種不斷耶。斷二乘等自無分疑。
【現代漢語翻譯】 現代漢語譯本：用以開闢玄關。經題名為《金剛般若波羅蜜經》，意即到達彼岸，是能斷煩惱的智慧之教。它將理與事融會於修行之中，因此被稱為智慧。它能粉碎堅固的疑慮和執著，所以用金剛來比喻。它使人脫離生死輪迴而到達涅槃，所以說到達彼岸。它貫穿佛法的精義而攝受一切眾生，所以稱為經。因此，名為《金剛般若波羅蜜經》。
讚歎和解釋這部經，分為五個方面：一是敘述佛經興起的緣由；二是闡述經的宗旨和目的；三是彰顯經的威力；四是說明經所教化的對象；五是讚歎經的本文。首先敘述佛經興起的緣由，依據經文和論著，總共闡述四個方面：一是為拔除眾生的痛苦；二是為給予眾生快樂；三是使眾生髮起修行；四是使眾生獲得果報。
說到拔除痛苦，是爲了去除眾生老、病、死等痛苦和無常。經中說，『由於這三件事，應正等覺（Samyak-sambuddha，正等覺）才出現於世，為眾生宣說證悟之法等。』這雖然是總的來說，但具體來說也有所轉變。佛所證悟的法，唯有真正的般若（Prajna，智慧），因此去除這三件事而宣說此經，使四生（卵生、胎生、濕生、化生）等都能進入無餘涅槃。只要滅除其生，就沒有老等痛苦。不住於色等而生其心，心念不生，是因為遠離了生的原因。
說到給予快樂，是指眾生獲得佛的知見之樂。知見即是菩提（Bodhi，覺悟）和涅槃（Nirvana，寂滅）。無論在果位還是在因位，爲了開示眾生的能知和所見，所以宣說此經。因此，《法華經》說：『諸佛唯一大事因緣故，出現於世，開示悟入佛之知見等。』諸佛和佛法，都是從這部經中產生。如來（Tathagata，佛的稱號）即是諸法如義，是相非相，即見如來。遠離一切相，即名為諸佛。依次就是開示悟入。經文不止一處，應該尋找並引用。
說到發起修行，是隨順眾生所應修行的法門，使外道等人也能發起修行。所以無著（Asanga）的論著中，說了六個原因：爲了斷除疑惑；爲了發起信心和理解；爲了進入甚深義；爲了不退轉；爲了生起歡喜；爲了正法久住。這就是般若波羅蜜（Prajnaparamita，智慧到彼岸）使佛種不斷絕。如何使佛種不斷絕呢？斷除二乘（聲聞乘和緣覺乘）等人自無分（沒有證悟的份）的疑惑。
【English Translation】 English version: It is to open the mysterious pass. The title 'Vajra Prajna Paramita Sutra' means reaching the other shore, the teaching of wisdom that can cut off afflictions. It integrates principle and practice into cultivation, hence it is called wisdom. It can shatter firm doubts and attachments, so it is metaphorized as Vajra (diamond). It leads people out of the cycle of birth and death to Nirvana (liberation), so it is said to reach the other shore. It penetrates the essence of the Dharma (Buddhist teachings) and embraces all beings, so it is called a Sutra (scripture). Therefore, it is named 'Vajra Prajna Paramita Sutra'.
To praise and explain this Sutra, it is divided into five aspects: first, to narrate the reasons for the rise of the Sutra; second, to explain the purpose and aim of the Sutra; third, to highlight the power of the Sutra; fourth, to explain the objects of the Sutra's teachings; and fifth, to praise the text of the Sutra. First, narrating the reasons for the rise of the Sutra, according to the Sutras and treatises, a total of four aspects are explained: first, to remove the suffering of beings; second, to give beings happiness; third, to make beings initiate practice; and fourth, to make beings obtain the fruit of enlightenment.
Speaking of removing suffering, it is to remove the suffering of beings such as old age, sickness, death, and impermanence. The Sutra says, 'Because of these three things, Samyak-sambuddha (Perfectly Enlightened One) appears in the world to speak the Dharma (teachings) of enlightenment to beings.' Although this is a general statement, it also transforms in specific terms. The Dharma that the Buddha realized is only true Prajna (wisdom), therefore, removing these three things and speaking this Sutra allows the four types of birth (oviparous, viviparous, moisture-born, and metamorphic) to enter Nirvana without remainder. As long as birth is extinguished, there is no suffering of old age, etc. Not dwelling on form, etc., and giving rise to the mind, the mind does not arise because it is far from the cause of birth.
Speaking of giving happiness, it refers to beings obtaining the joy of the Buddha's knowledge and vision. Knowledge and vision are Bodhi (enlightenment) and Nirvana (liberation). Whether in the fruit position or the cause position, to reveal the knower and the known to beings, this Sutra is spoken. Therefore, the Lotus Sutra says, 'The Buddhas appear in the world for the sake of one great cause, to reveal and lead beings to enter the Buddha's knowledge and vision, etc.' The Buddhas and the Dharma are born from this Sutra. The Tathagata (Thus Come One) is the suchness of all Dharmas, is form and non-form, and thus sees the Tathagata. Being apart from all forms is named all Buddhas. In sequence, it is to reveal, instruct, awaken, and enter. There is more than one place in the Sutra, and it should be sought and quoted.
Speaking of initiating practice, it is to follow the Dharma that beings should practice, so that even outsiders can initiate practice. Therefore, Asanga's treatise says six reasons: to eliminate doubts; to initiate faith and understanding; to enter the profound meaning; to not regress; to generate joy; and to make the true Dharma abide long. This is Prajnaparamita (Perfection of Wisdom) that makes the Buddha-seed not be cut off. How can the Buddha-seed not be cut off? Cutting off the doubts of those of the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) and others who have no share (in enlightenment).
令入大法。故名斷疑。初入取相。而心未定。生定信故。名起信解。云定信者。令入二空無為理故。名入甚深。謂得勝處。便樂住寂。令進修故。名不退轉。既進修已。無得而得。自慶悅故。名生歡喜。聞法慶慰。轉為他說遍流通。故名法久住。由此法故。益遍自他。故說般若佛種不斷。隨所引文。釋廣論義。言得果者。為依二諦得無住果故。功德施菩薩。論云佛所說法。咸歸二諦。一者俗諦。即人及法差別假相。二者真諦。即此人法無自性空。此真及俗。體不相離。俗即真故。有而不有。真即俗故。空而不空。非有非空。是中道理。得中道故。不住二邊。由此不住流轉寂滅。成無住處大般涅槃。故佛說經。令悟二諦。即俗觀真。離諸相故。有正智起。即真觀俗。無不達故。有後智生。由后智而興悲故。四生三界。皆令滅度。由真智而無住故。實無眾生得滅度者。生智而無住故。不住生死興悲而度生故。不住涅槃。即成無住大涅槃果。下文皆爾。應尋引之。敘興由竟。
顯宗趣者。復分為二。初顯所宗。后明所趣。所宗有三。即三般若。雖余處說有其五種。今順智論及論喻故。一者實相。即是真如無相妙理。二者觀照。依真所起無相妙智。三者文字。即能筌此名句文等。初即是性。次即是相。后即是因。說智及
智處。皆名般若故。更加境界眷為五。既非經宗。如余處說。雖有三種。今所宗者。正唯前二。兼通文字。非實相觀照之智不生。無觀照實相之理不顯。是故境智為正所宗。其文字者。但是假筌。得證亡教。非正明故。既為證因。兼所宗也。所趣有四。一教般若。謂說無說能筌名等。是實巧筌契真實故。二理般若。謂得無得所筌妙理。如能筌證無倒相故。三行般若。謂行無行無相六度。能感能證。無上因故。四果般若。無得而得。菩提涅槃。是所筌證無上果故。如是四種所趣般若教淺理深。行分果滿。此所說者。正唯理果。是所筌趣。深圓法故。兼通教行 雖云淺分。亦是假者。所歸趣故顯宗趣竟。
言威力者。略顯此經有十威力。猶如金剛。故得此名。一最勝威力。最上第一希有之法。所在之處皆應敬故。如彼金剛勝諸寶物。故涅槃云。如諸寶中金剛最勝。隨彼寶膜。成彼寶故。二難見威力。經義果報。皆不思議。樂小法者。不能受故。如彼金剛非余能見。故正理云。帝釋頂寶。名曰金剛。非余能見。光赫奪故。三除災威力。下品持經。為人輕賤。先世罪業。尚消滅故。如彼金剛能消災毒。如真諦記。有六種寶。皆名金剛。青碧二色。除災毒故。四稱求威力。有目能見。普利眾生。能嚴凈土。得菩提故。如彼
【現代漢語翻譯】 現代漢語譯本 關於智慧的處所，都名為般若（Prajna，智慧）。爲了更加完備，加上境界眷屬成為五種。既然不是經文的主要宗旨，就像其他地方所說的那樣，雖然有三種般若，但現在所宗奉的，正是前面的兩種，兼通文字般若。沒有觀照實相的智慧，實相的道理就不會顯現。因此，境界般若和智慧般若是主要宗奉的。文字般若，只不過是假借的工具，得到證悟后就應該忘掉教義，不是主要闡明的對象，既然是證悟的原因，也兼為所宗奉的。所趨向的有四種：一是教般若，指能說、無說、能詮釋名稱等等，這是真實的巧妙工具，能夠契合真實。二是理般若，指能得到、無所得，所詮釋的微妙道理，就像能詮釋證悟無顛倒的相狀一樣。三是行般若，指能行、無行、無相的六度（Paramita，到達彼岸），能夠感應和證悟，是無上的原因。四是果般若，指無所得而得，菩提（Bodhi，覺悟）和涅槃（Nirvana，寂滅），是所詮釋和證悟的無上果實。像這樣四種所趨向的般若，教義淺顯，道理深奧，行為圓滿，果實豐碩。這裡所說的，正是理般若和果般若，是所詮釋和趨向的，深奧圓滿的佛法。兼通教般若和行般若，雖然說是淺顯的部分，也是假借的工具，是最終所歸趣的。顯宗的趣向到此結束。
關於威力，簡要地說明這部經有十種威力，就像金剛（Vajra，金剛石）一樣，所以得到這個名稱。一是殊勝的威力，是最上、第一、稀有的佛法，所在之處都應該尊敬。就像金剛勝過各種寶物一樣。所以《涅槃經》說：『在各種寶物中，金剛最為殊勝，隨著寶物的薄膜，成為那種寶物。』二是難以見到的威力，經文的意義和果報，都是不可思議的，喜歡小乘佛法的人，不能接受。就像金剛不是其他人能夠見到的。所以《正理經》說：『帝釋（Indra，帝釋天）頭頂的寶物，名叫金剛，不是其他人能夠見到的，光芒赫赫奪目。』三是消除災難的威力，下品持誦經文，被人輕賤，前世的罪業，尚且能夠消滅。就像金剛能夠消除災難和毒害。如真諦（Paramartha，南朝時期翻譯家）所記載，有六種寶物，都名叫金剛，青色和碧色兩種，能夠消除災難和毒害。四是稱求的威力，有眼睛能夠看見，普遍利益眾生，能夠莊嚴清凈國土，得到菩提。就像金剛一樣
【English Translation】 English version All places of wisdom are called Prajna (Prajna, wisdom). To make it more complete, adding the realm and its retinue makes it fivefold. Since it is not the main purpose of the scripture, as said elsewhere, although there are three types of Prajna, what is now revered are precisely the first two, also encompassing textual Prajna. Without the wisdom of contemplating reality, the principle of reality will not manifest. Therefore, the realm Prajna and wisdom Prajna are the main objects of reverence. Textual Prajna is merely a borrowed tool; once enlightenment is attained, the teachings should be forgotten. It is not the main object of elucidation, but since it is the cause of enlightenment, it is also revered. There are four aspects to which it tends: first, teaching Prajna, referring to speaking, non-speaking, and the ability to interpret names, etc. This is a true and skillful tool that can align with reality. Second, principle Prajna, referring to attainment and non-attainment, the subtle principles interpreted, just as the ability to interpret the non-inverted appearance of enlightenment. Third, practice Prajna, referring to practicing, non-practicing, and the six perfections (Paramita, reaching the other shore) without characteristics, which can evoke and realize, being the supreme cause. Fourth, fruit Prajna, referring to obtaining without obtaining, Bodhi (Bodhi, enlightenment) and Nirvana (Nirvana, extinction), which are the supreme fruits interpreted and realized. Thus, the four types of Prajna to which it tends have shallow teachings, profound principles, complete practices, and abundant fruits. What is being discussed here is precisely principle Prajna and fruit Prajna, which are interpreted and tended towards, being profound and complete Dharma. It also encompasses teaching Prajna and practice Prajna, although said to be shallow parts, they are also borrowed tools, to which one ultimately returns. The elucidation of the sect's tendency ends here.
Regarding power, briefly explaining that this scripture has ten powers, just like Vajra (Vajra, diamond), hence it receives this name. First, the supreme power, being the most supreme, foremost, and rare Dharma, all places where it is present should be respected. Just as Vajra surpasses all treasures. Therefore, the Nirvana Sutra says: 'Among all treasures, Vajra is the most supreme, following the thin film of the treasure, becoming that treasure.' Second, the power of being difficult to see, the meaning and karmic rewards of the scripture are all inconceivable, those who enjoy Hinayana Dharma cannot accept it. Just as Vajra cannot be seen by others. Therefore, the Zhengli Sutra says: 'The treasure on Indra's (Indra, the lord of devas) head is called Vajra, which cannot be seen by others, its light being dazzling.' Third, the power of eliminating disasters, even if one upholds the scripture in an inferior manner and is despised by others, past sins can still be extinguished. Just as Vajra can eliminate disasters and poisons. As Paramartha (Paramartha, a translator during the Southern Dynasties) recorded, there are six types of treasures, all called Vajra, the blue and green colors being able to eliminate disasters and poisons. Fourth, the power of fulfilling requests, having eyes to see, universally benefiting sentient beings, being able to adorn and purify the land, and attain Bodhi. Just like Vajra
金剛滿人所愿。如六寶中其餘四色。黃赤白空。隨須游空。出水火故。五堅實威力。能摧我人眾生壽者。法非法相非彼破故。如彼金剛非彼物所壞。故涅槃云。金剛擬處。物無不破。而是金剛無折損故。六利用威力。通達無我。得成於忍。以佛眼等。悉知見故。如彼金剛。穿通諸物。故梁攝云。譬如金剛其體鋒利。悉能穿割一切物故。七無間威力。不住行施。生無住心。相即非相。無所得故。如彼金剛非物不雜。故對法雲。譬如金剛體無間隙。非沙石等所相雜故。八一味威力。皆以無為而有差別。諸法如義。皆佛法故。如彼金剛其體純一。故對法雲。譬如金剛其體一類。純一無雜。不變異故。九能引威力。諸佛及法。從此出生。成不思議無邊福故。如彼金剛能引諸寶。故梁攝云。金剛能招一切寶物。有金剛處寶自集故。十遍滿威力。福廣如空。利益一切。離一切相。度一切故。如彼金剛遍滿一切。故對法雲。譬如金剛遍一切處金剛輪等。遍世界故。更有諸文。隨應引說。顯威力竟。
所被根宜。于中有二。初辨根性。后明教被。辨根性中。復分為二。一者正因究竟遠性。二者緣因差別近性。所言正因究竟遠性者。即是樹通真如本覺。凡聖本來實無二體。眾生及佛。平等一因。由此實無種性差別。但由無明厚薄不
【現代漢語翻譯】 現代漢語譯本 金剛滿足人們的願望。就像六寶中其餘四種顏色（黃、赤、白、空）一樣，隨心所欲地在空中飛行，能出入水火。這是第一種堅實威力。 第二種威力是能摧毀『我』、『人』、『眾生』、『壽者』（四相，指執著于自我和生命）的法和非法之相，因為金剛本身不會被摧毀。正如金剛不會被其他物質所破壞一樣。所以《涅槃經》說：『金剛所擬之處，沒有不能破的，而金剛本身不會有任何折損。』 第三種威力是利用威力，通達無我，從而成就忍辱。因為佛眼等能夠完全知見一切。就像金剛能夠穿透一切物體一樣。所以梁朝的《攝大乘論》說：『譬如金剛，其體鋒利，能夠穿割一切物體。』 第四種威力是無間威力，不住於行佈施，生起無住之心。相即是非相，因為沒有可以執著的東西。就像金剛不會與其他物質混雜一樣。所以《對法論》說：『譬如金剛，其體沒有間隙，不會與沙石等物質相混雜。』 第五種威力是一味威力，一切法都以無為而有差別，諸法如其本義，都是佛法。就像金剛的本體純一一樣。所以《對法論》說：『譬如金剛，其體一類，純一無雜，不會變異。』 第六種威力是能引威力，諸佛和佛法都從此出生，成就不可思議的無邊福德。就像金剛能夠吸引各種寶物一樣。所以梁朝的《攝大乘論》說：『金剛能夠招引一切寶物，有金剛的地方，寶物自然聚集。』 第七種威力是遍滿威力，福德廣大如虛空，利益一切眾生，遠離一切相，度化一切眾生。就像金剛遍滿一切處一樣。所以《對法論》說：『譬如金剛，遍滿一切處，如金剛輪等，遍滿世界。』 還有許多經文，可以根據情況引用說明。以上是顯現金剛的威力。 所應被教化的根機，其中有二：首先辨別根性，然後說明教法所被。辨別根性中，又分為二：一是正因究竟的遠性，二是緣因差別的近性。所謂正因究竟的遠性，就是樹立通達真如本覺的根本，凡夫和聖人本來就沒有兩種實體。眾生和佛，平等一因。因此實際上沒有種性差別，只是因為無明的厚薄不同。
【English Translation】 English version The Vajra fulfills the wishes of people, like the remaining four colors (yellow, red, white, and void) among the six treasures, freely traveling in the sky, able to emerge from water and fire. This is the first power of solidity. The second power is the ability to destroy the appearances of 'self,' 'person,' 'sentient being,' and 'life-span' (the four characteristics, referring to attachment to self and life), both lawful and unlawful, because the Vajra itself cannot be destroyed. Just as the Vajra is not destroyed by other substances. Therefore, the Nirvana Sutra says: 'Wherever the Vajra is aimed, there is nothing that cannot be broken, and the Vajra itself will not suffer any damage.' The third power is the power of utilization, understanding non-self, thereby achieving forbearance. Because the Buddha's eye and others can fully know and see everything. Just as the Vajra can penetrate all objects. Therefore, the Liang Dynasty's Mahāyānasaṃgraha says: 'For example, the Vajra, its body is sharp, can cut through all objects.' The fourth power is the uninterrupted power, not dwelling on the act of giving, giving rise to a mind of non-dwelling. Appearance is non-appearance, because there is nothing to be attached to. Just as the Vajra does not mix with other substances. Therefore, the Abhidharmasamuccaya says: 'For example, the Vajra, its body has no gaps, does not mix with substances such as sand and stone.' The fifth power is the power of one taste, all dharmas are differentiated by non-action, all dharmas are as their true meaning, all are Buddha-dharma. Just as the Vajra's essence is pure. Therefore, the Abhidharmasamuccaya says: 'For example, the Vajra, its body is of one kind, pure and unmixed, does not change.' The sixth power is the power of attraction, all Buddhas and the Dharma are born from this, achieving inconceivable boundless merit. Just as the Vajra can attract all kinds of treasures. Therefore, the Liang Dynasty's Mahāyānasaṃgraha says: 'The Vajra can attract all treasures, where there is Vajra, treasures naturally gather.' The seventh power is the power of pervasiveness, merit is as vast as the sky, benefiting all sentient beings, being apart from all appearances, liberating all sentient beings. Just as the Vajra pervades all places. Therefore, the Abhidharmasamuccaya says: 'For example, the Vajra, pervades all places, such as the Vajra wheel, pervades the world.' There are many more scriptures that can be cited and explained as appropriate. The above is the manifestation of the power of the Vajra. The suitable capacities to be taught, among which there are two: first, distinguish the nature of the capacities, and then explain what the teachings are applied to. In distinguishing the nature of the capacities, there are again two: one is the ultimate distant nature of the direct cause, and the other is the proximate nature of the differentiated conditions. The so-called ultimate distant nature of the direct cause is to establish the root of penetrating the true suchness (Tathātā) and original enlightenment (Bodhicitta), ordinary beings and sages originally have no two entities. Sentient beings and Buddhas, equal one cause. Therefore, in reality, there is no difference in nature, only because of the thickness of ignorance (Avidyā).
同。所聞教法。邪正有異。佛法因緣。大小頓漸。故說眾生有種種界。由其一體正因佛性。內外因緣。薰習力故。究竟皆得無上菩提故。說眾生皆有佛性。所言緣因近別性者。即是橫克近薰五性。一無種性。謂有無明厚重之類。染邪教等。因緣力故。誹謗正法。撥無因果。焚燒一切善根種子。未可記彼出世時故。謂阿闡提名無種姓。二聲聞性。謂曾聞說四諦之教。欣樂力故。薰成識種。因種力故。深厭生死。求自解脫。不願利他。由此當得聲聞小果。即說此種。名聲聞性。三緣覺性。謂曾聞說十二緣教。欣樂力故。薰成種子。由種力故。樂自寂靜。觀緣起理。舍說聽心。由此當成緣覺中果。即說此種。名緣覺性。四菩薩性。謂曾聞說同體真如。悲利自他。大乘滿教。欣樂力故。薰成種子。因緣力故。能發大心。由此當成究竟佛果。即說此種。名菩薩性。五不定性。謂聞三乘出世正教。於三乘出世正教。於三乘果。俱有欣求。於三乘法。悉樂修習。於三乘果不定趣求。由此應得三乘聖果。即說此種。名不定性。明種性竟。次教彼者。若據正因究竟遠性。此經通被一切眾生。用大外緣。薰內體相。令從無明而顯出。故無雲信謗。皆使得聞。豈簡五乘有無定性大悲。依體無別異故。若據緣因差別近性。此經正為大乘者。由說
【現代漢語翻譯】 現代漢語譯本： 相同。所聽聞的教法，有邪有正，佛法的因緣，有大有小，有頓悟有漸悟。所以說眾生有種種不同的界別，由於他們都具有一體的正因佛性（指眾生本具的成佛的可能性），內外因緣相互作用，通過熏習的力量，最終都能證得無上菩提（指最高的覺悟）。因此說眾生都具有佛性。所說的緣因近別性（指由外緣引發的，相對接近和具體的佛性），就是橫向概括和接近熏習的五種根性： 第一種是無種性（指沒有成佛的種子），指那些無明（指對事物真相的迷惑）深重的人，受到邪教等因緣的影響，誹謗正法，否定因果，焚燒一切善根的種子，無法預知他們何時才能出世。也就是阿闡提（icchantika，斷善根者）被稱為無種姓。 第二種是聲聞性（指傾向於成為聲聞的根性），指那些曾經聽聞過四諦（指苦、集、滅、道四條真理）的教法，並因此產生歡喜心的人，這種歡喜心熏習成為識種（指儲存在意識中的種子）。由於這種識種的力量，他們深深厭惡生死輪迴，尋求自我解脫，不願利益他人。因此，他們將來會證得聲聞的小果（指聲聞乘的果位）。這種根性就被稱為聲聞性。 第三種是緣覺性（指傾向於成為緣覺的根性），指那些曾經聽聞過十二因緣（指構成生命輪迴的十二個環節）的教法，並因此產生歡喜心的人，這種歡喜心熏習成為種子。由於這種種子的力量，他們樂於自我寂靜，觀察緣起之理，捨棄說法和聽法的心。因此，他們將來會成就緣覺的中果（指緣覺乘的果位）。這種根性就被稱為緣覺性。 第四種是菩薩性（指傾向於成為菩薩的根性），指那些曾經聽聞過同體真如（指一切眾生與佛具有相同的真如本性），悲憫利益自己和他人，以及大乘圓滿教法，並因此產生歡喜心的人，這種歡喜心熏習成為種子。由於因緣的力量，他們能夠發起廣大的菩提心（指為利益一切眾生而求成佛的心）。因此，他們將來會成就究竟的佛果（指佛的果位）。這種根性就被稱為菩薩性。 第五種是不定性（指根性不確定的人），指那些聽聞過三乘（指聲聞乘、緣覺乘、菩薩乘）出世的正教，對於三乘的果位都心生歡喜，對於三乘的法門都樂於修習，但對於趣向哪一乘的果位並不確定。因此，他們將來可能會證得三乘中的任何一種聖果。這種根性就被稱為不定性。 闡明種性完畢。接下來教導他們：如果從正因（指成佛的根本原因）究竟遠性（指普遍而長遠的佛性）來看，這部經普遍適用於一切眾生，用大乘的外緣，熏習內在的體相，使佛性從無明中顯現出來。所以，無論信與不信，誹謗與否，都可以聽聞此經。哪裡會簡擇五乘（指五種根性）的有無和定性呢？因為大悲心是依體而無差別的。如果從緣因差別近性（指由外緣引發的，相對接近和具體的佛性）來看，這部經主要是為大乘根性的人而說的，因為經中宣說...
【English Translation】 English version: Likewise. The teachings heard, differ in being heterodox or orthodox. The causes and conditions of the Buddha Dharma, vary in being great or small, sudden or gradual. Therefore, it is said that sentient beings have various realms, because they all possess the one body of the correct cause, the Buddha-nature (Buddha-dhatu, the potential for enlightenment inherent in all beings). Due to the influence of internal and external causes and conditions, through the power of cultivation, they will all ultimately attain Anuttara-samyak-sambodhi (supreme enlightenment). Therefore, it is said that all sentient beings have Buddha-nature. What is meant by the 'causal condition of proximate distinction' is the horizontal encompassing and proximate cultivation of the five natures: First is the nature of 'no seed' (agotraka, those without the seed of enlightenment), referring to those with heavy ignorance (avidya, delusion or misunderstanding of reality), who, due to the influence of heterodox teachings and other causes and conditions, slander the correct Dharma, deny cause and effect (karma), and burn all seeds of wholesome roots. It is not possible to predict when they will emerge from the world. That is, the icchantika (one who has severed their roots of goodness) is called 'no seed'. Second is the Sravaka-nature (the disposition to become a Sravaka), referring to those who have heard the teaching of the Four Noble Truths (catvāri āryasatyāni, the fundamental teachings of Buddhism on suffering and its cessation), and who, due to the power of joy, cultivate seeds in their consciousness. Due to the power of these seeds, they deeply厭惡birth and death, seek self-liberation, and do not wish to benefit others. Therefore, they will attain the small fruit of the Sravaka (the attainment of an Arhat in the Sravaka vehicle). This nature is called Sravaka-nature. Third is the Pratyekabuddha-nature (the disposition to become a Pratyekabuddha), referring to those who have heard the teaching of the Twelve Nidanas (dvādaśāṅga-pratītyasamutpāda, the twelve links of dependent origination), and who, due to the power of joy, cultivate seeds. Due to the power of these seeds, they delight in self-tranquility, contemplate the principle of dependent origination, and abandon the mind of speaking and listening. Therefore, they will attain the middle fruit of the Pratyekabuddha (the attainment of a Pratyekabuddha). This nature is called Pratyekabuddha-nature. Fourth is the Bodhisattva-nature (the disposition to become a Bodhisattva), referring to those who have heard of the True Thusness of the same body (tathatā, the ultimate reality shared by all beings), compassionately benefiting themselves and others, and the complete teachings of the Mahayana (the Great Vehicle), and who, due to the power of joy, cultivate seeds. Due to the power of causes and conditions, they are able to generate the great Bodhicitta (the aspiration for enlightenment for the benefit of all beings). Therefore, they will attain the ultimate fruit of Buddhahood (the state of a Buddha). This nature is called Bodhisattva-nature. Fifth is the Indeterminate-nature (aniyata-gotraka, those whose destiny is not fixed), referring to those who have heard the correct teachings of the Three Vehicles (triyāna, the Sravaka, Pratyekabuddha, and Bodhisattva vehicles) that transcend the world, who have joy in the fruits of the Three Vehicles, who delight in practicing the Dharma of the Three Vehicles, but whose pursuit of the fruits of the Three Vehicles is not fixed. Therefore, they may attain any of the sacred fruits of the Three Vehicles. This nature is called Indeterminate-nature. Having explained the natures, next teach them: If based on the ultimate and distant nature of the correct cause (the inherent Buddha-nature), this sutra universally benefits all sentient beings, using the great external conditions to cultivate the internal essence, causing the Buddha-nature to manifest from ignorance. Therefore, whether they believe or disbelieve, slander or not, all can hear this sutra. How could it discriminate between the presence or absence and the fixed nature of the Five Vehicles? Because great compassion is based on the essence and is without difference. If based on the proximate nature of the differentiated causal conditions, this sutra is primarily for those of the Mahayana nature, because it speaks of...
滿字教。被大性故。令起大行。成大果故。樂小法者。不能受故。佛所說法。無虛設故。若約兼被。亦通四乘。般若能辨二乘地故。感不思議人天果故。令不定性。回趣大故。初后別眾。非唯大故。依兼正通被五乘。明教所被。
次下第五解經文者。于中有二。先釋題目。后釋經文。釋題有五。一解金剛。二明般若。三明波羅。四顯蜜多。五辨經字。言金剛者。有總別釋。總言金剛。顯能斷義。然斷二障。要具理智。謂若無理。智必不生。因理生智。方能斷惑。是故論言。二義相應。恐謂。能斷唯屬於智。故言二義。顯兼于理。如彼邪正二行雖殊。既俱名見故。此理智性相雖異。皆如金剛。既許所宗通於實相。不應金剛唯喻觀照。故通理智。稍近論宗。所言別者。有其三義。一者細牢。二者能斷。三者相似。如次即喻實相觀照文字般若。言細牢者。所喻實相。而為智因。不可壞故 謂此實相。其體真實。因證能生真實正智。故說實相。名為智因。非有為相之所間雜。如彼金剛非沙石等所相雜故。名之為細。又非二障所能損壞。如彼金剛其體堅硬。非物所壞。故名為牢。論以細牢義殊故各別釋。今以所喻體同故合為一。是則深契論之本意。言能斷者。謂即般若波羅蜜中。聞思修慧所斷之障。乃如金剛斷處而斷。即
【現代漢語翻譯】 現代漢語譯本： 『滿字教』（圓滿教法）。因為其涵蓋廣大，所以能發起廣大的修行，成就廣大的果報。喜愛小乘佛法的人，不能接受這種教法。佛所說的法，沒有虛設的。如果從兼顧的角度來說，也貫通聲聞乘、緣覺乘、菩薩乘和佛乘四乘。『般若』（智慧）能夠辨別聲聞乘和緣覺乘的境界，能感得不可思議的人天果報，能使不定性的眾生，回心轉意趣向大乘。最初和最後聽法的不同根器的聽眾，不僅僅限於大乘根器。依據兼顧和正統的觀點，可以貫通五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘）。以上闡明了此教法所涵蓋的範圍。
接下來是第五個部分，解釋經文。其中分為兩個部分：先解釋題目，后解釋經文。解釋題目分為五個方面：一、解釋『金剛』（vajra，一種堅硬無比的寶物）；二、闡明『般若』（prajna，智慧）；三、闡明『波羅』（pāram，到彼岸）；四、彰顯『蜜多』（mita，完成）；五、辨析『經』字的含義。
說到『金剛』，有總體的解釋和分別的解釋。總體來說，『金剛』顯示了能斷除的含義，然而斷除煩惱障和所知障，需要具備理和智。如果缺乏對真理的認識，智慧就不會產生。因為對真理的認識才能產生智慧，才能斷除迷惑。所以論中說，『兩種含義相互對應』。恐怕有人認為，能斷除僅僅屬於智慧，所以說『兩種含義』，顯示了兼顧真理。如同邪行和正行雖然不同，但都稱為『見』。因此，真理和智慧的體性和作用雖然不同，都像金剛一樣。既然允許所宗的教義貫通實相，就不應該認為金剛僅僅比喻觀照，所以貫通真理和智慧，稍微接近論的宗旨。
所說的分別解釋，有三種含義：一、細微而堅固；二、能夠斷除；三、相似。依次比喻實相、觀照和文字般若。說到『細微而堅固』，所比喻的是實相，是智慧的根源，不可破壞。也就是說，這個實相，其本體真實，通過證悟能夠產生真實的智慧，所以說實相是智慧的根源，沒有有為之相的摻雜，如同金剛沒有沙石等雜質摻雜一樣，所以稱為『細微』。又不會被煩惱障和所知障所損壞，如同金剛的本體堅硬，不會被外物所損壞，所以稱為『堅固』。論中因為細微和堅固的含義不同而分別解釋，現在因為所比喻的本體相同而合為一個，這才是深刻契合論的本意。說到『能夠斷除』，指的是般若波羅蜜中，通過聽聞、思考和修習所產生的智慧，所斷除的障礙，就像金剛一樣，在斷除之處就斷除。
【English Translation】 English version: 『Manzi Teachings』 (teachings of completeness). Because of its vastness, it initiates great practice and achieves great results. Those who enjoy the lesser Dharma cannot accept this teaching. The Dharma spoken by the Buddha is not in vain. If viewed inclusively, it also encompasses the Four Vehicles: Śrāvakayāna (the vehicle of hearers), Pratyekabuddhayāna (the vehicle of solitary realizers), Bodhisattvayāna (the vehicle of bodhisattvas), and Buddhayāna (the vehicle of Buddhas). 『Prajna』 (wisdom) can distinguish the realms of Śrāvakayāna and Pratyekabuddhayāna, and can bring about inconceivable human and heavenly rewards, enabling beings of uncertain nature to turn their minds towards the Mahayana (Great Vehicle). The initial and final audiences are not limited to those of Mahayana capacity. Based on inclusive and orthodox viewpoints, it can encompass the Five Vehicles (human, heavenly, Śrāvaka, Pratyekabuddha, and Bodhisattva). The above clarifies the scope of this teaching.
Next is the fifth part, explaining the sutra text. It is divided into two parts: first, explaining the title, and second, explaining the sutra text. Explaining the title is divided into five aspects: first, explaining 『Vajra』 (a diamond or thunderbolt); second, clarifying 『Prajna』 (wisdom); third, clarifying 『Pāram』 (to the other shore); fourth, revealing 『Mita』 (completed); and fifth, analyzing the meaning of the word 『Sutra』.
Speaking of 『Vajra』, there is a general explanation and a separate explanation. Generally speaking, 『Vajra』 shows the meaning of being able to cut off. However, to cut off the afflictive obscurations and the cognitive obscurations, one needs to have both reason and wisdom. If there is a lack of understanding of the truth, wisdom will not arise. Because the understanding of truth can generate wisdom, which can then cut off delusion. Therefore, the treatise says, 『The two meanings correspond to each other.』 Fearing that someone might think that the ability to cut off belongs only to wisdom, it says 『two meanings』, showing that it also includes truth. Just as wrong practice and right practice are different, but both are called 『view』. Therefore, although the essence and function of truth and wisdom are different, they are both like Vajra. Since it is allowed that the doctrine of the sect connects to reality, it should not be thought that Vajra only symbolizes contemplation, so it connects truth and wisdom, which is slightly closer to the sect's purpose.
The separate explanation has three meanings: first, subtle and firm; second, able to cut off; third, similar. They respectively symbolize reality, contemplation, and literal prajna. Speaking of 『subtle and firm』, what is symbolized is reality, which is the source of wisdom and cannot be destroyed. That is to say, this reality, its essence is true, and through realization, it can generate true wisdom. Therefore, it is said that reality is the source of wisdom, without the mixture of conditioned phenomena, just as Vajra does not have impurities such as sand and stone mixed in, so it is called 『subtle』. Moreover, it will not be damaged by afflictive obscurations and cognitive obscurations, just as the essence of Vajra is hard and will not be damaged by external objects, so it is called 『firm』. The treatise explains them separately because the meanings of subtle and firm are different, but now they are combined into one because the essence of what is symbolized is the same, which is deeply in line with the original intention of the treatise. Speaking of 『able to cut off』, it refers to the obstacles that are cut off by the wisdom generated through hearing, thinking, and practicing in Prajna Paramita, just like Vajra, which cuts off at the point of cutting off.
此觀照聞等三惠所斷之障。如彼玉石即是金剛之所斷處。而為觀照智所斷故。故說觀照。名為能斷。言相似者。謂即如彼盡金剛像。若金剛杵。兩頭則闊在中即狹。有堅勝用。若金剛神。膊[月*舍]即闊。在腰乃狹。有動作義。文字般若。亦復如是。前後即闊。在中乃狹。前後闊者。信行佛地中間。狹者謂凈心地。是勝所依進趣處故。此顯示不共義也。謂前二義。名金剛者。即余般若。皆得此名。實相觀照。通諸部故。若依后義。唯在此經。文字闊狹。非余經故。不同余經。名不共義。是故此經。獨名金剛。言般若者。即是梵音。華言譯云無分別慧。此有二種。謂生法空。皆通加行根本后得。隨其所應。有漏無漏。然慧與智。而有通別。通謂智慧。其體無別。皆別境中慧數攝故。故說第六。名智慧度。別謂智慧。其用不一。擇法決斷。用各異故。故說十度。智與慧別。前以相從。通三五種。今據克性翻為智慧。以能斷伏二重障故。故以金剛而為喻也。問。題稱般若。既曰所宗。何故行中。乃舉其施。答。約前引后。即檀度收。以後凈前。即智度攝五。舉其一理實皆齊。若爾應名金剛佈施。答。施為萬行之初。粗而易習。智為百法之極。勝而難成。題令企敬。標般若之勝名。行引初機。舉檀那之首號。故題與行所舉有
【現代漢語翻譯】 現代漢語譯本 這種觀照能斷除聞、思、修三種智慧所不能斷除的障礙，就像金剛能斷除玉石一樣。因為這種障礙是被觀照智所斷除的，所以說觀照具有能斷除的力量。所說的『相似』，是指像盡金剛的形象，或者金剛杵，兩頭寬闊而中間狹窄，具有堅固殊勝的作用；或者像金剛神，肩膀寬闊而腰部狹窄，具有行動的意義。文字般若也是如此，前後寬闊而中間狹窄。前後寬闊是指信行佛地，中間狹窄是指凈心地，因為凈心地是殊勝的所依和進趣之處。這顯示了不共的意義。前面兩種意義，稱為金剛，其他的般若都可以得到這個名稱，因為實相觀照是通於各部的。如果依據後面的意義，則只在此經中適用，因為文字的寬窄，不是其他經典所具有的，這不同於其他經典，所以具有不共的意義。因此，這部經才獨名為金剛。所說的『般若』，是梵語，翻譯成漢語就是『無分別慧』。這種智慧有兩種，即生空和法空，都通於加行位、根本位和后得位，隨其所應，有有漏和無漏。然而，慧與智，有共通之處，也有區別之處。共通之處在於智慧，其體性沒有區別，都屬於別境中的慧數所攝。所以說第六度，名為智慧度。區別之處在於智慧，其作用不相同，選擇法和決斷，作用各不相同。所以說十度，智與慧有區別。前面是從相上來講，通於三五種。現在根據其特性，翻譯為智慧，因為它能斷除和降伏二重障礙。所以用金剛來比喻它。問：題目稱為般若，既然說是所宗，為什麼在行持中，卻舉出佈施呢？答：這是約前引后，即佈施度收攝。以後面的智慧來凈化前面的佈施，即智慧度收攝五度。舉出一個，實際上道理都是一樣的。如果這樣，應該稱為金剛佈施才對。答：佈施是萬行之初，粗淺而容易修習；智慧是百法之極，殊勝而難以成就。題目是爲了令人企慕敬仰，所以標出般若的殊勝名稱；行持是爲了引導初機，所以舉出佈施的首要地位。所以題目與行持所舉的內容有所不同。
【English Translation】 English version This contemplation severs the obstacles that are severed by the three wisdoms of hearing, thinking, and cultivation, just as vajra (diamond, indestructible substance) cuts through jade. Because this obstacle is severed by the wisdom of contemplation, it is said that contemplation has the power to sever. The term 'similar' refers to the image of the complete vajra, or the vajra scepter, which is wide at both ends and narrow in the middle, possessing a firm and superior function; or like the vajra deity, whose shoulders are broad and waist narrow, possessing the meaning of action. The Prajna (wisdom) of words is also like this, wide at the beginning and end, and narrow in the middle. The wide beginning and end refer to the stages of faith and practice in the Buddha-land, and the narrow middle refers to the pure mind-ground, because the pure mind-ground is the superior basis and place of advancement. This shows the uncommon meaning. The first two meanings, called vajra, can be applied to other Prajnas, because the contemplation of reality is common to all sections. If based on the latter meaning, it only applies to this sutra, because the width and narrowness of the words are not found in other sutras, which is different from other sutras, so it has an uncommon meaning. Therefore, this sutra is uniquely named vajra. The term 'Prajna' is a Sanskrit word, translated into Chinese as 'non-discriminating wisdom'. This wisdom is of two types, namely the emptiness of self and the emptiness of phenomena, both of which are common to the stages of preparation, fundamental, and subsequent attainment, as appropriate, with or without outflows. However, wisdom and knowledge have commonalities and differences. The commonality lies in wisdom, whose nature is no different, and both are included in the wisdom number in the realm of distinction. Therefore, it is said that the sixth perfection is called the perfection of wisdom. The difference lies in wisdom, whose functions are not the same, and the functions of selecting the Dharma and making decisions are different. Therefore, it is said that the ten perfections, knowledge and wisdom are different. The former is from the perspective of characteristics, common to three or five types. Now, according to its characteristics, it is translated as wisdom, because it can sever and subdue the two-fold obstacles. Therefore, it is metaphorized by vajra. Question: The title is called Prajna, since it is said to be the doctrine, why is it that in practice, giving is mentioned? Answer: This is referring to the former to lead to the latter, that is, the perfection of giving is included. Using the wisdom of the latter to purify the giving of the former, that is, the perfection of wisdom includes the five perfections. Mentioning one, in reality, the principles are all the same. If so, it should be called vajra giving. Answer: Giving is the beginning of all practices, crude and easy to practice; wisdom is the extreme of all dharmas, superior and difficult to achieve. The title is to inspire admiration and respect, so it highlights the superior name of Prajna; practice is to guide beginners, so it highlights the primary position of giving. Therefore, the content mentioned in the title and practice are different.
殊。皆喻金剛。無理乖返。言波羅者。此云彼岸。即是佛果菩提涅槃。由對此岸。得彼名故。即已起苦集為此岸。當起苦集名中流。六度妙行為舟船。佛菩薩等。是能度。修行人是所度者。既超生死得至菩提。故說佛果。名為彼岸。言蜜多者。離義到義。要由修習最勝施等。離出生死此岸中流。達至菩提涅槃彼岸。故說施等為離到焉。今此所說。無住六度。故深密雲。施等一無染著故。無顧戀故。無罪過故。無分別故。正迴向故。由斯方得到彼岸名。所言經者。梵云素怛攬。乃目四義。謂衣綖席經。今取綖義。及取經義。如綖穿花。風不能散。以教貫義。邪不能除。如經持緯。方織物成。以教攝生。令得聖果故。以教法目乎經。若真實論。說有五義。一曰涌泉。二稱繩墨。三名結鬘。四謂出生。五號顯示。若準此方。經者常也法也逕也。古今不易故。揩定正邪故。津通物理故。佛教同之。亦無有失。總云。今此所筌。如金剛智慧。能斷二障。達到彼岸。以其教法貫穿攝持。是其凡聖常行之道。故云金剛般若波羅蜜經。
經。如是我聞至五十人俱 贊曰。上釋題目。次解經文。依佛地論。彌天法師。大判經文。以為三分。初從如是我聞。至敷座而坐。教起因緣。說經由致。名為序分。次從時長者須菩提。至應作如
是觀。聖教所說。正談經體。名正宗分。后從佛說是經。已訖至經。依教奉行。歡喜弘通。名流通分。序中文二。此段經文。諸經共有。故名通序。爾時已下。當部別緣。名為別序。初傳法者。引證令信。亦名證信序。后說位者別緣發起。亦名發起序。釋此三門分別。一起之因由。二說之所以。三正釋其文。起因由者。佛化緣畢。將歸涅槃。侍者阿難。親愛未除。悶絕擗地。不能自醒。時阿那律。以水灑面。而語之曰。佛付汝法。今迷悶失所受時事。豈得名為護正法者。大師世尊。今日則在。明日則無。設有疑者。當於何問。汝依我語。當問于佛。如來在世。以佛為師。世尊滅后。以何為師。如來在世。依佛而住。世尊滅后。依何而住。世尊在世。自調惡人。滅度之後。云何共住。如來在日。自能說經。滅度之後。一切經首。安置何言。令眾生信。爾時阿難。如從夢覺。既問如來。世尊告曰。我涅槃后。以戒為師。斷一切惡。修一切善。設我在世。無異此故。依四念處。專心而住。觀身不凈。觀受是苦。觀心無常。觀法無我。由此能除常等四倒。既出生死。得成聖道。是故常應依之而住。諸惡比丘。梵檀治之。但莫與語。自當調伏。一切經首。當置如是我聞等語。則眾生信。因阿難請。而置此文。即是此中起因由也。
【現代漢語翻譯】 現代漢語譯本： 這是關於『觀』的解釋。聖教所說的，正是談論經文的本體，稱為『正宗分』。後面從『佛說是經』完畢之後，到『依教奉行，歡喜弘通』，稱為『流通分』。序文中有兩部分。這段經文是諸經共有的，所以稱為『通序』。『爾時』以下，是針對這部經的特別因緣，稱為『別序』。最初傳法的人，引用證據使人信服，也稱為『證信序』。後面說明地位的人，因為特別的因緣而發起，也稱為『發起序』。解釋這三個部分，分別說明：一、發起的原因；二、說明的原因；三、正式解釋經文。 發起的原因是：佛陀教化眾生的因緣完畢，將要回歸涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）。侍者阿難（Ananda，佛陀的十大弟子之一），因為親愛之情沒有消除，悶絕倒地，不能自己醒來。當時阿那律（Aniruddha，佛陀的十大弟子之一，以天眼第一著稱）用水灑在他的臉上，對他說：『佛陀把佛法交付給你，現在你昏迷不醒，失去了應該接受的事物，怎麼能稱為護持正法的人呢？大師世尊（Shakyamuni，釋迦牟尼佛的尊稱），今天還在，明天就不在了。如果有疑問，應當向誰詢問？你聽從我的話，應當去問佛陀。如來（Tathagata，佛陀的稱號之一）在世的時候，以佛陀為老師；世尊滅度之後，以什麼為老師？如來在世的時候，依靠佛陀而住；世尊滅度之後，依靠什麼而住？世尊在世的時候，親自調伏惡人；滅度之後，如何共同相處？如來在世的時候，自己能夠宣說經文；滅度之後，一切經文的開頭，應該安放什麼言語，才能讓眾生信服？』 當時阿難（Ananda）就像從夢中醒來。於是去問如來（Tathagata）。世尊（Shakyamuni）告訴他說：『我涅槃（Nirvana）之後，以戒律為老師，斷除一切惡行，修習一切善行。即使我在世，也沒有什麼不同。依靠四念處（Four foundations of mindfulness），專心而住。觀察身體是不清凈的，觀察感受是痛苦的，觀察心是無常的，觀察法是無我的。由此能夠去除常、樂、我、凈四種顛倒，既能脫離生死輪迴，又能成就聖道。所以應當常常依靠四念處而住。對於作惡的比丘（Bhikkhu，佛教出家男眾），用梵檀（Brahmanda，佛教術語，指懲罰）來懲治他們，但不要和他們說話，他們自然會調伏。一切經文的開頭，應當安放『如是我聞』等語句，這樣眾生就會信服。』因為阿難（Ananda）的請求，才安放了這些文字，這就是此中發起的原因。
【English Translation】 English version: This is an explanation of 'Contemplation'. What the sacred teachings speak of is precisely discussing the essence of the sutra, which is called the 'Correct Doctrine Section' (正宗分). Following from 'The Buddha speaks this sutra' until 'Following the teachings with joy and spreading them widely', is called the 'Circulation Section' (流通分). There are two parts in the preface. This section of scripture is common to all sutras, so it is called the 'General Preface' (通序). From 'At that time' onwards, it concerns the specific causes and conditions of this sutra, and is called the 'Specific Preface' (別序). The initial transmitter of the Dharma, citing evidence to inspire faith, is also called the 'Preface of Witnessing Faith' (證信序). The one who later explains the position, arising from specific causes and conditions, is also called the 'Preface of Arousal' (發起序). Explaining these three sections, respectively clarifying: one, the cause of arising; two, the reason for explaining; three, formally explaining the text. The cause of arising is: The Buddha's (Buddha, refers to the enlightened one) karmic connections for transforming beings were complete, and he was about to return to Nirvana (Nirvana, Buddhist term for the state of liberation from the cycle of birth and death). The attendant Ananda (Ananda, one of the Buddha's ten great disciples), because his affection had not been eliminated, fainted and fell to the ground, unable to awaken himself. At that time, Anuruddha (Anuruddha, one of the Buddha's ten great disciples, known for his divine eye) sprinkled water on his face and said to him, 'The Buddha has entrusted the Dharma to you, and now you are unconscious and have lost what you should receive. How can you be called a protector of the true Dharma? The great master, World Honored One (Shakyamuni, the honored title of Shakyamuni Buddha), is still here today, but will be gone tomorrow. If there are doubts, who should you ask? Listen to my words, you should ask the Buddha. When the Tathagata (Tathagata, one of the titles of the Buddha) is in the world, take the Buddha as your teacher; after the World Honored One passes away, who should you take as your teacher? When the Tathagata is in the world, rely on the Buddha to abide; after the World Honored One passes away, what should you rely on to abide? When the World Honored One is in the world, he personally tames evil people; after he passes away, how can we live together? When the Tathagata is in the world, he can personally speak the sutras; after he passes away, what words should be placed at the beginning of all sutras so that sentient beings will believe?' At that time, Ananda (Ananda) was like awakening from a dream. He then asked the Tathagata (Tathagata). The World Honored One (Shakyamuni) told him, 'After my Nirvana (Nirvana), take the precepts as your teacher, cut off all evil deeds, and cultivate all good deeds. Even if I am in the world, there is no difference. Rely on the Four Foundations of Mindfulness (Four foundations of mindfulness), abide with focused attention. Contemplate the body as impure, contemplate feelings as suffering, contemplate the mind as impermanent, contemplate phenomena as selfless. By this, you can remove the four inversions of permanence, pleasure, self, and purity, and you can escape the cycle of birth and death and attain the holy path. Therefore, you should always rely on the Four Foundations of Mindfulness to abide. For evil Bhikkhus (Bhikkhu, Buddhist ordained male monastic), punish them with Brahmanda (Brahmanda, Buddhist term for punishment), but do not speak to them, and they will naturally be tamed. At the beginning of all sutras, you should place the words 'Thus have I heard' and so on, so that sentient beings will believe.' Because of Ananda's (Ananda) request, these words were placed, and this is the cause of arising in this context.
明所以者。略有四義。一為除疑。二令起信。三為簡邪。四為顯正。言除疑者。微細律云。于結集時。阿難升座。以法威力。形忽如佛。眾起三疑。一疑大悲從涅槃起。二疑別佛從他方來。三疑阿難轉身成佛。說如是等。三疑並斷。言生信者。智度論云。說時方。人令生信故。佛法大海。信為能入。又是道元功德母故。又拔眾生。出生死泥。須舉信手授于教手。序生信手。正宗教手。兩手相接。出於泥故。如人有手至山取寶。若無手者。空無所得。有信心人。入法得證。若無者。雖解無益。是故經初。令生凈信。言簡邪者。但無如是六句經文。當知皆是外道教收。如有外道。一切教初。皆必安置阿漚二字。阿表于無。漚表于有。言其教旨。不離有無。今置六句。為簡于彼。故智度云。一切經首。當置何言。簡異外道。言顯正者。真實論云。三寶最吉祥故。我經初說佛為佛寶。我聞阿難及比丘眾。名為僧寶。如是一時舍衛國等。所說時處。皆為法寶。以茲四義。置如是等立。所以竟。正釋文者。準智度論。分六成就。一信。二聞。三時。四主。五處。六眾。言如是者。舉所聞法。令眾生信。名信成就。今括諸說。以三義釋。初以二字。各別訓釋。次乃總申二字之意。后帶我聞以解如是。言別釋者。自古多解。大意不離教
【現代漢語翻譯】 現代漢語譯本 『明所以者』（解釋經典開頭的目的）。略有四種意義：一是消除疑惑，二是使人產生信心，三是區分邪說，四是彰顯正法。 『言除疑者』（關於消除疑惑）：《微細律》中說，在結集經典時，阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）升座，以佛法的威力，形貌忽然變得像佛陀一樣。大眾產生了三種疑惑：一是懷疑大悲世尊從涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）中復起，二是懷疑有別的佛陀從其他方世界而來，三是懷疑阿難轉身變成了佛陀。說了這些之後，三種疑惑都消除了。 『言生信者』（關於產生信心）：《智度論》中說，講述時間、地點、人物是爲了使人產生信心。佛法如大海，信心是能夠進入的途徑。而且信心是道的根源和功德的母親。又爲了拔度眾生，脫離生死泥潭，必須舉起信心的手，交給教法的手。序文產生信心的手，正文是教法的手，兩手相接，才能脫離泥潭。就像人有手才能到山中取寶，如果沒有手，就一無所得。有信心的人，進入佛法才能證悟，如果沒有信心，即使理解了也沒有益處。因此，經典開頭，是爲了使人產生清凈的信心。 『言簡邪者』（關於區分邪說）：但凡沒有這六句經文（指『如是』、『我聞』、『一時』、『佛』、『在舍衛國』、『祇樹給孤獨園』），就應當知道都是外道的教義。例如，有些外道，一切教義的開頭，都必定安置『阿』（a）『漚』（o）二字。『阿』表示『無』，『漚』表示『有』，說明他們的教義，不離有和無。現在安放這六句經文，是爲了區分他們。所以《智度論》中說，一切經典的開頭，應當安放什麼言語，來區分于外道。 『言顯正者』（關於彰顯正法）：《真實論》中說，三寶（Triratna，佛教術語，指佛、法、僧）最吉祥。我的經典開頭說『佛』，是佛寶；『我聞』是阿難以及比丘（bhiksu，佛教術語，指男性出家人）眾，名為僧寶；『如是一時舍衛國』等，所說的時間地點，都為法寶。因為這四種意義，安放這些經文的開頭，目的就在於此。 『所以竟』（以上是解釋經典開頭的目的）。正式解釋經文，依據《智度論》，分為六成就：一信，二聞，三時，四主，五處，六眾。 『言如是者』（關於『如是』）：舉出所聽聞的佛法，使眾生產生信心，名為信成就。現在概括各種說法，用三種意義來解釋。先用兩個字，各自單獨解釋，然後總括申明兩個字的意思，最後帶著『我聞』來解釋『如是』。 『言別釋者』（關於分別解釋）：自古以來有很多解釋，大意不離教法。
【English Translation】 English version 『Ming suo yi zhe』 (Explaining the purpose of the sutra's beginning). There are roughly four meanings: first, to dispel doubts; second, to generate faith; third, to distinguish from heterodox teachings; and fourth, to reveal the orthodox Dharma. 『Yan chu yi zhe』 (Regarding dispelling doubts): The 『Vinaya-matrika』 says that during the compilation of the sutras, Ananda (one of the Buddha's ten principal disciples, known for his exceptional memory) ascended the seat, and through the power of the Dharma, his appearance suddenly became like the Buddha. The assembly generated three doubts: first, they doubted that the Greatly Compassionate One had risen from Nirvana (the Buddhist term for the state of liberation from the cycle of birth and death); second, they doubted that another Buddha had come from another world; and third, they doubted that Ananda had transformed into a Buddha. After these were spoken, the three doubts were all dispelled. 『Yan sheng xin zhe』 (Regarding generating faith): The 『Mahaprajnaparamita-sastra』 says that speaking of the time, place, and people is to generate faith. The Buddha-dharma is like a great ocean, and faith is the means to enter it. Moreover, faith is the root of the path and the mother of merit. Furthermore, in order to deliver sentient beings from the mud of birth and death, one must raise the hand of faith and give it to the hand of teaching. The preface generates the hand of faith, and the main text is the hand of teaching. When the two hands connect, one can escape from the mud. It is like a person who has a hand can go to the mountain to obtain treasure, but if one has no hand, one will obtain nothing. A person with faith can attain realization upon entering the Dharma, but if one has no faith, even if one understands, it is of no benefit. Therefore, the beginning of the sutra is to generate pure faith. 『Yan jian xie zhe』 (Regarding distinguishing from heterodox teachings): Whenever these six phrases (referring to 『Thus』, 『I have heard』, 『At one time』, 『The Buddha』, 『In Sravasti』, 『Jetavana Grove』) are absent from a text, one should know that it belongs to the teachings of heterodox paths. For example, some heterodox paths invariably place the two syllables 『a』 and 『o』 at the beginning of all their teachings. 『A』 represents 『non-existence』, and 『o』 represents 『existence』, indicating that their teachings do not depart from existence and non-existence. Now, placing these six phrases is to distinguish them. Therefore, the 『Mahaprajnaparamita-sastra』 says, what words should be placed at the beginning of all sutras to distinguish them from heterodox paths? 『Yan xian zheng zhe』 (Regarding revealing the orthodox Dharma): The 『Satyasiddhi-sastra』 says that the Three Jewels (the Buddhist term for Buddha, Dharma, and Sangha) are the most auspicious. My sutra begins by saying 『Buddha』, which is the Buddha Jewel; 『I have heard』 refers to Ananda and the assembly of bhiksus (the Buddhist term for male monastics), which is called the Sangha Jewel; 『Thus at one time in Sravasti』 and so on, the time and place mentioned, are all the Dharma Jewel. Because of these four meanings, these phrases are placed at the beginning of the sutra, and that is the purpose. 『Suo yi jing』 (The above is the explanation of the purpose of the sutra's beginning). The formal explanation of the text, according to the 『Mahaprajnaparamita-sastra』, is divided into six accomplishments: first, faith; second, hearing; third, time; fourth, the speaker; fifth, place; and sixth, the assembly. 『Yan ru shi zhe』 (Regarding 『Thus』): To present the Dharma that has been heard, causing sentient beings to generate faith, is called the accomplishment of faith. Now, summarizing various explanations, we explain it with three meanings. First, we explain each of the two characters separately, then we comprehensively state the meaning of the two characters, and finally, we explain 『Thus』 along with 『I have heard』. 『Yan bie shi zhe』 (Regarding separate explanations): Since ancient times, there have been many explanations, but the general meaning does not depart from the teachings.
理行果。故今依此四義釋之。教能顯理為如。文不乖義稱是。理順教顯為如。義不差文稱是。依教起行為如。順理亡相為是。依愿得果為如。果稱于因為是。言總申者。顯說此經。離四種過。故言如是。一離自說。佛所說法正如是故。二離差異。文義決定。皆如是故。三離不信。若有信者。言如是故。四離非法。若正法者。稱如是故。后帶我聞釋如是者。依佛地論及諸釋意。如是總言依四義轉。一依問答。顯離自離說傳聞過失。謂結集時眾咸問言。汝當所說。昔定聞耶。故即答言如是我聞。二依譬喻。顯離增減異分過失。謂當所說如是文句。如我昔聞。齊此當說。定無有異。三依許可。顯有自在堪能功德。眾咸請言。如汝所聞。當如是說。便許彼言。如是當說。如我所聞。四依教誨。顯起恭敬信受功德。謂告結集諸時眾言。如是當聽。如我所聞。應正聞已。如理修行功德施等。所說諸義。應知皆是此四義攝。言我聞者。舉能聞人。顯自親聞。名聞成就。謂傳法者。自指己身。言如是法我自親聞。我謂諸蘊和合假者。有主宰用故。稱為我。聞謂耳根發識聽聲。意隨耳識而取于聲所發名等。薰習在識。聚集顯現。總說名聞。廢別就總。答顯藉眾緣故。謂聞法要。故名我聞。問。何須如是廢別就總。答。顯藉眾緣故。謂聞法
【現代漢語翻譯】 現代漢語譯本：理、行、果。所以現在根據這四種意義來解釋『如是』。教義能夠彰顯真理，稱為『如』；文字不違背義理，稱為『是』。義理順應教義而彰顯，稱為『如』；義理不偏離文字，稱為『是』。依據教義而修行，稱為『如』；順應真理而捨棄表相，稱為『是』。依據誓願而獲得果報，稱為『如』；果報與因地相符，稱為『是』。總而言之，顯明宣說這部經，遠離四種過失，所以說『如是』。第一，遠離自己杜撰。佛所說的法，本來就是這樣。第二，遠離差異。文字和義理都是確定的，都是這樣。第三，遠離不信。如果有人相信，就說『如是』。第四，遠離非法。如果是正法，就稱『如是』。後面帶著『我聞』來解釋『如是』，依據《佛地論》以及各種解釋的意思，『如是』總的來說依據四種意義來運轉。第一，依據問答，顯明遠離自己杜撰和傳聞的過失。就是在結集佛經的時候，大眾都問道：『你所說的，是過去確實聽聞到的嗎？』所以就回答說『如是我聞』。第二，依據譬喻，顯明遠離增減和異分的過失。就是所說的這些文字語句，就像我過去聽聞的一樣，到此為止應當說的，一定沒有差異。第三，依據許可，顯明具有自在堪能的功德。大眾都請求說：『像你所聽聞的那樣，應當這樣說。』就允許他們說：『應當像我所聽聞的那樣說。』第四，依據教誨，顯明生起恭敬信受的功德。就是告訴結集佛經的各位，應當這樣聽，像我所聽聞的那樣，應當正確地聽聞之後，如理修行功德佈施等等。所說的各種義理，應當知道都包含在這四種意義之中。『我聞』，是舉出能聽聞的人，顯明自己親自聽聞，成就聽聞的功德。就是傳法的人，指著自己說，這些法是我自己親自聽聞的。『我』是指諸蘊（skandha，構成個體的要素）和合的假象，有主宰的作用，所以稱為『我』。『聞』是指耳根（ear faculty）發出意識聽聲音，意識隨著耳識而取于聲音所發出的名稱等等，熏習在意識中，聚集顯現，總的來說稱為『聞』。廢除個別的，採用總體的，回答顯明憑藉各種因緣。就是聽聞佛法要義，所以稱為『我聞』。問：為什麼需要這樣廢除個別的，採用總體的？答：顯明憑藉各種因緣，就是聽聞佛法。
【English Translation】 English version: Principle, Practice, and Result. Therefore, we now explain 'Thus' based on these four meanings. The teaching that can reveal the principle is called 'Thus'; the text that does not deviate from the meaning is called 'So'. The principle that accords with the teaching and is revealed is called 'Thus'; the meaning that does not differ from the text is called 'So'. Relying on the teaching to practice is called 'Thus'; conforming to the principle and abandoning appearances is called 'So'. Relying on vows to obtain results is called 'Thus'; the result that matches the cause is called 'So'. In summary, to clearly explain this sutra is to be free from four faults, hence the saying 'Thus'. First, to be free from self-creation. The Dharma spoken by the Buddha is precisely like this. Second, to be free from discrepancies. The text and meaning are definite, all being like this. Third, to be free from disbelief. If there are those who believe, it is said 'Thus'. Fourth, to be free from non-Dharma. If it is the true Dharma, it is called 'Thus'. Later, explaining 'Thus' with 'I have heard', according to the Buddhabhūmi Śāstra (Treatise on the Buddha-land) and various interpretations, 'Thus' generally operates based on four meanings. First, based on questions and answers, it clearly avoids the faults of self-creation and hearsay. That is, during the compilation of the sutras, the assembly all asked: 'What you are saying, did you definitely hear it in the past?' Therefore, the answer is 'Thus I have heard'. Second, based on metaphors, it clearly avoids the faults of addition, subtraction, and different divisions. That is, these words and sentences that are spoken are just like what I heard in the past; what should be said up to this point, there is definitely no difference. Third, based on permission, it clearly shows the merits of being free and capable. The assembly all requested: 'As you have heard, you should speak thus.' They were then permitted to say: 'You should speak thus as I have heard.' Fourth, based on teachings, it clearly shows the merits of generating reverence and acceptance. That is, telling everyone at the time of the sutra compilation, you should listen thus, as I have heard; after listening correctly, you should practice accordingly, with merits, giving, and so on. All the meanings that are spoken should be known to be included within these four meanings. 'I have heard' refers to the person who is able to hear, clearly showing that they personally heard it, accomplishing the merit of hearing. That is, the person transmitting the Dharma, pointing to themselves, says, 'These Dharmas I have personally heard.' 'I' refers to the illusion of the aggregation of the skandhas (constituent elements of an individual), having the function of mastery, therefore it is called 'I'. 'Heard' refers to the ear faculty ( ear faculty) emitting consciousness to hear sounds, the consciousness following the ear consciousness and taking the names, etc., emitted by the sounds, perfuming the consciousness, gathering and manifesting, generally called 'heard'. Abandoning the individual and adopting the general, the answer clearly shows reliance on various conditions. That is, hearing the essentials of the Dharma, therefore it is called 'I have heard'. Question: Why is it necessary to abandon the individual and adopt the general in this way? Answer: To clearly show reliance on various conditions, that is, hearing the Dharma.
時。要具八緣。若一一陳。遂成繁廣。但舉其一。義用不周。顯假具緣。言我聞矣。若爾何不言無我聞。答。除怖畏心故。恐諸外道。及凡夫等。聞無我聲。既言無我。誰聞誰學。怖畏佛法。不肯入故。若爾何不言阿難聞。答。顯自在德故。我謂主宰自在之義。顯傳法者有所堪能。總持三乘廣大教法。若稱名字。無是義故。若爾何異凡愚妄執。答。隨世流佈故。世間皆說自他彼我。染凈因果。所作事業。今傳法者。雖無妄執。隨順世間。令生決定信解之心。入正法故。而順世俗。假稱我焉。若爾何獨指阿難邪。答。是傳法者故。過去供養誦經沙彌。今得多聞總持第一佛法海藏。流入其心。如彼寫瓶。無有遺失。又親侍佛二十餘年。人天所識。傳必生信故。佛以法而付囑之。既傳教主自指己身故。我聞者囑阿難矣。若爾亦有傳聞之失。答。佛為重說故。阿難請佛說已前經。然諸聖者。理無重語。佛粗舉其端。則悉通一切。況聞授記菩薩所行。得覺法性自在三昧。諸佛法藏。尚能憶持。況已前經。而不通悟。雖二十年後。方侍佛聞經。稱我聞者。理亦無違。若爾應言我見覺。答。推功歸佛故。此所傳教。屬佛世尊。是諸如來。現覺而說。阿難因位。覺道未圓。若稱知見。謂言自說。恐余不信。故但言聞。況乎此界。聲為佛
事。名等詮法。不依色香希證菩提。要聞深法。多聞薰習。為出世因故。但言聞不云見覺。更有問答。如余處明。言一時者。顯所聞法善合時宜無非時失。時成就也。謂明說此一部經時。於一時間。在某處說。則顯說此一部經時。余時復說無量經故。眾生根熟。為感如來逗機。而應藥病相應。隨言得益。說者聽者。時分無差。共相會遇。名一時矣。外道世典。無如是名能故。我佛教名一時也。前簡說聽餘部經時。后簡說聽前後之時。顯佛教勝。令生信也。若爾諸法應非唯識。說一及時。心外法故。答。雖言一時。不離心識。謂此識心。隨色分齊。妄相建立一之與時。若離色心。則不可得故。不應行蘊取攝。攝論說為世識數識所聞之法尚不離心。況一及時而別有也。若爾三世應皆是有。說一時者。對過未故。答。五蘊諸法。生已即滅。生則酬前滅而引后。所酬為過去。所引為未來。已滅未生。雖不可得。假對此二。說現在焉。如知往因。應觀現果。知未來果。當觀現在因。豈則一人有三身也。但是現在一念妄心。今說聽者。隨心分限。變作短長。事緒終訖。總名一時。如夢所見。謂有多生。覺后唯心。都無實竟。若爾何不同下經等。言四八時十二時等。答。顯佛教勝簡外道故。如諸外道。皆是凡愚所說。諸法悉是顛倒虛
妄。說者聽者。根緣不同。雖有教旨。不成藥石。徒增惡業。虛長邪心。既無證悟。寧階聖道。故彼教首。不言一時。今言簡邪。言一時矣。若言四八。何異邪經。不言四時十二時等。更有問答。非要不明。所言佛者。顯說經主。是最勝尊。表經可信無非主失。主成就也。若不言佛。不知此經是誰所說。一切生疑。又智度論說。能說有五。一佛世尊。二聖弟子。三天龍等。四神仙等。五變化等。若不言佛。恐謂余說。今言佛說。表可崇信。佛者梵語。應言勃陀。自覺覺他覺行圓滿。具三覺人。故名覺者。謂從煩惱。而得開覺。具一切智。永出生死。如從夢寤。故名自覺。斷所知障。而得種智。說自覺法。令他開覺。如蓮華開。故名覺他。諸障遍斷。諸行遍修。諸境遍知。諸果遍證。出過眾聖。故名覺滿。初勝人覺賊異凡夫。次覺勝天鼓異聲聞。後覺勝千日異菩薩。三者備矣。受佛名焉。然佛世尊。有其三身。今此經者。是何身說。若對地前。則化身說。如對地上。即應身說。若法報身。亦無說法。自受法樂。不說法故。佛不相為說法故。非諸菩薩所見身故。既三身者。其體不殊。是則三身。無說不說。諸經有言薄伽梵等。依梵本譯。今言佛者。隨方生善。亦有經說佛婆伽婆。為簡辟支及外道故。言在舍衛國祇樹等者。
【現代漢語翻譯】 現代漢語譯本 妄。說者聽者，根緣不同，雖有教旨，不成藥石，徒增惡業，虛長邪心，既無證悟，寧階聖道。故彼教首，不言一時，今言簡邪，言一時矣。若言四八，何異邪經，不言四時十二時等。更有問答，非要不明。所言佛者（Buddha），顯說經主，是最勝尊，表經可信無非主失，主成就也。若不言佛，不知此經是誰所說，一切生疑。又智度論說，能說有五：一、佛世尊（Buddha）；二、聖弟子；三、天龍等；四、神仙等；五、變化等。若不言佛，恐謂余說，今言佛說，表可崇信。佛者梵語，應言勃陀（Buddha），自覺覺他覺行圓滿，具三覺人，故名覺者。謂從煩惱，而得開覺，具一切智，永出生死，如從夢寤，故名自覺。斷所知障，而得種智，說自覺法，令他開覺，如蓮華開，故名覺他。諸障遍斷，諸行遍修，諸境遍知，諸果遍證，出過眾聖，故名覺滿。初勝人覺賊異凡夫，次覺勝天鼓異聲聞，後覺勝千日異菩薩，三者備矣，受佛名焉。然佛世尊，有其三身，今此經者，是何身說？若對地前，則化身說，如對地上，即應身說，若法報身，亦無說法，自受法樂，不說法故，佛不相為說法故，非諸菩薩所見身故。既三身者，其體不殊，是則三身，無說不說。諸經有言薄伽梵（Bhagavan）等，依梵本譯，今言佛者，隨方生善。亦有經說佛婆伽婆（Buddha Bhagavan），為簡辟支及外道故。言在舍衛國祇樹（Jetavana）等者。
【English Translation】 English version Falsehood. The speaker and the listener have different roots and conditions. Although there are teachings, they are not like medicine stones, only increasing evil karma and fostering wicked minds. Without enlightenment, how can one attain the holy path? Therefore, those other teachers do not speak of 'at one time.' Now, to simplify and correct, it is said 'at one time.' If it were said 'four' or 'eight,' how would it differ from heretical scriptures? It does not speak of 'four times' or 'twelve times,' etc. Furthermore, there are questions and answers, which are essential to clarify what is not understood. The term 'Buddha' explicitly indicates the master of the scripture, the most supreme and venerable one, signifying that the scripture is trustworthy and without the master's fault, and that the master is accomplished. If 'Buddha' were not mentioned, one would not know who spoke this scripture, and doubts would arise. Moreover, the Mahaprajnaparamita-sastra says that there are five who can speak: 1. The Buddha, the World-Honored One; 2. Holy disciples; 3. Devas, nagas, etc.; 4. Immortals, etc.; 5. Transformations, etc. If 'Buddha' were not mentioned, it might be thought to be spoken by others. Now, saying 'spoken by the Buddha' indicates that it is worthy of reverence and belief. 'Buddha' is a Sanskrit word, which should be Buddha, meaning self-awakened, awakening others, and complete in awakening and practice. Possessing the three awakenings, hence the name 'Awakened One.' It means awakening from afflictions, possessing all wisdom, and eternally transcending birth and death, like awakening from a dream, hence the name 'Self-Awakened.' Severing the obstacle of what is knowable and attaining the wisdom of kinds, speaking the Dharma of self-awakening to awaken others, like a lotus flower blooming, hence the name 'Awakening Others.' Completely severing all obstacles, completely cultivating all practices, completely knowing all realms, and completely realizing all fruits, surpassing all sages, hence the name 'Complete Awakening.' The initial awakening surpasses humans, distinguishing them from thieves and ordinary people. The second awakening surpasses devas, distinguishing them from sravakas. The final awakening surpasses a thousand suns, distinguishing them from bodhisattvas. With these three complete, one receives the name Buddha. However, the Buddha, the World-Honored One, has three bodies. Which body speaks this scripture? If it is addressed to those before the ground (of enlightenment), then it is the transformation body that speaks. If it is addressed to those on the ground, then it is the response body that speaks. As for the Dharma body and the reward body, they do not speak Dharma, as they themselves receive the joy of the Dharma and do not speak Dharma. The Buddha does not speak Dharma for his own sake, nor is it a body seen by all bodhisattvas. Since there are three bodies, their essence is not different. Therefore, the three bodies neither speak nor do not speak. Some scriptures mention Bhagavan, etc., translated according to the Sanskrit text. Now, saying 'Buddha' generates goodness in accordance with the region. Some scriptures also say Buddha Bhagavan, to distinguish from pratyekabuddhas and externalists. The phrase 'in Jetavana of Sravasti,' etc.
是說經處。顯說此經。必有其處。無非處失。處成就也。若不說處。未知此經何處而說。一切生疑。為令生信。故說其處。舍衛梵音。此云豐德。謂豐財寶女色。多聞解脫。四德故名豐德。亦名聞物。以多寶物。及以人物。諸方聞故。正雲室羅筏。謬云舍婆提。是憍薩羅國之都城名。以是王都。而言國也。祇謂祇陀。此云戰勝。即勝軍王之太子也。太子生日。王破敵軍。因而立名。謂之戰勝。祇陀有園。地周十里。在於城南。五六里餘。花卉滋繁。泉池交影。于園囿中。特為殊勝。給孤獨者。國之大臣。本名藉達多。此云善德。施仁而聰敏。積而能散。拯乏濟貧。哀孤恤老。時美其德。號給孤獨焉。有七子男。六已婚娶。因為小兒。耽室遂至王舍大城。佛初成道。正在彼國。見佛聞法。果證預流。遂請世尊降臨舍衛。如來既許。愿造僧坊。佛命鹙子隨而瞻揆。唯有此處。堪造僧坊。遂詣太子。殷求貨買。太子戲言。金遍乃賣。須達聞之。心豁如也。即出藏金。隨言布地。太子感念。而告之曰。若佛非是良田。寧使輕金貴土。我植善種。亦是其時。地任卿收。樹當自施。須達得地。大建僧坊。崇飾已周。遙請佛降。大悲聖懸監。乘通而來。既至伽藍。謂大眾曰。林樹祇陀自施。園地須達買施。二人同心。式崇功業。君上
【現代漢語翻譯】 現代漢語譯本 這是宣講佛經的地方。明確說明此經的宣講之處，避免出現不確定性。說明宣講地點是爲了使人確信，否則人們會懷疑此經在何處宣講。』舍衛』是梵語的音譯，意為『豐德』，指的是財富、美女、多聞、解脫這四種美德。它也被稱為『聞物』，因為各方都聽說了這裡豐富的寶物和人物。正確的說法是『室羅筏』（Śrāvastī），常被誤稱為『舍婆提』。這是憍薩羅國（Kosala）的都城的名字，因為是王都，所以也代指國家。『祇』指的是祇陀（Jeta），意為『戰勝』，是勝軍王（King Pasenadi）的太子。太子出生之日，國王戰勝敵軍，因此得名。祇陀有一座花園，周長十里，位於城南五六里處，花草繁茂，泉水池塘交相輝映，在園林中顯得格外優美。『給孤獨』（Anāthapiṇḍika）是國中的大臣，本名藉達多（Sudatta），意為『善德』，他仁慈而聰敏，積聚財富又能施捨，救濟貧困，憐憫孤兒，照顧老人，因此人們讚美他的德行，稱他為給孤獨。他有七個兒子，其中六個已經結婚，因為小兒子耽室（Kāla）的緣故，他來到了王舍大城（Rājagṛha）。佛陀最初證悟成道時，就在那個國家。他見到佛陀，聽聞佛法，證得了預流果（Sotāpanna）。於是他邀請世尊降臨舍衛。如來答應了他的請求，他便發願建造僧院。佛陀命舍利弗（Śāriputra）隨他一起考察地形，只有這個地方適合建造僧院。於是他去拜訪太子祇陀，懇求購買這塊土地。太子開玩笑說，『用金子鋪滿地面就賣給你。』須達聽了，心中豁然開朗，立刻拿出藏金，按照太子的話鋪滿地面。太子感動地說：『如果佛陀不是良田，我怎麼會輕視金子而看重土地呢？我種下善的種子，也是時候了。土地任你收去，樹木就由我來捐獻吧。』須達得到土地后，大興土木建造僧院，裝飾完畢后，遙請佛陀降臨。大悲的聖者佛陀以神通而來。到達伽藍（saṃghārāma）后，佛陀對大眾說：『樹林是祇陀捐獻的，園地是須達買的，兩人同心協力，共同成就了這項功德。』 English version This is the place where the sutra was spoken. Explicitly stating the location of the sutra's discourse avoids uncertainty. Specifying the location is to inspire faith, otherwise people would doubt where the sutra was spoken. 'Śrāvastī' (舍衛) is a transliteration of the Sanskrit word, meaning 'Abundant Virtue' (豐德), referring to the four virtues of wealth, beauty, learning, and liberation. It is also known as 'Heard Of' (聞物), because its abundant treasures and people are heard of in all directions. The correct term is 'Śrāvastī' (室羅筏), often mistakenly called 'Śevatī' (舍婆提). This is the name of the capital city of the Kosala Kingdom (憍薩羅國), and because it is the royal capital, it also refers to the country. 'Jeta' (祇) refers to Jetakumāra (祇陀), meaning 'Victorious' (戰勝), the prince of King Pasenadi (勝軍王). On the day the prince was born, the king defeated the enemy army, hence the name. Jeta had a garden, ten miles in circumference, located five or six miles south of the city, with lush flowers and plants, and intersecting springs and ponds, making it particularly beautiful among the gardens. 'Anāthapiṇḍika' (給孤獨) was a minister in the country, originally named Sudatta (藉達多), meaning 'Good Virtue' (善德). He was kind and intelligent, accumulating wealth and being able to give it away, relieving the poor, pitying orphans, and caring for the elderly, so people praised his virtue and called him Anāthapiṇḍika. He had seven sons, six of whom were already married. Because of his youngest son Kāla (耽室), he came to the great city of Rājagṛha (王舍大城). When the Buddha first attained enlightenment, he was in that country. He saw the Buddha, heard the Dharma, and attained the stream-entry fruit (Sotāpanna) (預流果). So he invited the World-Honored One to come to Śrāvastī. The Tathāgata agreed to his request, and he vowed to build a monastery. The Buddha ordered Śāriputra (舍利弗) to accompany him to survey the terrain, and only this place was suitable for building a monastery. So he visited Prince Jeta and earnestly requested to buy this land. The prince joked, 'I will sell it to you if you cover the ground with gold.' When Sudatta heard this, his heart opened up, and he immediately took out his hidden gold and covered the ground according to the prince's words. The prince was moved and said, 'If the Buddha were not a good field, how could I despise gold and value land? It is time for me to plant good seeds. You can take the land, and I will donate the trees.' After Sudatta obtained the land, he built a monastery on a large scale, and after the decoration was completed, he remotely invited the Buddha to come. The compassionate sage Buddha came by supernatural power. After arriving at the saṃghārāma (伽藍), the Buddha said to the assembly, 'The trees were donated by Jeta, and the land was bought by Sudatta. The two worked together with one heart to accomplish this merit.'
【English Translation】 Modern Chinese Translation This is the place where the sutra was spoken. Explicitly stating the location of the sutra's discourse avoids uncertainty. Specifying the location is to inspire faith, otherwise people would doubt where the sutra was spoken. 'Śrāvastī' is a transliteration of the Sanskrit word, meaning 'Abundant Virtue', referring to the four virtues of wealth, beauty, learning, and liberation. It is also known as 'Heard Of', because its abundant treasures and people are heard of in all directions. The correct term is 'Śrāvastī', often mistakenly called 'Śevatī'. This is the name of the capital city of the Kosala Kingdom, and because it is the royal capital, it also refers to the country. 'Jeta' refers to Jetakumāra, meaning 'Victorious', the prince of King Pasenadi. On the day the prince was born, the king defeated the enemy army, hence the name. Jeta had a garden, ten miles in circumference, located five or six miles south of the city, with lush flowers and plants, and intersecting springs and ponds, making it particularly beautiful among the gardens. 'Anāthapiṇḍika' was a minister in the country, originally named Sudatta, meaning 'Good Virtue'. He was kind and intelligent, accumulating wealth and being able to give it away, relieving the poor, pitying orphans, and caring for the elderly, so people praised his virtue and called him Anāthapiṇḍika. He had seven sons, six of whom were already married. Because of his youngest son Kāla, he came to the great city of Rājagṛha. When the Buddha first attained enlightenment, he was in that country. He saw the Buddha, heard the Dharma, and attained the stream-entry fruit. So he invited the World-Honored One to come to Śrāvastī. The Tathāgata agreed to his request, and he vowed to build a monastery. The Buddha ordered Śāriputra to accompany him to survey the terrain, and only this place was suitable for building a monastery. So he visited Prince Jeta and earnestly requested to buy this land. The prince joked, 'I will sell it to you if you cover the ground with gold.' When Sudatta heard this, his heart opened up, and he immediately took out his hidden gold and covered the ground according to the prince's words. The prince was moved and said, 'If the Buddha were not a good field, how could I despise gold and value land? It is time for me to plant good seeds. You can take the land, and I will donate the trees.' After Sudatta obtained the land, he built a monastery on a large scale, and after the decoration was completed, he remotely invited the Buddha to come. The compassionate sage Buddha came by supernatural power. After arriving at the saṃghārāma, the Buddha said to the assembly, 'The trees were donated by Jeta, and the land was bought by Sudatta. The two worked together with one heart to accomplish this merit.'
臣下。世典格言。自今已后。應謂此地為祇陀樹。給孤獨園。游化居心。目之為在。游化在城。居心在園。雙舉城園。顯斯二義。二義雖異。俱名在焉。故名在舍衛國等。此舉化佛所居。化土為對小根。令生信故。顯佛慈悲。救重障故。理實亦有二身。實土凈穢之方。無別質故。言與大等。舉同聞眾。顯說此經必稱根宜。無非眾失。眾成就也。若不列眾。不知此經與誰同聞。一切生疑。為生信故。舉同聞眾。與者兼併共及之義。謂與阿難。問在一時。同一集會。同無漏心。同離諸惡。同無學見。同我空道。同斷煩惱。具此七義。故名為與。此同聞眾。而言大者。眾數多故。名稱高故。皆羅漢故。離重障故。德難測故。王等敬故。向佛果故。破外道故。總□諸釋。有斯大義。比丘梵言。具含多義。一曰怖魔。初出家時。魔宮動故。二稱乞士。乞食及法資身心故。三謂凈戒。離身語意諸過惡故。四名凈命。離五邪求惡活命故。五云破惡。能破見修薰煩惱故。言含五義。無以譯之。但存梵語。顯斯五義。由此五義。故曰比丘。眾者僧也。四人已上。理事二和。得僧名故。同戒見等。名曰理和。同布薩等名曰事和。以和合故。名之眾也。千二百五十人者。即優樓頻迦攝。五百弟子伽耶迦攝。那提迦攝。各有二百五十門徒。舍利
弗。目乾連。共有二百五十弟子。此等五師外道。門徒共有一千二百五十人。佛初成道。初會度之。常隨如來。影響正法。故諸經律。多皆舉也。理實亦有餘比丘眾。以此皆是凈行出家故。五師門徒故。邪舍歸正故。初會所度故。善來得戒故。得二解脫故人天所識故。具斯七義。故偏舉之。俱者同時一處義。前以阿難。對彼名之為與。此以自同時處。名之為俱。故與前說。無重言失。故總說言千二百等。佛說經時。應有菩薩。而今但列聲聞眾者。總依經論。略顯二義。一令餘聲聞趣大果故。見為聲聞。說如是法。便生念言。彼尚聞此。求無上果。我亦應然。已迴心者。更不退轉。未迴心者。亦發心故。二令小菩薩不退轉故。彼見聲聞。尚能聽此。求無上果故。便生念言。彼小乘人尚發勝進。況我今者。而生退耶。便勵其心。不退轉故。由斯二義。但列聲聞。
經。爾時世尊至敷座而坐 贊曰。上明證信。下顯發起。言發起者。即表彰也。言明內真。先與外化。表正宗之意義。行發起之事相。然釋此文。總分二義。先別明化相。后總顯其意。于中則顯十種化相。爾時世尊者。即化主也。指陳控引。名曰爾時。當爾世尊說經時也。具足六義。備有三德。更無與等。世所欽重。名曰世尊。即十號中。第十號也。故佛地
【現代漢語翻譯】 現代漢語譯本：佛陀和目犍連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）在一起。目犍連有二百五十個弟子。這些五師外道（指五個外道宗師）的門徒共有一千二百五十人。佛陀最初成道時，最初度化了他們。他們常常跟隨如來（Tathagata，佛陀的稱號之一），護持正法。所以各部經律中，大多會提到他們。實際上也有其他的比丘眾。因為這些人都是清凈修行出家的，因為他們原是五師的門徒，因為他們捨棄邪道歸於正道，因為他們是佛陀初次集會時所度化的，因為他們以『善來』（Ehi-bhikkhu，佛陀親自授予出家資格的方式）而得戒，因為他們獲得了二解脫（慧解脫和俱解脫），因為他們為人天所熟知，具備這七種意義，所以特別舉出他們。『俱』的意思是同時、一處。前面用阿難（Ananda，佛陀十大弟子之一，以多聞第一著稱）來對比，稱之為『與』，這裡因為是自己同時在一處，稱之為『俱』。所以和前面的說法沒有重複的錯誤。所以總的說有一千二百等等。佛陀說經的時候，應該有菩薩在場，而現在只列出聲聞眾，總的來說是依據經論，簡略地顯示兩種意義：一是讓其餘的聲聞趣向大果，他們見到佛陀為聲聞說這樣的法，便會生起這樣的念頭：『他們尚且聽聞此法，求無上果，我也應該這樣。』已經迴心的人，更加不會退轉，沒有迴心的人，也會因此發心。二是讓小菩薩不退轉，他們見到聲聞尚且能夠聽聞此法，求無上果，便會生起這樣的念頭：『他們這些小乘人尚且能夠奮發精進，何況我呢？』便會勉勵自己，不退轉。因為這兩種意義，所以只列出聲聞。
經：這時，世尊走到敷設好的座位上坐下。 贊曰：上面說明證信序，下面顯示發起序。所謂『發起』，就是表彰。說明內在的真實，先施與外在的教化，表述正宗的意義，施行發起的事相。然而解釋這段文字，總共分為兩種意義：先分別說明教化的現象，后總的顯示其意義。其中則顯示十種教化的現象。『爾時世尊』，就是教化的主體。指陳、控制、引導，叫做『爾時』，就是當世尊說經的時候。具足六種意義，具備三種功德，再沒有可以與之相比的，為世人所欽重，叫做『世尊』，就是十號（佛陀的十種稱號）中的第十號。所以《佛地經論》中說。
【English Translation】 English version: The Buddha was with Maudgalyayana (one of the ten great disciples of the Buddha, known for his supernatural powers). Maudgalyayana had two hundred and fifty disciples. These followers of the five heretical teachers (referring to the five non-Buddhist masters) totaled one thousand two hundred and fifty people. When the Buddha first attained enlightenment, he initially converted them. They often followed the Tathagata (one of the titles of the Buddha), upholding the Dharma. Therefore, they are mostly mentioned in various sutras and vinayas. In reality, there were also other Bhikkhu (monks) present. Because these individuals were all pure practitioners who had left home, because they were originally disciples of the five teachers, because they abandoned heretical paths and returned to the right path, because they were converted during the Buddha's initial assembly, because they received ordination through 'Welcome' (Ehi-bhikkhu, a way the Buddha personally granted ordination), because they attained the two liberations (wisdom liberation and liberation from both afflictions and aggregates), because they were known by humans and devas, possessing these seven meanings, they are specifically mentioned. 'Together' means at the same time, in one place. Earlier, Ananda (one of the ten great disciples of the Buddha, known as the most learned) was used for comparison, referred to as 'with', here because it is oneself at the same time in one place, it is called 'together'. Therefore, there is no error of repetition with the previous statement. So, it is generally said that there are one thousand two hundred, etc. When the Buddha preached the sutra, there should have been Bodhisattvas present, but now only the Sravakas (listeners, disciples) are listed, generally based on the sutras and treatises, briefly showing two meanings: one is to encourage the remaining Sravakas to aspire to the great fruit, seeing that the Buddha is speaking such Dharma for the Sravakas, they will generate such a thought: 'They are still listening to this Dharma, seeking the unsurpassed fruit, I should also be like that.' Those who have already turned their minds will not regress, and those who have not turned their minds will also generate the aspiration. The second is to prevent the small Bodhisattvas from regressing, seeing that the Sravakas are still able to listen to this Dharma, seeking the unsurpassed fruit, they will generate such a thought: 'These Hinayana (small vehicle) people are still able to strive forward, how much more should I?' They will encourage themselves and not regress. Because of these two meanings, only the Sravakas are listed.
Sutra: At that time, the World Honored One went to the prepared seat and sat down. Commentary: The above explains the proof of faith, and the following shows the initiation. The so-called 'initiation' is to commend. Explaining the inner truth, first giving external teachings, expressing the meaning of the orthodox sect, and implementing the appearance of initiation. However, explaining this passage, it is divided into two meanings: first, separately explaining the phenomena of teaching, and then generally showing its meaning. Among them, ten kinds of teaching phenomena are shown. 'At that time, the World Honored One' is the subject of teaching. Pointing out, controlling, and guiding is called 'at that time', which is when the World Honored One is preaching the sutra. Possessing six meanings, possessing three virtues, there is nothing comparable to it, and it is respected by the world, called 'World Honored One', which is the tenth of the ten titles (of the Buddha). Therefore, the Buddhabhumi Sutra says.
論。六義頌云。自在熾盛。與端嚴名稱。吉祥及尊貴。具此六種。最勝義成。薄伽梵功德名。婆伽婆名。與此無別。言食時者即化時也。謂即辰時以。此時中人家饌食。或即初熟。或當正飯。求之易得。不惱自他。若乞得已。還至本處。正時齋前。不失時節。若過於此。即是外道諸惡鬼神。畜生食時。今顯出家清凈勝法故。於此時而行乞也。言著衣等。顯化具也。著初三衣出家凈居之衣。初無田相。后變成故。然出家法。皆畜三衣。若於行道作務之時。著安多會五條之衣。若於大眾及說法時。著郁多羅僧。七條之衣。若入王宮乞食等時。僧伽梨九條等衣。總名袈裟。依色立稱。亦名功德衣。成勝功德故。亦名消瘦衣。衰損諸障故。亦名福田衣。是世福田故。亦名涅槃印。要服得度故。亦名佛標相。諸佛儀服故。持四天王所舉石缽。及三衣並錫杖等。各有所在。如來懸記。展轉隨緣。至於漢地。非如儒道。唯有虛名。此即為入城故著衣。為乞食故持缽。言入舍衛大城者。顯化處也。城過十延居家九億。處廣人多名大。自外之內名入。言乞食者。顯化緣也。然佛身者。金剛為體。豈資于食而行乞耶。有多因緣。示行求食。瓔珞女經說二十益。瑜伽論說由十因緣。今總參揉有其十意。一為引攝已乞未乞。令住頭陀功德法故。
【現代漢語翻譯】 現代漢語譯本： 論：六義頌說：『自在熾盛，與端嚴名稱，吉祥及尊貴，具此六種，最勝義成。』薄伽梵（Bhagavan，擁有六種殊勝功德者）的功德名號，婆伽婆（Bhagava，世尊）之名，與此沒有區別。所說的『食時』，就是化食之時。指的是辰時，因為此時人們準備食物，或者剛煮熟，或者正在吃飯，容易乞討到食物，不會打擾自己和他人。如果乞討到食物后，返回原來的地方，在正午齋飯前，不耽誤時辰。如果超過這個時間，就是外道、惡鬼神、畜生進食的時間。現在顯現出家清凈殊勝的佛法，所以在這個時候去乞食。所說的『著衣』等，是顯現教化的用具。穿著最初的三衣，這是出家人清凈居住的衣服，最初沒有田相，後來才變成有田相的。出家人的規矩，都要持有三衣。如果在行道、做工的時候，穿安多會（Antarvasa）五條之衣；在大眾集會和說法的時候，穿郁多羅僧（Uttarasanga）七條之衣；如果進入王宮乞食等時候，穿僧伽梨（Samghati）九條等之衣，總稱為袈裟。根據顏色來命名，也叫功德衣，因為能成就殊勝的功德；也叫消瘦衣，因為能衰減各種業障；也叫福田衣，因為是世間的福田；也叫涅槃印，因為要穿此衣才能得度；也叫佛標相，因為是諸佛的儀容服飾。拿著四大天王所舉的石缽，以及三衣和錫杖等，各有其來歷。如來曾經預言，輾轉隨緣，會傳到漢地，不像儒家和道家，只有虛名。這正是爲了進入城市而穿衣，爲了乞食而持缽。所說的『入舍衛大城』，是顯現教化的地方。這座城市有十延（Yojana，古印度長度單位）那麼大，有九億戶人家，地方廣闊，人口眾多，所以稱為『大』。從外面進入裡面，稱為『入』。所說的『乞食』，是顯現教化的因緣。佛的身軀，以金剛為體，難道還需要依靠食物來維持生命而乞食嗎？其中有很多因緣。這是爲了示現求食的行為。《瓔珞女經》中說了二十種利益，《瑜伽論》中說了十種因緣。現在綜合起來，有以下十種意義：一是為引導已經乞食和尚未乞食的人，讓他們安住于頭陀（Dhuta，苦行）的功德法中。
【English Translation】 English version: Treatise: The Six-Meaning Gatha says: 'Self-existent and flourishing, with dignified names, auspiciousness, and nobility, possessing these six qualities, the most supreme meaning is accomplished.' The meritorious name of Bhagavan (the Blessed One, possessor of six kinds of excellence), the name Bhagava (the World Honored One), is no different from this. The so-called 'time for food' is the time for transformation of food. It refers to the time of Chen (7-9 am), because at this time people prepare food, either just cooked or in the middle of eating, making it easy to beg for food without disturbing oneself or others. If one obtains food, one returns to the original place before the midday meal, not missing the proper time. If it is past this time, it is the time for outer paths, evil ghosts, spirits, and animals to eat. Now, the pure and supreme Dharma of renunciation is revealed, so one begs for food at this time. The so-called 'wearing robes' and so on are the implements for manifesting transformation. Wearing the initial three robes, which are the clean dwelling robes of a renunciant, initially without the appearance of fields, later transformed into having the appearance of fields. The rules for renunciants are that all must possess three robes. If one is walking the path or doing work, one wears the Antarvasa (inner robe) of five strips; if one is in a large assembly or teaching the Dharma, one wears the Uttarasanga (upper robe) of seven strips; if one is entering the royal palace to beg for food, one wears the Samghati (outer robe) of nine strips, etc., collectively called Kasaya (袈裟, monastic robe). Named according to color, it is also called the robe of merit, because it accomplishes supreme merit; it is also called the robe of diminishing, because it diminishes all obstacles; it is also called the robe of the field of blessings, because it is the field of blessings for the world; it is also called the seal of Nirvana, because one must wear this robe to be liberated; it is also called the mark of the Buddha, because it is the attire of all Buddhas. Holding the stone bowl held by the Four Heavenly Kings, as well as the three robes and the staff, etc., each has its origin. The Tathagata (如來, Thus Come One) once predicted that, through various conditions, it would be transmitted to the land of Han (漢地, China), unlike Confucianism and Taoism, which only have empty names. This is precisely why one wears robes to enter the city and holds a bowl to beg for food. The so-called 'entering the great city of Shravasti (舍衛大城)' is the place where transformation is manifested. This city is ten Yojanas (由旬, ancient Indian unit of distance) in size, with nine hundred million households, a vast place with a large population, hence it is called 'great'. Entering from the outside to the inside is called 'entering'. The so-called 'begging for food' is the condition for manifesting transformation. The Buddha's body is made of diamond, so why would he need to rely on food to sustain life and beg for food? There are many reasons for this. This is to demonstrate the act of seeking food. The 'Ingraka Girl Sutra' speaks of twenty benefits, and the 'Yoga Treatise' speaks of ten causes. Now, combining them, there are the following ten meanings: First, to guide those who have already begged for food and those who have not yet begged for food, so that they may abide in the meritorious Dharma of Dhuta (頭陀, asceticism).
二為未來作大照明故。免生譏毀乞食事故。三為救引粗弊外道。既不歸伏因行化故。四為正彼承聲起謗。現妙相儀令驚信故。五為處中未信眾生。以其少功獲多福故。六為雖信放逸眾生。令生愧恥而修行故。七為六根不具眾生。種種災患。皆靜息故。八為六種有障苦人。見佛植福。離苦障故。九以八部導從世尊。令世間人深歸學故。十令八部羨仰世人。勤加護故。賓衛無災害故。于其等者。明化等也。謂由內證平等理故。慈悲之心。無偏濟故。不簡貧富貴賤人故。而於美惡無愛憎故。具大威德。無所懼故。永離諸過。無猜謗故。降二乘人之偏濟故。止外道之嫌疑故。具斯八義故。于城中次第乞已。還至本處。明化終也。前已知足。乞不過量。此□少欲。顯其樂靜。本自祇園。入城乞食。既等乞已。故還本處。飯食訖者。顯化滿也。本言利生。入城乞食。今若不食。事涉憑虛。為滿福田。故示飯食。雖金剛身實無食事。為成滿福故食訖焉。收衣缽者。顯化息也。本以入城乞食故。藉著衣持缽。今既事終食訖。乃須並攝資緣衣缽。不收攀緣心起。既增勞慮。豈得安禪。雖復佛無散心。為后軌模故。須收置。即疊僧伽梨大衣。還著郁多羅僧七條。洗滌其缽。著常著處。故言收衣缽也。洗足已者。顯化凈也。由諸如來受步行法
【現代漢語翻譯】 現代漢語譯本 二是爲了未來能夠大放光明，免除因乞食而遭受譏諷和譭謗的事情發生。（免生譏毀乞食事故） 三是爲了救助和引導那些粗俗鄙陋的外道。他們因為沒有歸順和信服，所以要通過佛的教化來引導他們。（既不歸伏因行化故） 四是爲了糾正那些因為聽到佛的聲音而產生誹謗的人。通過展現佛的微妙相好和威儀，讓他們感到震驚和信服。（為正彼承聲起謗。現妙相儀令驚信故） 五是爲了那些處在中間狀態，既不完全相信也不完全不相信的眾生。讓他們明白即使付出很少的努力也能獲得巨大的福報。（為處中未信眾生。以其少功獲多福故） 六是爲了那些雖然相信佛法但行為放逸的眾生。讓他們因為自己的行為感到慚愧，從而努力修行。（為雖信放逸眾生。令生愧恥而修行故） 七是爲了那些六根不全的眾生，以及遭受各種災難和禍患的眾生，希望所有的災難都能夠平息。（為六根不具眾生。種種災患。皆靜息故） 八是爲了六種有業障和痛苦的人，讓他們通過見到佛並種下善根，從而脫離痛苦和業障。（為六種有障苦人。見佛植福。離苦障故） 九是爲了讓天龍八部（佛教的八類護法神）引導和跟隨世尊，從而使世間的人們更加深刻地歸依和學習佛法。（以八部導從世尊。令世間人深歸學故） 十是爲了讓天龍八部羨慕和仰慕世間的人們，從而更加勤奮地加以守護，使他們免受災害。（令八部羨仰世人。勤加護故。賓衛無災害故） 『于其等者』，指的是佛的教化是平等的。這是因為佛通過內在證悟了平等的真理，所以他的慈悲之心是無偏頗的，能夠平等地救濟一切眾生，不分貧富貴賤。（于其等者。明化等也。謂由內證平等理故。慈悲之心。無偏濟故。不簡貧富貴**故） 對於美好的事物和醜惡的事物，佛都沒有愛憎之心。佛具有偉大的威德，沒有什麼可以讓他感到恐懼。佛永遠脫離了各種過失，不會受到任何猜疑和誹謗。佛能夠降伏小乘修行者片面的慈悲，止息外道對佛法的嫌疑和疑惑。具備這八種意義，所以佛在城中依次乞食完畢后，會回到原來的地方。這表明佛的教化已經完成。（而於美惡無愛憎故。具大威德。無所懼故。永離諸過。無猜謗故。降二乘人之偏濟故。止外道之嫌疑故。具斯八義故。于城中次第乞已。還至本處。明化終也） 之前已經說明了佛的知足，乞食不會超過應有的限度。這裡說明佛的少欲，彰顯他樂於清靜。佛本來住在祇園精舍（Jetavana Vihara），然後進入城中乞食。既然已經平等地乞食完畢，所以回到原來的地方。『飯食訖者』，表明佛的教化已經圓滿。本來是爲了利益眾生才進入城中乞食，如果現在不吃飯，這件事就顯得虛假。爲了圓滿福田，所以佛示現吃飯。雖然佛的金剛之身實際上不需要飲食，但爲了成就圓滿的福報，所以佛示現吃飯完畢。（前已知足。乞不過量。此□少欲。顯其樂靜。本自祇園。入城乞食。既等乞已。故還本處。飯食訖者。顯化滿也。本言利生。入城乞食。今若不食。事涉憑虛。為滿福田。故示飯食。雖金剛身實無食事。為成滿福故食訖焉） 『收衣缽者』，表明佛的教化已經止息。本來是因為進入城中乞食，所以才穿著袈裟，拿著缽。現在既然事情已經結束，飯也吃完了，就需要把衣缽收起來。如果不收起來，攀緣心就會生起，增加勞累和憂慮，怎麼能夠安禪呢？雖然佛沒有散亂的心，但爲了給後人做榜樣，所以需要收起來。也就是疊好僧伽梨（Sanghati）大衣，然後穿上郁多羅僧（Uttarasangha）七條衣，洗乾淨缽，放在通常放置的地方，所以說『收衣缽也』。（收衣缽者。顯化息也。本以入城乞食故。藉著衣持缽。今既事終食訖。乃須並攝資緣衣缽。不收攀緣心起。既增勞慮。豈得安禪。雖復佛無散心。為后軌模故。須收置。即疊僧伽梨大衣。還著郁多羅僧七條。洗滌其缽。著常著處。故言收衣缽也） 『洗足已者』，表明佛的教化已經清凈。因為諸如來接受步行的修行方法。（洗足已者。顯化凈也。由諸如來受步行法）
【English Translation】 English version Secondly, it is for the sake of providing great illumination in the future, avoiding the occurrence of ridicule and slander due to begging for food. (免生譏毀乞食事故) Thirdly, it is to rescue and guide those coarse and base non-Buddhists. Because they have not submitted and do not believe, the Buddha's teachings are used to guide them. (既不歸伏因行化故) Fourthly, it is to correct those who generate slander upon hearing the Buddha's voice. By displaying the Buddha's subtle and wonderful appearance and demeanor, they are shocked and develop faith. (為正彼承聲起謗. 現妙相儀令驚信故) Fifthly, it is for those beings who are in an intermediate state, neither fully believing nor fully disbelieving. It allows them to understand that even with little effort, they can obtain great blessings. (為處中未信眾生. 以其少功獲多福故) Sixthly, it is for those beings who believe in Buddhism but are lax in their conduct. It makes them feel ashamed of their actions, thereby encouraging them to cultivate diligently. (為雖信放逸眾生. 令生愧恥而修行故) Seventhly, it is for those beings who have incomplete faculties and those who suffer from various calamities and misfortunes, hoping that all disasters can be pacified. (為六根不具眾生. 種種災患. 皆靜息故) Eighthly, it is for the six types of people who have karmic obstacles and suffering, allowing them to see the Buddha and plant good roots, thereby freeing them from suffering and obstacles. (為六種有障苦人. 見佛植福. 離苦障故) Ninthly, it is to have the Eight Divisions (the eight classes of protective deities in Buddhism) guide and follow the World Honored One, so that people in the world can more deeply take refuge in and learn the Dharma. (以八部導從世尊. 令世間人深歸學故) Tenthly, it is to make the Eight Divisions admire and look up to the people of the world, thereby diligently protecting them and keeping them free from disasters. (令八部羨仰世人. 勤加護故. 賓衛無災害故) '于其等者' refers to the equality of the Buddha's teachings. This is because the Buddha has internally realized the truth of equality, so his compassionate heart is impartial and can equally save all beings, without distinguishing between the poor and the rich. (于其等者. 明化等也. 謂由內證平等理故. 慈悲之心. 無偏濟故. 不簡貧富貴**故) Regarding beautiful things and ugly things, the Buddha has no love or hatred. The Buddha possesses great power and virtue, and there is nothing that can make him afraid. The Buddha is forever free from all faults and will not be subject to any suspicion or slander. The Buddha can subdue the one-sided compassion of Hinayana practitioners and stop the doubts and suspicions of non-Buddhists towards the Dharma. Possessing these eight meanings, the Buddha, after begging for food in the city in order, returns to the original place. This indicates that the Buddha's teaching has been completed. (而於美惡無愛憎故. 具大威德. 無所懼故. 永離諸過. 無猜謗故. 降二乘人之偏濟故. 止外道之嫌疑故. 具斯八義故. 于城中次第乞已. 還至本處. 明化終也) Previously, it was explained that the Buddha is content, and begging for food will not exceed the proper limit. Here, it is explained that the Buddha has few desires, highlighting his love of tranquility. The Buddha originally lived in Jetavana Vihara, and then entered the city to beg for food. Since he has finished begging for food equally, he returns to the original place. '飯食訖者' indicates that the Buddha's teaching has been completed. Originally, it was to benefit sentient beings that he entered the city to beg for food. If he does not eat now, this matter would seem false. In order to fulfill the field of merit, the Buddha demonstrates eating. Although the Buddha's vajra body does not actually need food, in order to achieve complete merit, the Buddha demonstrates finishing eating. (前已知足. 乞不過量. 此□少欲. 顯其樂靜. 本自祇園. 入城乞食. 既等乞已. 故還本處. 飯食訖者. 顯化滿也. 本言利生. 入城乞食. 今若不食. 事涉憑虛. 為滿福田. 故示飯食. 雖金剛身實無食事. 為成滿福故食訖焉) '收衣缽者' indicates that the Buddha's teaching has ceased. Originally, it was because he entered the city to beg for food that he wore the kasaya and carried the bowl. Now that the matter has ended and the meal has been eaten, it is necessary to put away the robes and bowl. If they are not put away, clinging thoughts will arise, increasing fatigue and worry, how can one be at peace in meditation? Although the Buddha has no scattered mind, in order to set an example for future generations, it is necessary to put them away. That is, fold the Sanghati robe, then put on the Uttarasangha seven-strip robe, wash the bowl clean, and put it in the usual place, so it is said '收衣缽也'. (收衣缽者. 顯化息也. 本以入城乞食故. 藉著衣持缽. 今既事終食訖. 乃須並攝資緣衣缽. 不收攀緣心起. 既增勞慮. 豈得安禪. 雖復佛無散心. 為后軌模故. 須收置. 即疊僧伽梨大衣. 還著郁多羅僧七條. 洗滌其缽. 著常著處. 故言收衣缽也) '洗足已者' indicates that the Buddha's teaching has been purified. Because all Tathagatas accept the practice of walking. (洗足已者. 顯化凈也. 由諸如來受步行法)
。途跣而行。故須洗足。然佛行時。下生蓮華。豈有塵垢而須洗邪。表清凈義。故言洗足。敷座而坐。顯化儀也。謂將說法。自施座具。敬佛母故。不使人敷。即於此座。結跏趺坐。端其身正。其念一心不亂。對真境也。雖四威儀佛常在定。為后軌摸故。敷座而坐。前來已顯發起事相。既發起者。表彰之義。即表眾生本凈而後染。因說經故。返動而歸寂謂眾生心。本來清凈。具恒沙德。是真法身。無明覆染。遂入生死。味著五欲。輪轉四生。六道巡環。八苦更受。因佛說經。返照心本。永離貪著。除滅無明。顯凈法身。常住安樂。爾時世尊者。即表眾生真法身也。食時著衣持缽者。即為無明覆染時也。入舍衛大城者。入于生死大苦趣也。言乞食者。染著世間六塵境也。于其城中次第乞已者。於六道中。備受輪轉也。還至本處者。由般若力。照心本也。飯食訖者。永離貪著也。收衣缽者。除滅無明也。洗足已者。顯凈法身也。敷座而坐者。安樂無為也。從始至終。表彰斯意。是故現此發起事焉。
經。時長者至而白佛言 贊曰。上明序分。下顯正宗。準無著論。有七義句。一種姓不斷。二發起行相。三行所住處。四對治。五不失。六地。七立名。應知前六義句。正所明宗。第七義句。釋經名字。就前六中。初三別
【現代漢語翻譯】 現代漢語譯本：
行走時雙腳沾染塵土，所以需要洗腳。然而，佛陀行走時，腳下生出蓮花，怎麼會有塵垢需要清洗呢？這只是爲了表示清凈的意義，所以說『洗足』。鋪設座位然後坐下，是爲了顯示教化的儀軌。將要說法，自己準備座位，是出於對佛母的尊敬，所以不讓人代勞。然後就在這個座位上，結跏趺坐，端正身體，集中意念，一心不亂，這是面對真如之境。雖然佛陀的行住坐臥四種威儀中都常在禪定之中，但爲了給後人做榜樣，所以才鋪設座位然後坐下。前面已經顯示了發起事相。既然是發起，就含有表彰的意義，即表彰眾生本來清凈卻被染污，因為聽聞佛經的緣故，從動而歸於寂靜，這指的是眾生的心。本來清凈，具足恒河沙數般的功德，這就是真法身。因為無明的覆蓋和染污，所以進入生死輪迴，貪戀五欲，在四生中輪轉，六道中巡迴，承受八苦。因為佛陀宣說佛經，反過來照見心的本性，永遠脫離貪戀執著，消除滅盡無明，顯現清凈的法身，常住于安樂之中。『爾時世尊』，就是表彰眾生的真法身。『食時著衣持缽』，就是表彰被無明覆蓋染污的時候。『入舍衛大城』，就是進入生死的大苦海。『言乞食者』，就是染著世間的六塵境界。『于其城中次第乞已』，就是在六道之中，備受輪轉。『還至本處』，是依靠般若智慧，照見心的本性。『飯食訖者』，是永遠脫離貪戀執著。『收衣缽者』，是消除滅盡無明。『洗足已者』，是顯現清凈的法身。『敷座而坐者』，是安樂無為。從始至終，都是爲了表彰這個意義，所以才示現這個發起的事相。
經：『時長者至而白佛言』。贊曰：上面闡明序分，下面顯示正宗。依據無著菩薩的《瑜伽師地論》，有七義句：一、種姓不斷；二、發起行相；三、行所住處；四、對治；五、不失；六、地；七、立名。應當知道，前六義句，是正所闡明的宗旨，第七義句，是解釋經的名字。就前六句中，前三句是別說。 English version:
Walking on the road, feet get soiled, hence the need to wash them. However, when the Buddha walks, lotuses spring forth beneath his feet. How could there be any dirt requiring washing? This symbolizes the meaning of purity, hence the saying 'washing feet'. Spreading out a seat and sitting down demonstrates the ritual of teaching. Preparing the seat oneself before teaching shows respect for the Buddha's mother, so he doesn't have someone else do it. Then, on this seat, he sits in the lotus position (vajra posture), straightening his body, focusing his mind, unwavering and undistracted, facing the realm of true reality. Although the Buddha is always in samadhi (meditative state) in all four postures (walking, standing, sitting, and lying down), he spreads out a seat and sits down as an example for future generations. The preceding has already revealed the aspect of initiating events. Since it is an initiation, it contains the meaning of manifestation, that is, manifesting that sentient beings are originally pure but become defiled later. Because of hearing the sutras, they return from movement to stillness, referring to the minds of sentient beings. Originally pure, possessing virtues like the sands of the Ganges, this is the true Dharmakaya (Dharma body). Due to the covering and defilement of ignorance, they enter the cycle of birth and death, craving the five desires, revolving in the four modes of birth, circulating in the six realms, and enduring the eight sufferings. Because the Buddha speaks the sutras, they reflect back on the nature of the mind, forever abandoning craving and attachment, eliminating ignorance, and revealing the pure Dharmakaya, abiding in constant bliss. 'At that time, the World Honored One' represents the true Dharmakaya of sentient beings. 'Wearing robes and carrying a bowl at mealtime' represents the time when they are covered and defiled by ignorance. 'Entering the great city of Shravasti (a major city in ancient India)' represents entering the great sea of suffering of birth and death. 'Begging for food' represents being attached to the six sense objects of the world. 'Begging in the city in an orderly manner' represents enduring the cycle of rebirth in the six realms. 'Returning to the original place' is relying on the wisdom of prajna (transcendental wisdom) to illuminate the nature of the mind. 'Having finished eating' is forever abandoning craving and attachment. 'Putting away the robes and bowl' is eliminating ignorance. 'Having washed the feet' is revealing the pure Dharmakaya. 'Spreading out a seat and sitting down' is peaceful non-action. From beginning to end, it is all to manifest this meaning, so this initiating event is shown.
Sutra: 'Then the elder came and said to the Buddha.' Commentary: The above clarifies the introductory section, and the following reveals the main teaching. According to the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) by Asanga (an important figure in Yogacara Buddhism), there are seven meaningful phrases: 1. unbroken lineage (kula); 2. the aspect of initiation (abhisamaya); 3. the place where the practice is carried out (adhisthana); 4. the antidote (pratipaksa); 5. non-loss (avipranasa); 6. the ground (bhumi); 7. establishing the name (namasthapana). It should be known that the first six meaningful phrases are the very doctrine being clarified, and the seventh meaningful phrase is explaining the name of the sutra. Among the first six phrases, the first three are separate explanations.
【English Translation】 Walking on the road, feet get soiled, hence the need to wash them. However, when the Buddha walks, lotuses spring forth beneath his feet. How could there be any dirt requiring washing? This symbolizes the meaning of purity, hence the saying 'washing feet'. Spreading out a seat and sitting down demonstrates the ritual of teaching. Preparing the seat oneself before teaching shows respect for the Buddha's mother, so he doesn't have someone else do it. Then, on this seat, he sits in the lotus position (vajra posture), straightening his body, focusing his mind, unwavering and undistracted, facing the realm of true reality. Although the Buddha is always in samadhi (meditative state) in all four postures (walking, standing, sitting, and lying down), he spreads out a seat and sits down as an example for future generations. The preceding has already revealed the aspect of initiating events. Since it is an initiation, it contains the meaning of manifestation, that is, manifesting that sentient beings are originally pure but become defiled later. Because of hearing the sutras, they return from movement to stillness, referring to the minds of sentient beings. Originally pure, possessing virtues like the sands of the Ganges, this is the true Dharmakaya (Dharma body). Due to the covering and defilement of ignorance, they enter the cycle of birth and death, craving the five desires, revolving in the four modes of birth, circulating in the six realms, and enduring the eight sufferings. Because the Buddha speaks the sutras, they reflect back on the nature of the mind, forever abandoning craving and attachment, eliminating ignorance, and revealing the pure Dharmakaya, abiding in constant bliss. 'At that time, the World Honored One' represents the true Dharmakaya of sentient beings. 'Wearing robes and carrying a bowl at mealtime' represents the time when they are covered and defiled by ignorance. 'Entering the great city of Shravasti (a major city in ancient India)' represents entering the great sea of suffering of birth and death. 'Begging for food' represents being attached to the six sense objects of the world. 'Begging in the city in an orderly manner' represents enduring the cycle of rebirth in the six realms. 'Returning to the original place' is relying on the wisdom of prajna (transcendental wisdom) to illuminate the nature of the mind. 'Having finished eating' is forever abandoning craving and attachment. 'Putting away the robes and bowl' is eliminating ignorance. 'Having washed the feet' is revealing the pure Dharmakaya. 'Spreading out a seat and sitting down' is peaceful non-action. From beginning to end, it is all to manifest this meaning, so this initiating event is shown. Sutra: 'Then the elder came and said to the Buddha.' Commentary: The above clarifies the introductory section, and the following reveals the main teaching. According to the Yogacarabhumi-sastra (Treatise on the Stages of Yoga Practice) by Asanga (an important figure in Yogacara Buddhism), there are seven meaningful phrases: 1. unbroken lineage (kula); 2. the aspect of initiation (abhisamaya); 3. the place where the practice is carried out (adhisthana); 4. the antidote (pratipaksa); 5. non-loss (avipranasa); 6. the ground (bhumi); 7. establishing the name (namasthapana). It should be known that the first six meaningful phrases are the very doctrine being clarified, and the seventh meaningful phrase is explaining the name of the sutra. Among the first six phrases, the first three are separate explanations.
配經文。后三住處通義。既前三句。別配經文。后正宗分。分之為三。初從時長者。至善付囑諸菩薩。名種姓不斷。次世尊善男子。至愿樂欲聞。名發起行相。后從佛告須菩提。至應作如是觀。名行所住處。即初明贊佛。為請說之由。次問修行。為趣大之本。后佛廣說。辨修伏之宗。天親等論。既無科文。但逐便明不假預述。初種姓不斷中分二。初善現請儀。后正申不斷。此文初也。將申贊問。先整儀形。若處座居。然匪咨咨之。禮故表虔。奉而現敬儀。須菩提者。梵語訛也。梵語典音云蘇步位。此云善現。或云善吉。以初生時家物皆空。父母驚怪。以問相師。相師答言。善相現耳。唯善唯吉。因斯瑞相。而以名焉。十弟子中。解空第一。言長老者。嘆其德命故。有釋云。德長年老故。余經本名為具壽。謂即具與福惠命故。此即東方青龍陀佛。為弘般若正法。影響正法。示處下乘。為佛弟子。在大眾中者。明混跡于聲聞。即從坐起者。彰穎拔于群輩。通肩披衣。示敬之相。袒其一膊。驅榮之容。左膝著地。降今昔之執情。合掌恭敬奉。冥合於妙理。將發疑問。敬法重師。若不避廗虔恭早躬。屈己何以表身心之府順。明信向之深城。故盡敬儀。方申請問。啟辭道意。而白佛言。
經。希有世尊至付囑諸菩薩 贊曰
【現代漢語翻譯】 現代漢語譯本：配經文。后三住處通義。既前三句，別配經文。后正宗分，分之為三。初從時長者，至善付囑諸菩薩，名種姓不斷。次世尊善男子，至愿樂欲聞，名發起行相。后從佛告須菩提（Subhuti，解空第一的佛陀弟子），至應作如是觀，名行所住處。即初明贊佛，為請說之由。次問修行，為趣大之本。后佛廣說，辨修伏之宗。天親（Vasubandhu，印度佛教哲學家）等論，既無科文，但逐便明不假預述。初種姓不斷中分二，初善現（Subhuti的意譯）請儀，后正申不斷。此文初也。將申贊問，先整儀形。若處座居，然匪咨咨之禮，故表虔。奉而現敬儀。須菩提者，梵語訛也。梵語典音云蘇步位，此云善現，或云善吉。以初生時家物皆空，父母驚怪，以問相師。相師答言，『善相現耳，唯善唯吉』。因斯瑞相，而以名焉。十弟子中，解空第一。言長老者，嘆其德命故。有釋云，『德長年老故』。余經本名為具壽，謂即具與福惠命故。此即東方青龍陀佛，為弘般若（Prajna，智慧）正法，影響正法，示處下乘，為佛弟子。在大眾中者，明混跡于聲聞（Sravaka，聲聞乘的修行者）。即從坐起者，彰穎拔于群輩。通肩披衣，示敬之相。袒其一膊，驅榮之容。左膝著地，降今昔之執情。合掌恭敬奉，冥合於妙理。將發疑問，敬法重師。若不避廗虔恭早躬，屈己何以表身心之府順，明信向之深城。故盡敬儀，方申請問。啟辭道意，而白佛言： 經。希有世尊至付囑諸菩薩。贊曰
【English Translation】 English version: Commentary on the Sutra. The general meaning of the latter three abodes. The previous three sentences are separately matched with the sutra text. The latter part of the main doctrine is divided into three. The first, from the elder Changzhe to 'entrusting the Bodhisattvas well,' is called 'uninterrupted lineage.' The second, from 'the World Honored One, good man,' to 'desiring to hear with joy,' is called 'arising of the aspect of practice.' The third, from 'the Buddha told Subhuti (Subhuti, a Buddha disciple known as the first in understanding emptiness),' to 'one should contemplate thus,' is called 'the abode of practice.' The first clarifies praising the Buddha as the reason for requesting the teaching. The second asks about practice as the foundation for attaining the Great Vehicle. The third is the Buddha's extensive explanation, distinguishing the principles of cultivation and subduing. The treatises of Vasubandhu (Vasubandhu, an Indian Buddhist philosopher) and others do not have subject headings, but they clarify as they go along without prior indication. The first, 'uninterrupted lineage,' is divided into two: first, Subhuti's (a literal translation of Subhuti) request with proper etiquette; second, the proper declaration of uninterruptedness. This is the beginning of the text. Before praising and questioning, one must arrange one's form. As if in a seated position, but not the casual etiquette, therefore expressing reverence. Offering and showing respect. 'Subhuti' is a corruption of the Sanskrit. The classical Sanskrit pronunciation is 'Subhuti,' which means 'good manifestation' or 'good fortune.' Because when he was born, the family's possessions were all empty, his parents were surprised and asked a fortune-teller. The fortune-teller replied, 'A good omen has appeared, only good and auspicious.' Because of this auspicious sign, he was named thus. Among the ten disciples, he is the first in understanding emptiness. The term 'elder' praises his virtue and life. Some explain, 'Virtuous, old, and long-lived.' Other sutras call him 'Ayushman,' meaning possessing both blessings, wisdom, and life. This is the Eastern Azure Dragon Buddha, manifesting in the lower vehicle as a disciple of the Buddha to propagate the correct Dharma of Prajna (Prajna, wisdom) and influence the correct Dharma. 'Among the great assembly' indicates mingling with the Sravakas (Sravaka, practitioners of the Hearer Vehicle). 'Rising from his seat' demonstrates standing out from the crowd. Draping his robe over one shoulder shows respect. Baring one arm shows a lack of concern for glory. Kneeling on his left knee shows the subjugation of attachment to the past and present. Joining his palms together in reverence aligns with the subtle principle. About to ask questions, respecting the Dharma and honoring the teacher. Not avoiding humility and prostrating early, how else can one express the submission of the body and mind, and clarify the deep fortress of faith and aspiration? Therefore, exhausting the rituals of respect before requesting and asking. Beginning the words with intention, he said to the Buddha: Sutra: 'Rare is the World Honored One' to 'entrusting the Bodhisattvas well.' Praise.
。此正申不斷也。前以身行肅敬。表自恭勤。此乃語盡虔誠。述其尊德。希有世尊者。總談妙德。善護念等者。別嘆勝能。希有有四。一時希有。曠劫難逢故。二處希有。大千唯一故。三德希有。福惠起絕故。四事希有。救護巧便故。雖有四種。今者唯取事之希有。此為總標。善護念等。是別釋故。護念付囑。巧便事故。由能護念付囑。菩薩未成熟者。而成熟之已。成熟者。轉復增進。當成正覺。紹佛菩提。展轉相續。佛種不斷。故護念等。是佛勝能。善現欲表佛說此經。能令眾生佛種不斷。偏舉此德。以嘆如來。即因贊佛。顯經意也。故說此經名種姓不斷。加衛覆攝。是名護念。加被擁衛。覆陰攝受。即是此中護念義。故委託授與。是名付囑。故委大訓小。托深化淺。委杖憑托。是付囑故。謂佛世尊。斷一切障。心歸本源。名曰如來。由此方能護念付囑。雖菩薩等亦能攝付。今就最勝。唯說如來。乘如實道。來成正覺。說一切位。極深妙法。能遍攝付。非余能故。故說如來善護念等。如彼師父勝昆友等。雖佛大悲普皆饒益。然行二利。求三菩提。余乘不能。唯大乘者故。菩提者智所求果。言薩埵者。悲所度生。具此智悲。名為菩薩。由此能勝。而偏攝付。猶如三子及三田等 然菩薩者。有大有小。根熟未熟。可退不
【現代漢語翻譯】 現代漢語譯本： 這正是申述佛陀的功德永不斷絕。前面以身行來表達肅敬，表明自己恭敬勤勉的心意，這裡是用語言來表達最虔誠的心意，陳述佛陀的尊貴品德。『希有世尊』（Xiyou Shizun，稀有世尊）是總括地談論佛陀的妙德，『善護念等』（Shan hunian deng，善於護念等等）是分別讚歎佛陀殊勝的能力。『希有』有四種：一是時間上的稀有，因為在漫長的劫數中難以遇到；二是處所上的稀有，因為在整個大千世界中是唯一的；三是功德上的稀有，因為福德和智慧超越了一切；四是事業上的稀有，因為救護眾生非常巧妙方便。雖然有四種稀有，但這裡只取事業上的稀有。這作為總的標示，『善護念等』是對它的分別解釋。護念和付囑，都是巧妙方便的事業。因為能夠護念和付囑，使菩薩中未成熟的得以成熟，已經成熟的更加增進，最終成就正覺，繼承佛陀的菩提，輾轉相續，佛種不斷。所以護念等等，是佛陀殊勝的能力。善現（Shanxian，須菩提）想要表明佛陀所說的這部經，能夠使眾生的佛種不斷，所以特別舉出這個功德，來讚歎如來，也就是通過讚歎佛陀，來彰顯經的意義。所以說這部經的名字是種姓不斷。加以衛護覆蓋，攝受，這就是護念的含義。加以庇護擁衛，覆蓋蔭護，攝受，就是這裡護念的意義。所以委託授與，就是付囑的含義。所以委託大的來訓練小的，託付深的來教化淺的，委託依靠，就是付囑的含義。所謂佛世尊，斷除一切障礙，心歸於本源，名叫如來。因此才能護念和付囑。雖然菩薩等也能攝受和付囑，但現在就最殊勝的來說，只有如來。乘著如實的道，來成就正覺，說一切位次的極深妙法，能夠普遍攝受和付囑，不是其他所能做到的。所以說如來善於護念等等，就像師父勝過昆仲朋友等等。雖然佛陀的大悲普遍饒益一切眾生，但修行二利，求三菩提，其他乘不能做到，只有大乘才能做到。菩提是智慧所求的果，薩埵（Satuo，有情）是悲心所度化的眾生，具備智慧和悲心，名叫菩薩。因此能夠殊勝，而特別攝受和付囑，猶如三子和三田等等。然而菩薩有大有小，根器成熟和未成熟，可能退轉和不退轉。
【English Translation】 English version: This is precisely a declaration that the Buddha's merits are perpetually unbroken. Previously, respectful conduct was expressed through bodily actions, demonstrating one's own reverence and diligence. Here, it is through language that the most sincere intention is conveyed, describing the Buddha's noble virtues. 'Rare World-Honored One' (Xiyou Shizun) is a general discussion of the Buddha's wondrous virtues, while 'Skillful Protection and Mindfulness, etc.' (Shan hunian deng) is a separate praise of the Buddha's superior abilities. 'Rare' has four aspects: first, rarity in time, because it is difficult to encounter in vast eons; second, rarity in place, because it is unique in the entire great thousand world system; third, rarity in virtue, because blessings and wisdom surpass everything; fourth, rarity in deeds, because saving and protecting beings is extremely skillful and convenient. Although there are four types of rarity, here we only take the rarity of deeds. This serves as a general indication, with 'Skillful Protection and Mindfulness, etc.' being a separate explanation of it. Protection and mindfulness, and entrusting, are all skillful and convenient deeds. Because of the ability to protect and be mindful, and to entrust, immature Bodhisattvas are matured, and those already mature are further advanced, ultimately attaining perfect enlightenment, inheriting the Buddha's Bodhi, continuously succeeding one another, and the Buddha-seed is unbroken. Therefore, protection and mindfulness, etc., are the Buddha's superior abilities. Subhuti (Shanxian) wants to show that this Sutra spoken by the Buddha can ensure that the Buddha-seed of sentient beings is unbroken, so he specifically cites this merit to praise the Tathagata, that is, by praising the Buddha, to highlight the meaning of the Sutra. Therefore, it is said that the name of this Sutra is the unbroken lineage. Adding protection and covering, embracing and receiving, this is the meaning of protection and mindfulness. Adding protection and guarding, covering and sheltering, embracing and receiving, is the meaning of protection and mindfulness here. Therefore, entrusting and bestowing is the meaning of entrusting. Therefore, entrusting the great to train the small, entrusting the profound to teach the shallow, entrusting and relying, is the meaning of entrusting. The so-called Buddha World-Honored One, having severed all obstacles, the mind returning to its source, is called the Tathagata. Therefore, one can protect and be mindful, and entrust. Although Bodhisattvas, etc., can also embrace and entrust, but now, in terms of the most superior, only the Tathagata can do so. Riding the path of reality, coming to achieve perfect enlightenment, speaking the extremely profound Dharma of all stages, able to universally embrace and entrust, which others cannot do. Therefore, it is said that the Tathagata is skilled in protection and mindfulness, etc., just as a teacher surpasses siblings and friends, etc. Although the Buddha's great compassion universally benefits all beings, but cultivating the two benefits, seeking the three Bodhis, other vehicles cannot do, only the Mahayana can do. Bodhi is the fruit sought by wisdom, and Sattva (Youqing) is the sentient being liberated by compassion. Possessing both wisdom and compassion is called a Bodhisattva. Therefore, one can be superior, and especially embrace and entrust, like the three sons and the three fields, etc. However, Bodhisattvas are large and small, with roots mature and immature, possibly regressing and not regressing.
退。若佛在世。轉法輪時。以菩薩法。而為護念。若入滅時。以菩薩法。及未熟者。付大菩薩。如父在日悉陰諸子。及臨終時而付囑故。菩薩法者。即下所說依等五義。于中別詮菩薩所行。名菩薩法。以是菩薩三種轉道。斷惑證理。生智義故。是故論言。其五義中菩薩法。而建立故等。雖所攝付皆菩薩法。然其行相。各有差別。謂各六種。第一義故。且護念中六種義者。一時。二差別。三高大。四牢固。五普遍。六異相。所言時者。顯菩薩法。是二世勝得。現世安樂。當來利益故。言差別者。顯菩薩法。是超過勝。不同世間二乘法故。言高大者。顯菩薩法。是最上勝。非余護念所能及故。言牢固者。顯護念法。是究竟勝。乃至成佛。非可舍故。言普遍者。顯護念法。是廣大勝。問護念者。誠二利故。言異相者。顯護念法。是清凈勝。異於地處未凈法故。言付囑中六種義者。一入處。二法爾得。三轉教。四不失。五大悲。六尊重。云何入處。為佛以法付囑。根熟與未熟。作入學故。云何法爾得。謂根熟者。得佛付囑。于未熟者。法爾攝故。云何轉教。謂現以法付囑根熟。令其轉教根未熟故。此三如次。即是后三。云何入處。而名不失。謂前根熟。作入處故。不失而化。應時攝引。令根未熟。不失行故。云何法爾得。名為
【現代漢語翻譯】 現代漢語譯本：退。如果佛陀在世時，轉動法輪時，以菩薩法（菩薩所修行的法門）來護念。如果佛陀入滅時，以菩薩法，以及將未成熟的眾生，交付給大菩薩。如同父親在世時，悉心照顧諸子，以及臨終時而付囑一樣。菩薩法，就是下面所說的依據等五種意義。其中特別闡釋菩薩所修行的，名為菩薩法。因為這是菩薩三種轉道，斷除迷惑，證得真理，生起智慧的緣故。所以論中說，這五種意義中，菩薩法得以建立。雖然所攝受和交付的都是菩薩法，但其行相，各有差別。所謂各有六種。第一是義理。且說護念中的六種意義：一時，二差別，三高大，四牢固，五普遍，六異相。所說的『時』，顯示菩薩法，是二世殊勝的獲得，現世安樂，當來利益的緣故。所說的『差別』，顯示菩薩法，是超過殊勝，不同於世間二乘法（聲聞乘和緣覺乘）的緣故。所說的『高大』，顯示菩薩法，是最上殊勝，不是其他護念所能及的緣故。所說的『牢固』，顯示護念法，是究竟殊勝，乃至成佛，不可捨棄的緣故。所說的『普遍』，顯示護念法，是廣大殊勝，護念者，成就二利（自利和利他）的緣故。所說的『異相』，顯示護念法，是清凈殊勝，不同於地處未清凈的法（凡夫的法）的緣故。所說的付囑中的六種意義：一入處，二法爾得，三轉教，四不失，五大悲，六尊重。什麼是入處？是佛陀以法付囑，根器成熟與未成熟的眾生，作為入學的處所。什麼是法爾得？是說根器成熟者，得到佛陀的付囑，對於未成熟者，自然攝受的緣故。什麼是轉教？是說現在以法付囑根器成熟者，令其轉教根器未成熟者的緣故。這三種依次，就是後面的三種。什麼是入處，而名為不失？是說前面的根器成熟者，作為入處的緣故，不失而化，應時攝引，令根器未成熟者，不失行持的緣故。什麼是法爾得，名為
【English Translation】 English version: Furthermore, if the Buddha is in the world, when turning the Dharma wheel, he protects and remembers with the Bodhisattva Dharma (the Dharma practiced by Bodhisattvas). If the Buddha enters Parinirvana, he entrusts the Bodhisattva Dharma, as well as those whose roots are not yet mature, to the great Bodhisattvas. It is like a father who cares for all his children while alive, and entrusts them at the time of his death. The Bodhisattva Dharma is the five meanings such as reliance, which will be discussed below. Among them, what the Bodhisattva practices is specifically explained, and this is called the Bodhisattva Dharma. This is because it is the Bodhisattva's three ways of transformation, cutting off delusion, realizing truth, and generating wisdom. Therefore, the treatise says that among these five meanings, the Bodhisattva Dharma is established. Although what is received and entrusted are all Bodhisattva Dharma, their aspects are different. They are said to have six aspects each. The first is the meaning of principle. Let's talk about the six meanings in protection and remembrance: first, time; second, difference; third, loftiness; fourth, firmness; fifth, universality; and sixth, distinctiveness. The 'time' shows that the Bodhisattva Dharma is a superior attainment in two lifetimes, bringing happiness in this life and benefits in the future. The 'difference' shows that the Bodhisattva Dharma is surpassing and superior, different from the Dharma of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) of the world. The 'loftiness' shows that the Bodhisattva Dharma is the most supreme and superior, not attainable by other protection and remembrance. The 'firmness' shows that the Dharma of protection and remembrance is ultimately superior, and cannot be abandoned even until Buddhahood is attained. The 'universality' shows that the Dharma of protection and remembrance is vast and superior, and the protector and rememberer achieves two benefits (self-benefit and benefiting others). The 'distinctiveness' shows that the Dharma of protection and remembrance is pure and superior, different from the impure Dharma of the earth (the Dharma of ordinary people). The six meanings in entrustment: first, entrance; second, natural attainment; third, transmission; fourth, non-loss; fifth, great compassion; and sixth, respect. What is entrance? It is the Buddha entrusting the Dharma to beings with mature and immature roots, as a place for entering learning. What is natural attainment? It means that those with mature roots receive the Buddha's entrustment, and naturally embrace those who are immature. What is transmission? It means that the Dharma is now entrusted to those with mature roots, so that they can transmit it to those with immature roots. These three in order are the latter three. What is entrance, and why is it called non-loss? It means that the former, those with mature roots, serve as the entrance, and therefore do not lose their transformative influence, attracting and guiding those with immature roots in due time, so that they do not lose their practice. What is natural attainment, and why is it called
大悲。得付囑者。于未熟人。法爾生悲。又由悲故。于未熟人。法爾攝故。云何轉教。而名尊重。謂佛付囑。令其轉教。由尊重佛。及尊重教。于未熟人。能轉教故。由佛最勝護念力故。乃令根熟諸菩薩等。得智惠力。成就佛法。得教化力。成熟眾生。初即大智。后即大悲。得此二身。固於佛行。故佛付囑。名故善巧。由其最勝。付囑力故。令根未熟。諸菩薩等。于已修得大乘行愿。而不退失。于未修得大乘行愿。而能進求。故佛付囑。亦名善巧。故天親論頌此義云。
巧護義應知 加彼身同行 不退得未得 是名善付囑
經。世尊至降伏其心 贊曰。次下第二發起行相。于中有三。初善現發問。次如來印發。三善現敬承。此初也。言行相者。謂即般若。行謂行解。所修行法。相謂體相。所行相狀。即行所住。其所修行。能住修伏般若行相。善現創為啓發。如來重垂印發。由斯廣說。行所住中。所修智惠。名發起行相。即因問而許宣。亦因許而廣說。故問及許。俱發起焉。此文三節。初標所為。善現所問。非自有疑。為善男子善女人故。次彰問本。謂因發心。而為發問。若不發心。不為問故。阿之言無。耨多羅言上。三藐言正。三者言等。菩提云覺。總云無上正等覺。謂顯諸佛三身覺智。起因三乘故
【現代漢語翻譯】 現代漢語譯本：大悲（Mahakaruna，偉大的悲憫）。得到佛陀付囑的人，對於尚未成熟的眾生，自然而然地生起悲憫之心。又因為悲憫的緣故，對於尚未成熟的眾生，自然而然地攝受他們。如何轉教（將佛法傳授給他人），才能稱得上是尊重呢？這是因為佛陀付囑，讓他們去轉教佛法。由於尊重佛陀以及尊重佛法，才能對尚未成熟的眾生進行教化。由於佛陀最殊勝的護念之力，才使得根器成熟的菩薩們，得到智慧之力，成就佛法，得到教化之力，成熟眾生。最初是廣大的智慧，之後是廣大的悲憫。得到這兩種身（智慧身和慈悲身），才能堅定地行持佛陀的行跡。所以佛陀的付囑，被稱為善巧（Upaya，方便法門）。由於這最殊勝的付囑之力，使得根器尚未成熟的菩薩們，對於已經修得的大乘行愿，不會退失，對於尚未修得的大乘行愿，能夠精進追求。所以佛陀的付囑，也稱為善巧。所以天親（Vasubandhu）菩薩的論頌概括了這個意義： 『巧妙守護的意義應當知曉，加上與他們身行相同，對於不退失已得的，得到未得的，這叫做善巧的付囑。』 經文：世尊至降伏其心。贊曰：接下來是第二發起行相（開始修行的狀態）。其中有三個部分。首先是善現（Subhuti，須菩提）發問，其次是如來（Tathagata，佛陀）印可發問，第三是善現恭敬地領受。這是第一個部分。所說的行相，就是指般若（Prajna，智慧）。行是指行解，所修行的法。相是指體相，所行之相狀，也就是行所安住之處。其所修行，能夠安住修伏般若的行相。善現首先啓發，如來再次印可。因此廣泛地宣說。在行所住中，所修的智慧，名為發起行相。也就是因為提問而允許宣說，也因為允許而廣泛宣說。所以提問和允許，都具有發起的意義。這段文字分為三個部分。首先標明所為何事，善現所問，並非自己有疑惑，而是爲了善男子善女人。其次彰顯提問的根本原因，是因為發菩提心（Bodhicitta，覺悟之心），才進行提問。如果不發菩提心，就不會提問。阿（An）的意思是無，耨多羅（uttara）的意思是上，三藐（samyak）的意思是正，三者（sam）的意思是等，菩提（bodhi）的意思是覺。總的來說，無上正等覺，是顯現諸佛的三身覺智，發起三乘（聲聞乘、緣覺乘、菩薩乘）的因。
【English Translation】 English version: Mahakaruna (Great Compassion). Those who receive the Buddha's entrustment naturally generate compassion for beings who are not yet mature. Furthermore, due to compassion, they naturally embrace those who are not yet mature. How can teaching others (transmitting the Dharma to others) be considered respect? It is because the Buddha entrusted them to transmit the Dharma. Due to respecting the Buddha and respecting the Dharma, they can teach those who are not yet mature. Due to the Buddha's most supreme protective power, the Bodhisattvas whose faculties are mature gain the power of wisdom, accomplish the Buddha's Dharma, and gain the power of teaching to mature beings. Initially, it is vast wisdom, and later, it is vast compassion. By obtaining these two bodies (the body of wisdom and the body of compassion), one can firmly follow the Buddha's path. Therefore, the Buddha's entrustment is called Skillful Means (Upaya). Due to this most supreme power of entrustment, the Bodhisattvas whose faculties are not yet mature will not regress from the Mahayana practices and vows they have already cultivated, and they can diligently seek the Mahayana practices and vows they have not yet cultivated. Therefore, the Buddha's entrustment is also called Skillful Means. Therefore, Vasubandhu's treatise summarizes this meaning: 'The meaning of skillful protection should be known, plus being in accordance with their actions, for not regressing from what has been attained, and attaining what has not been attained, this is called skillful entrustment.' Sutra: The World Honored One to subdue their minds. Commentary: Next is the second aspect of initiating practice. There are three parts to it. First, Subhuti asks the question, second, the Tathagata approves the question, and third, Subhuti respectfully receives it. This is the first part. The so-called aspect of practice refers to Prajna (wisdom). Practice refers to the practice and understanding, the Dharma that is practiced. Aspect refers to the essence, the appearance of what is practiced, which is where the practice resides. What is practiced can reside in and subdue the aspect of Prajna practice. Subhuti initiates the inquiry, and the Tathagata approves it again. Therefore, it is extensively explained. Within the dwelling of practice, the wisdom that is cultivated is called the aspect of initiating practice. That is, it is because of the question that permission to explain is granted, and it is because of the permission that it is extensively explained. Therefore, both the question and the permission have the meaning of initiation. This passage is divided into three parts. First, it states the purpose, Subhuti's question is not because he himself has doubts, but for the sake of good men and good women. Second, it highlights the fundamental reason for the question, which is because of generating Bodhicitta (the mind of enlightenment) that the question is asked. If Bodhicitta is not generated, the question would not be asked. An means without, uttara means supreme, samyak means correct, sam means equal, and bodhi means awakening. In summary, Anuttara-samyak-sambodhi (Unsurpassed, Right, and Perfect Enlightenment) reveals the three bodies of wisdom of the Buddhas, initiating the cause of the three vehicles (Sravakayana, Pratyekabuddhayana, and Bodhisattvayana).
。言無上。離二邪障。故謂之正。遍達真俗。故稱為等。成無上覺。二處明之。無上正覺即正體智。無上遍覺。即后得智。諸釋有此開合異故。若人發心。求此菩提。故言發阿耨多羅三藐三菩提心。后正申所問。即應住等。此問意云。善男子等發心。求此最勝菩提。必有所修。及有所斷。安住何行。而成修行。降伏何障。使行清凈。由斯當得所求菩提。修覺所要。故申二問。然修行中。有初后位。初住加行。后正修行。故餘本經。開為三問。謂云何住。云何修行。云何降伏。即發心者。求佛果時。安住何心。修行何行。若有障垢。云何降伏。余經以其初后位。別開住為二。即有三問。此經以其同所修。故合為一住。故唯二問。故此彼本。亦不相違。由此諸論。依三問解。故無著論。釋三問云。彼應住者。謂欲愿也。欲謂希求。愿謂思念。凡欲修行。先住欲愿。希求思念。方修得故。即發心者。欲修行時。云何住于欲願心也。彼應修行者。相應三摩缽帝時也。三摩缽帝。此云等至。即無分別等持真定。由修此定。發生般若。即發心者。正修行時。云何修行此三昧也。云何降伏者。折伏散時也。若有散亂。執著心生。如實覺悟。令不得起。即伏執著散亂之心。令還入定。名降伏心。即發心者。若時散亂執著心生。云何降伏
【現代漢語翻譯】 現代漢語譯本：
這裡所說的『無上』，是遠離二種邪惡障礙的意思，所以稱為『正』。普遍通達真諦和俗諦，所以稱為『等』。成就無上覺悟，從兩個方面來說明：『無上正覺』就是指根本智，『無上遍覺』就是指后得智。各種解釋對此有開合不同的說法。如果有人發心，尋求這種菩提覺悟，所以說『發阿耨多羅三藐三菩提心』（無上正等正覺之心）。後面正式提出所要問的問題，也就是『應如何安住』等等。這個問題的意思是說，善男子等人發心，尋求這種最殊勝的菩提覺悟，必定有所修習，以及有所斷除。安住在什麼行為上，才能成就修行？降伏什麼障礙，才能使修行清凈？因此才能得到所尋求的菩提覺悟。這是修習覺悟所必要的，所以提出這兩個問題。然而在修行中，有初始和後來的階段。最初是安住加行，然後是正式修行。所以其他版本的經書，將此分為三個問題，也就是『云何應住』、『云何修行』、『云何降伏』。也就是發心的人，在尋求佛果的時候，安住于什麼心？修行什麼行為？如果有什麼障礙和污垢，又該如何降伏？其他經書將初始和後來的階段，分別開立『安住』為兩個問題，所以有三個問題。這部經書因為它們都是所修習的內容，所以合併爲『安住』一個問題，所以只有兩個問題。因此這部經書和其他版本的經書，也不互相違背。因此各種論典，依據三個問題來解釋。所以無著論解釋這三個問題說：『彼應住者』，是指欲愿。欲是指希望，愿是指思念。凡是想要修行，先要安住于欲愿，希望和思念，才能修習得到。也就是發心的人，想要修行的時候，應該如何安住于欲願心呢？『彼應修行者』，是指相應的三摩缽地（等至）的時候。三摩缽地，這裡翻譯為『等至』，也就是沒有分別的等持真定。通過修習這種禪定，發生般若智慧。也就是發心的人，在正式修行的時候，應該如何修行這種三昧呢？『云何降伏者』，是指折伏散亂的時候。如果有了散亂，執著心生起，如實地覺悟，讓它不能生起。也就是降伏執著散亂的心，讓它迴歸禪定，名為降伏心。也就是發心的人，如果散亂執著心生起的時候，應該如何降伏呢？ English version:
Here, 'unsurpassed' means being free from the two evil obstacles, hence it is called 'right'. Universally understanding both the true and the conventional, hence it is called 'equal'. Achieving unsurpassed enlightenment is explained from two aspects: 'Unsurpassed Right Enlightenment' refers to the fundamental wisdom, and 'Unsurpassed Universal Enlightenment' refers to the subsequent wisdom. Various interpretations have different ways of combining or separating these. If someone aspires to seek this Bodhi enlightenment, hence it is said 'arise the Anuttara-samyak-sambodhi-citta' (the mind of unsurpassed, right, and universal enlightenment). The question to be asked is formally presented later, which is 'how should one abide' and so on. The meaning of this question is that good men and others aspire to seek this most excellent Bodhi enlightenment, they must have something to cultivate and something to eliminate. In what practice should they abide to accomplish cultivation? What obstacles should they subdue to purify their practice? Only then can they attain the Bodhi enlightenment they seek. This is necessary for cultivating enlightenment, hence these two questions are raised. However, in practice, there are initial and later stages. Initially, one abides in preparatory practices, and then one formally practices. Therefore, other versions of the sutra divide this into three questions, which are 'How should one abide?', 'How should one practice?', and 'How should one subdue?'. That is, when a person who has generated the Bodhicitta seeks the fruit of Buddhahood, what mind should they abide in? What practice should they cultivate? If there are any obstacles and defilements, how should they subdue them? Other sutras separate the initial and later stages, dividing 'abiding' into two questions, so there are three questions. This sutra combines them into one question of 'abiding' because they are all practices to be cultivated, so there are only two questions. Therefore, this sutra and other versions of the sutra do not contradict each other. Therefore, various treatises explain based on three questions. Therefore, the Asanga's Yogācārabhūmi-śāstra explains these three questions by saying: 'Those who should abide' refers to desire and aspiration. Desire refers to hope, and aspiration refers to thought. Whoever wants to practice must first abide in desire and aspiration, hope and thought, in order to cultivate and attain. That is, when a person who has generated the Bodhicitta wants to practice, how should they abide in the mind of desire and aspiration? 'Those who should practice' refers to the time of corresponding Samāpatti (attainment). Samāpatti is translated here as 'attainment', which is the true Samadhi (concentration) of non-discrimination. By cultivating this Samadhi, Prajna (wisdom) arises. That is, when a person who has generated the Bodhicitta is formally practicing, how should they practice this Samadhi? 'How to subdue' refers to subduing distraction. If there is distraction and attachment arises, one should realize it as it is and prevent it from arising. That is, subduing the mind of attachment and distraction and allowing it to return to Samadhi is called subduing the mind. That is, when a person who has generated the Bodhicitta has distraction and attachment arises, how should they subdue it?
【English Translation】 Modern Chinese translation:
Here, 'unsurpassed' means being free from the two evil obstacles, hence it is called 'right'. Universally understanding both the true and the conventional, hence it is called 'equal'. Achieving unsurpassed enlightenment is explained from two aspects: 'Unsurpassed Right Enlightenment' refers to the fundamental wisdom, and 'Unsurpassed Universal Enlightenment' refers to the subsequent wisdom. Various interpretations have different ways of combining or separating these. If someone aspires to seek this Bodhi enlightenment, hence it is said 'arise the Anuttara-samyak-sambodhi-citta' (the mind of unsurpassed, right, and universal enlightenment). The question to be asked is formally presented later, which is 'how should one abide' and so on. The meaning of this question is that good men and others aspire to seek this most excellent Bodhi enlightenment, they must have something to cultivate and something to eliminate. In what practice should they abide to accomplish cultivation? What obstacles should they subdue to purify their practice? Only then can they attain the Bodhi enlightenment they seek. This is necessary for cultivating enlightenment, hence these two questions are raised. However, in practice, there are initial and later stages. Initially, one abides in preparatory practices, and then one formally practices. Therefore, other versions of the sutra divide this into three questions, which are 'How should one abide?', 'How should one practice?', and 'How should one subdue?'. That is, when a person who has generated the Bodhicitta seeks the fruit of Buddhahood, what mind should they abide in? What practice should they cultivate? If there are any obstacles and defilements, how should they subdue them? Other sutras separate the initial and later stages, dividing 'abiding' into two questions, so there are three questions. This sutra combines them into one question of 'abiding' because they are all practices to be cultivated, so there are only two questions. Therefore, this sutra and other versions of the sutra do not contradict each other. Therefore, various treatises explain based on three questions. Therefore, the Asanga's Yogācārabhūmi-śāstra explains these three questions by saying: 'Those who should abide' refers to desire and aspiration. Desire refers to hope, and aspiration refers to thought. Whoever wants to practice must first abide in desire and aspiration, hope and thought, in order to cultivate and attain. That is, when a person who has generated the Bodhicitta wants to practice, how should they abide in the mind of desire and aspiration? 'Those who should practice' refers to the time of corresponding Samāpatti (attainment). Samāpatti is translated here as 'attainment', which is the true Samadhi (concentration) of non-discrimination. By cultivating this Samadhi, Prajna (wisdom) arises. That is, when a person who has generated the Bodhicitta is formally practicing, how should they practice this Samadhi? 'How to subdue' refers to subduing distraction. If there is distraction and attachment arises, one should realize it as it is and prevent it from arising. That is, subduing the mind of attachment and distraction and allowing it to return to Samadhi is called subduing the mind. That is, when a person who has generated the Bodhicitta has distraction and attachment arises, how should they subdue it?
。即由三問。顯發三道。初成攝道。攝取眾生。誠加行持。成攝生戒。攝取化身。恩德因故。次成熟道。修成佛法大圓滿持。成善法戒。及成報身。智德因故。后不失道。折伏煩惱。不起諸通。使行清凈。為律儀戒。成其法身。斷德因故。修學所要。不過此三。故為三問不增不減。其功德施論。所釋三問意。乃令經意問答乖違。既非應理。此中不敘。問般若深宗。正被菩薩。何故大人緘默。而小聖問耶。由此論云。何故上座須菩提問耶。答。般若以無相為宗。善現以解空成德。現冥至理。可以對揚將欲引攝聲聞。及以進持菩薩。由斯善現而發問焉。如眾成就所說之相。是故論云。有六因緣。若二乘者。于大乘中。恐自無分。懷猶豫故者。便得斷疑向大乘故。初心菩薩。樂著福德。于無相教。心未成熟。聞多福德。起信解故。雖得已定信心得成熟。然於二執。未入二空。便勵其心。住真理故。雖得勝理。能不自輕。而樂住寂。便能受持。有勝福資。不退轉故。雖已進修。順佛攝受。然未真證。尚取相者。便能證悟。極慶慰故。雖能證悟。樂觀法流。弘教利生。未能發起。便於現當。能久傳故。然此六因。或略為四。合第六因入前五中。即是前五所學法故。合第二三。同名攝受。信解甚深。皆稱理故。是故論言。疑者令見
樂福。已熟而攝受故。得不輕賤者。令精勤心故。已凈心者。令歡喜故。
經。佛言善哉至囑諸菩薩 贊曰。次下如來印發。于中有三。初明證印。次敕聽許宣。后正發起。此初也。重言善哉。智度論云。此顯佛喜之極甚也。善現所陳有其二意。一所贊稱德。護念付囑。稱佛德故。既因嘆佛。兼顯經宗。種姓不斷。意趣玄遠實為善哉二所問稱根位。修降伏攝諸行盡。稱大根姓所應。希學發起行行之相狀。故亦為善哉。由所贊問。稱德稱根。深善其辭。故重贊印。印述等文。文易可解。
經。汝今諦聽當爲汝說 贊曰。此敕聽許宣也。汝今諦聽。即是敕聽。當爲汝說。即是許宣。諦謂審諦。顯離三失。謂即散亂輕慢顛倒。如次猶如覆漏穢器。而即能生三種功德。謂聞思修。勝三慧也。由此方堪聽受正法。故智度論所說偈云。聽者端示如飢渴一心。入于語義中。聞法踴躍心悲喜。如是之人可為說。故先敕聽。方復許宣。
經。善男子至降伏其心 贊曰。此正發起也。言如是者。指陳控引。我當爲汝。委細宣說。如是注心。修行降伏。既為控引行所住文故。說此文為正發起。
經。唯然世尊愿樂欲聞 贊曰。此善現敬承也。唯然者。敬諾之辭。愿樂者。喜承之意。既蒙敕聽。未可安然。況復許宣。
【現代漢語翻譯】 現代漢語譯本：樂福（Lofu，指喜愛和幸福）。因為已經成熟而被攝受的緣故。對於那些不被輕視的人，使他們更加精進。對於那些已經清凈了心的人，使他們更加歡喜。
經文：佛說：『善哉，善哉！』乃至囑託諸菩薩。 讚語：接下來是如來印可和闡發，其中有三個部分。首先是明確的印可，其次是敕令聽聞並允許宣說，最後是正式的發起。這是第一部分。重複說『善哉』，智度論中說，這顯示了佛極大的歡喜。善現（Subhuti）所陳述的有兩層含義：一是所讚揚的功德，護念和付囑，讚揚佛的功德的緣故，既因為讚歎佛，也兼顧顯明經的宗旨，種姓不斷絕，意趣玄妙深遠，實在是『善哉』；二是所問的根基和地位，修習降伏和攝受各種行為，稱讚大根姓所應當做的，希望學習和發起種種行為的狀態，所以也說是『善哉』。因為所讚揚和詢問的，稱讚功德和根基，深刻而美好，所以重複讚揚印可。印可陳述等等文字，文句容易理解。
經文：『你現在仔細聽，我將為你解說。』 讚語：這是敕令聽聞並允許宣說。『你現在仔細聽』，就是敕令聽聞。『我將為你解說』，就是允許宣說。『諦』是審諦，顯示遠離三種過失，即散亂、輕慢和顛倒。這三種過失就像覆蓋的器皿、泄漏的器皿和污穢的器皿一樣。而能夠產生三種功德，即聞、思、修，勝過三種智慧。因此才能夠聽受正法。所以智度論中所說的偈頌說：『聽法的人應當端正專注，如飢似渴，一心一意地進入語義之中。聽聞佛法，踴躍歡喜，心懷悲憫。這樣的人才可以為他說法。』所以先敕令聽聞，然後才允許宣說。
經文：『善男子，像這樣安住其心，像這樣降伏其心。』 讚語：這是正式發起。『如是』指的是陳述、控制和引導。『我將為你』，詳細地宣說。『像這樣安住其心，修行降伏』，既然是爲了控制和引導行為安住的文字，所以說這段文字是正式發起。
經文：『是的，世尊，我願意聽聞。』 讚語：這是善現（Subhuti）恭敬地領受。『唯然』是恭敬應諾的言辭。『愿樂』是歡喜領受的意思。既然蒙受敕令聽聞，就不可安然，更何況是允許宣說。
【English Translation】 English version: Lofu (meaning love and happiness). Because it is already mature and thus embraced. For those who are not despised, it encourages them to be more diligent. For those who have purified their minds, it brings them more joy.
Sutra: The Buddha said, 'Excellent, excellent!' and entrusted the Bodhisattvas. Commentary: Next is the Tathagata's (another name for Buddha) endorsement and exposition, which has three parts. First, a clear endorsement; second, an order to listen and permission to expound; and third, the formal initiation. This is the first part. Repeating 'Excellent' shows the Buddha's extreme joy, according to the Treatise on the Great Perfection of Wisdom (Mahaprajnaparamita-sastra). Subhuti's presentation has two meanings: first, the praised merits, protection, and entrustment, praising the Buddha's merits; because of praising the Buddha, it also reveals the sutra's purpose, the lineage is unbroken, and the meaning is profound and far-reaching, truly 'Excellent'; second, the asked foundation and position, cultivating subjugation and embracing various practices, praising what a great lineage should do, hoping to learn and initiate the state of various practices, so it is also said to be 'Excellent'. Because of what is praised and asked, praising merits and foundation, deeply and beautifully, so it is repeatedly praised and endorsed. The endorsement and statement texts are easy to understand.
Sutra: 'Now listen carefully, and I will explain it to you.' Commentary: This is the order to listen and permission to expound. 'Now listen carefully' is the order to listen. 'I will explain it to you' is the permission to expound. 'Attentively' means carefully, showing the avoidance of three faults, namely, distraction, contempt, and inversion. These three faults are like covered vessels, leaking vessels, and defiled vessels. And they can generate three merits, namely, hearing, thinking, and cultivating, surpassing the three wisdoms. Therefore, one can receive the Dharma (teachings). So the verse in the Treatise on the Great Perfection of Wisdom says: 'The listener should be upright and focused, like hunger and thirst, wholeheartedly entering the meaning of the words. Hearing the Dharma, leaping with joy, with a compassionate heart. Such a person can be spoken to.' So first order to listen, then allow to expound.
Sutra: 'Good man, thus should he dwell his mind, thus should he subdue his mind.' Commentary: This is the formal initiation. 'Thus' refers to stating, controlling, and guiding. 'I will for you' explain in detail. 'Thus dwell his mind, cultivate subjugation', since it is for controlling and guiding the words of dwelling of behavior, so this passage is said to be the formal initiation.
Sutra: 'Yes, World Honored One, I am willing to hear.' Commentary: This is Subhuti respectfully receiving. 'Yes' is a respectful affirmative word. 'Willing' is the meaning of joyfully receiving. Since one has received the order to listen, one cannot be at ease, let alone be allowed to expound.
寧得緘默。故申唯諾承。奉尊言故。十地論樂法偈云。如渴思冷水。如饑思美食。如病思良藥。如眾蜂依蜜。我等亦如是。愿聞甘露法。善現亦爾。言愿樂等。
經。佛告須菩提至降伏其心 贊曰。次下第三行所住處。是前所發住心。修行降伏三種。別修行相云總所依。道理處所。名行所住處。謂依此中歷行別明。廣分十八所應住法。文義相攝。勒為八種。以行就位。略束為三。言十八者。一發心。如經佛告須菩提。至即非菩提至即非菩薩。二波羅相應行。如經複次須菩提。至如所教住。三欲得色身。如經須菩提于意云何。至即非菩薩見如來。四欲得法身。曲分為三。初言說法身。如經須菩提白佛言世尊。至何況非法。次智相法身。如經須菩提于意云何。至而有差別。後福相法身。如經須菩提于意云何。至即非佛法五修德勝中無慢。如經須菩提須陀桓。至阿蘭那行。六不離佛出時。如經佛告須菩提。至無所得。七愿凈佛土。如經須菩提于意云何。至而生其心。八成熟眾生。如經須菩提譬如。至是名大身。九遠離隨順外道論散亂。如經須菩提如恒河中。至如來無所說。十色及眾生身摶取中觀破相應行。如經須菩提于意云何。至是名世界。十一供養給侍如來。如經須菩提可以三十二相。至是名三十二相。十二遠離利
【現代漢語翻譯】 現代漢語譯本：寧願保持沉默。所以再次唯唯諾諾地承諾。因為要遵從您的教誨。正如《十地論·樂法偈》所說：『如同口渴的人渴望冷水，如同飢餓的人渴望美食，如同生病的人渴望良藥，如同眾蜂依戀蜂蜜，我們也是這樣，渴望聽聞甘露之法。』善現（Subhuti，須菩提）也是如此，表達了願望和喜悅等心情。
經文：佛告須菩提……至……降伏其心。贊曰：接下來第三行所說的『住處』，是前面所說的『住心』。修行和降伏有三種。分別說明修行的相狀，總的依據和道理處所，稱為『行所住處』。意思是依據這個處所，歷經修行，分別明白。廣泛地分為十八種應該安住的法。經文的意義相互包含，概括為八種。以行為來安立果位，簡略地歸納為三種。所說的十八種是：一、發心。如經文所說：『佛告須菩提……至……即非菩提……至……即非菩薩。』二、與波羅蜜（Paramita，到彼岸）相應的修行。如經文所說：『複次須菩提……至……如所教住。』三、希望獲得色身。如經文所說：『須菩提，于意云何……至……即非菩薩見如來。』四、希望獲得法身。又細分為三種。首先是說法身。如經文所說：『須菩提白佛言：世尊……至……何況非法。』其次是智相法身。如經文所說：『須菩提，于意云何……至……而有差別。』最後是福相法身。如經文所說：『須菩提，于意云何……至……即非佛法。』五、在修德殊勝中沒有傲慢。如經文所說：『須菩提，須陀洹（Srotapanna，入流果）……至……阿蘭那行（Aranya，遠離處）。』六、不離開佛出世的時候。如經文所說：『佛告須菩提……至……無所得。』七、願望清凈佛土。如經文所說：『須菩提，于意云何……至……而生其心。』八、成熟眾生。如經文所說：『須菩提，譬如……至……是名大身。』九、遠離隨順外道論的散亂。如經文所說：『須菩提，如恒河中……至……如來無所說。』十、在色和眾生身中，以中觀破除相應的修行。如經文所說：『須菩提，于意云何……至……是名世界。』十一、供養給侍如來。如經文所說：『須菩提，可以三十二相……至……是名三十二相。』十二、遠離利益
【English Translation】 English version: It is better to remain silent. Therefore, I respectfully and obediently promise again, because I must follow your teachings. As stated in the 'Gatha of Delight in the Dharma' in the Ten Stages Sutra (Dasabhumika Sutra): 'Like a thirsty person longing for cold water, like a hungry person longing for delicious food, like a sick person longing for good medicine, like a swarm of bees clinging to honey, we are also like this, longing to hear the nectar of the Dharma.' Subhuti (善現) is also like this, expressing his wishes and joy.
Sutra: The Buddha told Subhuti...to...subdue the mind. Commentary: The 'abiding place' mentioned in the third line below is the 'abiding mind' mentioned earlier. There are three aspects of practice and subduing. The aspects of practice are explained separately, and the general basis and the place of reason are called 'the place where practice abides'. It means that based on this place, one goes through practice and understands separately. It is broadly divided into eighteen dharmas that should be abided in. The meanings of the scriptures are mutually inclusive and summarized into eight types. Establishing the position based on the practice is briefly summarized into three types. The eighteen types mentioned are: First, the aspiration for enlightenment. As the sutra says: 'The Buddha told Subhuti...to...is not Bodhi...to...is not a Bodhisattva.' Second, practice corresponding to Paramita (波羅蜜, to the other shore). As the sutra says: 'Furthermore, Subhuti...to...abide as taught.' Third, the desire to obtain a physical body. As the sutra says: 'Subhuti, what do you think...to...is not a Bodhisattva seeing the Tathagata.' Fourth, the desire to obtain the Dharmakaya (法身, Dharma body). It is further divided into three types. First is the Dharmakaya of teaching the Dharma. As the sutra says: 'Subhuti said to the Buddha: World Honored One...to...let alone what is not Dharma.' Second is the Dharmakaya of wisdom and characteristics. As the sutra says: 'Subhuti, what do you think...to...and there are differences.' The last is the Dharmakaya of blessed characteristics. As the sutra says: 'Subhuti, what do you think...to...is not the Buddha Dharma.' Fifth, there is no arrogance in the excellence of cultivating virtue. As the sutra says: 'Subhuti, a Srotapanna (須陀洹, stream-enterer)...to...Aranya practice (阿蘭那行, secluded place).' Sixth, not leaving the time when the Buddha appears in the world. As the sutra says: 'The Buddha told Subhuti...to...nothing is obtained.' Seventh, the aspiration to purify the Buddha land. As the sutra says: 'Subhuti, what do you think...to...and give rise to that mind.' Eighth, maturing sentient beings. As the sutra says: 'Subhuti, for example...to...is called a great body.' Ninth, staying away from the confusion of following externalist theories. As the sutra says: 'Subhuti, like the Ganges River...to...the Tathagata has nothing to say.' Tenth, in the body of form and sentient beings, using the Middle Way to eliminate corresponding practices. As the sutra says: 'Subhuti, what do you think...to...is called the world.' Eleventh, making offerings and serving the Tathagata. As the sutra says: 'Subhuti, can the Tathagata be seen by the thirty-two characteristics...to...is called the thirty-two characteristics.' Twelfth, staying away from benefits.
養及疲乏熱惱故。不起精進及退失。如經須菩提若善男子。至是名第一波羅蜜。十三忍苦。如經須菩提忍辱波羅蜜。至見種種色。十四離寂靜味。如經須菩提當來之世。至執果亦不可思議。十五于證道時離喜動。如經爾時須菩提。至三菩提者。十六求教授。如經須菩提于意云何。至是名一切佛法。十七證道。如經須菩提譬如人身長大。至無眾生無壽者。十八上求佛地。已下文是。于中分為六種具足。一國土凈。如經須菩提若菩薩作是言。至說名真實菩薩。二無上見智凈。如經須菩提于意云何。至如來說得福多。三隨形好身。如經須菩提佛可以具足色身見不。至是名具足色身。四相者如經須菩提如來可以具足諸相見不。至是名諸相具足。五語語具足。如經須菩提汝勿謂如來。至是名說法。六種心具足。已下文是。于中復開有六種心。一念處。經闕此文。餘本即有。謂彼非眾生非不眾生等。至下當知。二正覺。如經須菩提白佛言。至名善法。三施設大利法。如經須菩提若三千大千。至即非凡夫。四攝取法身。如經須菩提于意云何。至不可以具足相故得阿耨菩提。五不住生死涅槃。如經須菩提汝若作是念。至說不受福德。六行住凈已下文是。于中顯有三行住凈。一威儀。如經須菩提若有人。至故名如來。二破名色身自在。如
【現代漢語翻譯】 現代漢語譯本：滋養以及消除疲乏、熱惱的緣故，不生起精進心以及退失。如經文所說：『須菩提，如果善男子，乃至名為第一波羅蜜。』 十三、忍受痛苦。如經文所說：『須菩提，忍辱波羅蜜，乃至見到種種色。』 十四、遠離寂靜的滋味。如經文所說：『須菩提，當來之世，乃至執著果位也是不可思議的。』 十五、在證道時遠離喜悅和激動。如經文所說：『爾時須菩提，乃至三菩提者。』 十六、尋求教授。如經文所說：『須菩提，于意云何？乃至是名一切佛法。』 十七、證道。如經文所說：『須菩提，譬如人身長大，乃至無眾生無壽者。』 十八、向上尋求佛地。以下經文就是。其中分為六種具足： 一、國土清凈。如經文所說：『須菩提，若菩薩作是言，乃至說名真實菩薩。』 二、無上見智清凈。如經文所說：『須菩提，于意云何？乃至如來說得福多。』 三、隨順形貌美好之身。如經文所說：『須菩提，佛可以具足色身見不？乃至是名具足色身。』 四、相好。如經文所說：『須菩提，如來可以具足諸相見不？乃至是名諸相具足。』 五、言語具足。如經文所說：『須菩提，汝勿謂如來，乃至是名說法。』 六、種種心具足。以下經文就是。其中又開出六種心： 一、念處。經文缺少這段。其他版本有。說的是『彼非眾生非不眾生』等，乃至下文當知。 二、正覺。如經文所說：『須菩提白佛言，乃至名善法。』 三、施設大利益之法。如經文所說：『須菩提，若三千大千，乃至即非凡夫。』 四、攝取法身。如經文所說：『須菩提，于意云何？乃至不可以具足相故得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』 五、不住生死涅槃。如經文所說：『須菩提，汝若作是念，乃至說不受福德。』 六、行住清凈。以下經文就是。其中顯示有三種行住清凈： 一、威儀。如經文所說：『須菩提，若有人，乃至故名如來（Tathagata，如來）。』 二、破除名色身自在。如...
【English Translation】 English version: Because of nourishing and eliminating fatigue, heat, and vexation, not arising diligence and losing it. As the sutra says: 'Subhuti (須菩提), if a good man, even to be named the first Paramita (波羅蜜, perfection).' Thirteen, enduring suffering. As the sutra says: 'Subhuti (須菩提), the Paramita (波羅蜜, perfection) of patience, even to seeing various forms.' Fourteen, being apart from the taste of tranquility. As the sutra says: 'Subhuti (須菩提), in the future world, even clinging to the fruit is inconceivable.' Fifteen, being apart from joy and excitement when attaining the Way. As the sutra says: 'At that time, Subhuti (須菩提), even to the Three Bodhis (三菩提, three types of enlightenment).' Sixteen, seeking instruction. As the sutra says: 'Subhuti (須菩提), what do you think? Even to be named all Buddha-dharma (佛法, Buddha's teachings).' Seventeen, attaining the Way. As the sutra says: 'Subhuti (須菩提), for example, a person's body grows tall, even to no sentient beings and no lifespan.' Eighteen, seeking the Buddha-ground upwards. The following text is about this. Among them, it is divided into six kinds of completeness: One, the purity of the Buddha-land. As the sutra says: 'Subhuti (須菩提), if a Bodhisattva (菩薩, enlightened being) says this, even to be named a true Bodhisattva (菩薩, enlightened being).' Two, the purity of unsurpassed vision and wisdom. As the sutra says: 'Subhuti (須菩提), what do you think? Even to the Tathagata (如來, thus-gone one) obtains much merit.' Three, a body that accords with beautiful forms. As the sutra says: 'Subhuti (須菩提), can the Buddha be seen by the complete physical body? Even to be named the complete physical body.' Four, characteristics. As the sutra says: 'Subhuti (須菩提), can the Tathagata (如來, thus-gone one) be seen by the complete characteristics? Even to be named the complete characteristics.' Five, complete speech. As the sutra says: 'Subhuti (須菩提), do not say that the Tathagata (如來, thus-gone one), even to be named teaching the Dharma (說法, teaching the Dharma).' Six, complete various minds. The following text is about this. Among them, six kinds of minds are further opened: One, mindfulness. This passage is missing in the sutra. Other versions have it. It says 'They are not sentient beings nor not sentient beings,' etc., even to the following text should be known. Two, Right Enlightenment. As the sutra says: 'Subhuti (須菩提) said to the Buddha, even to be named good Dharma (善法, good Dharma).' Three, establishing the Dharma (法, Dharma) of great benefit. As the sutra says: 'Subhuti (須菩提), if three thousand great thousands, even to not being an ordinary person.' Four, gathering the Dharma-body (法身, Dharma-body). As the sutra says: 'Subhuti (須菩提), what do you think? Even to not being able to attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete enlightenment) because of complete characteristics.' Five, not dwelling in Samsara (生死, birth and death) and Nirvana (涅槃, liberation). As the sutra says: 'Subhuti (須菩提), if you think this, even to saying not receiving merit.' Six, pure conduct and dwelling. The following text is about this. Among them, there are three kinds of pure conduct and dwelling: One, dignified behavior. As the sutra says: 'Subhuti (須菩提), if someone, even to be named Tathagata (如來, thus-gone one).' Two, breaking free from the self-mastery of name and form...
經須菩提若有善男子。至是名法相。三不染。已下文是。于中顯有二種不染。一說法。如經須菩提若有人。至如如不動。二流轉。如經何以故。至應作如是觀。文義相攝。勒為八者。一攝住處。即前發心。於此文中。攝取菩提心。攝取眾生故。二波羅蜜凈。即前波羅蜜相應行。由無相智。與行相應。得清凈故。三欲住處。合前三四色身法身。皆是所求佛果身故。四離障礙。合前十二。總為一住。始從第五修道得勝。乃至十六求教授。文皆能離彼所除障故。五凈心。即前證道。由證道時凈心故。六究竟。即前上求。是所上求究竟果故。第七廣大。第八甚深。是前十八住處通義。皆有廣大甚深行故。以行就位。束為三者。一信行地。即十八中。前十六住。皆是地前所依行故。二凈心地。即第十七證道住處。是無滿心所依位故。三如來地。即第十八上求佛地。求如來果所依地故。雖以廣略三種料經。然今且依三地料判。依位起行。寬攝狹故。行所住總分三地。信行地中。分之為四。即八住中。前四住處。以信行地三十心中。皆有發心修行求果。離障四行。無不起故。若依無著。十八住處。住處文中。皆答三問。若依天親。別以三文。單答三問。余皆斷疑。經文是一而論異者。一會之中。根有利鈍。樂有廣略。行有定散。障有
【現代漢語翻譯】 現代漢語譯本： 經文說，須菩提，如果有善男子，到達這個名為法相的境界（一切事物真實樣貌的境界）。以下經文是關於『三不染』的闡述。其中顯示了兩種不染：一是說法的不染，如經文所說，須菩提，如果有人，直至如如不動（指說法者內心不為所動，不執著于言辭）；二是流轉的不染，如經文所說，何以故，直至應作如是觀（指不執著于輪迴，以智慧觀照）。 文義相互包含，可以歸納為八個方面：一是攝住處，即前文的發心（發起菩提心）。在此文中，攝取菩提心（覺悟之心），攝取眾生（利益眾生）的願望。二是波羅蜜凈（圓滿到彼岸的清凈），即前文的波羅蜜相應行（與六度萬行相應的修行）。由於無相智（不執著于外相的智慧），與修行相應，才能得到清凈。三是欲住處，包括前文的三身（化身、報身、法身）、四身（自性身、受用身、變化身、平等身），都是所求的佛果身（最終要證得的佛的果位）。四是離障礙，包括前文的十二種障礙，總歸為一種障礙。從第五修道得勝（通過修行戰勝煩惱）開始，直至第十六求教授（尋求教導），這些經文都能去除那些需要去除的障礙。 五是凈心，即前文的證道（證悟真理）。因為證道之時，內心清凈。六是究竟，即前文的上求（向上追求），是所要追求的究竟果位（最終的佛果）。第七是廣大，第八是甚深，這是前文十八住處（十八種修行境界）的共同特點，都具有廣大甚深的修行。以修行所處的階段來劃分，可以歸納為三個階段：一是信行地，即十八住處中的前十六住，都是地前（菩薩十地之前）所依的修行。二是凈心地，即第十七證道住處，是無滿心（沒有自滿之心）所依的階段。三是如來地，即第十八上求佛地，是求如來果（佛的果位）所依的階段。 雖然可以用廣、略三種方式來理解經文，但現在暫且依據三地來判斷。依據修行階段來發起修行，能夠寬泛地包含狹隘的理解。修行所處的階段總共分為三地。在信行地中，又可以分為四個階段，即八住中的前四住處。因為在信行地的三十心中，都包含發心、修行、求果、離障這四種修行，沒有哪一種是不包含的。如果依據無著菩薩的觀點，十八住處，每個住處都回答了三個問題。如果依據天親菩薩的觀點，則分別用三段經文，單獨回答三個問題，其餘經文都是爲了斷除疑惑。經文相同，但論述不同，是因為在一次法會中，聽眾的根器有利鈍之分，喜好有廣略之分，修行有定散之分，障礙有...
【English Translation】 English version: The sutra says, 'Subhuti, if there is a virtuous man who reaches this state called the 'Dharma-character' (the true nature of all things). The following text is about the 'Three Non-attachments.' It reveals two kinds of non-attachment: first, the non-attachment of teaching, as the sutra says, 'Subhuti, if someone,' until 'unmoved as Thus Come One' (referring to the speaker's mind being unmoved, not attached to words); second, the non-attachment of transmigration, as the sutra says, 'Why is that?' until 'should contemplate in this way' (referring to not being attached to reincarnation, but contemplating with wisdom). The meaning of the text is interconnected and can be summarized into eight aspects: first, 'gathering and dwelling,' which is the previous 'arising of the mind' (generating Bodhicitta). In this text, it gathers the aspiration for Bodhicitta (the mind of enlightenment) and the aspiration to gather sentient beings (benefiting sentient beings). Second, 'Paramita purity' (the perfection of reaching the other shore), which is the previous 'Paramita-corresponding practice' (practice corresponding to the Six Perfections). Because of non-attachment wisdom (wisdom that does not cling to external appearances), corresponding with practice, one can attain purity. Third, 'desire to dwell,' including the previous Three Bodies (Nirmanakaya, Sambhogakaya, Dharmakaya) and Four Bodies (Svabhavikakaya, Sambhogakaya, Nirmanakaya, Samatā-jñānakāya), all of which are the Buddha-fruit body sought (the Buddha's state to be attained). Fourth, 'separation from obstacles,' including the previous twelve obstacles, all summarized as one obstacle. Starting from the fifth, 'victorious in cultivation' (overcoming afflictions through practice), until the sixteenth, 'seeking instruction' (seeking teachings), these texts can remove those obstacles that need to be removed. Fifth, 'pure mind,' which is the previous 'realization of the path' (enlightenment to the truth). Because at the time of realizing the path, the mind is pure. Sixth, 'ultimate,' which is the previous 'seeking upwards' (seeking upwards), is the ultimate fruit to be sought (the final Buddha-fruit). Seventh is 'vast,' and eighth is 'profound,' which are the common characteristics of the previous eighteen abodes (eighteen states of practice), all having vast and profound practice. Dividing by the stage of practice, it can be summarized into three stages: first, 'faith-practice ground,' which is the first sixteen abodes of the eighteen abodes, all of which are the practice relied upon before the ground (before the ten Bhumis of a Bodhisattva). Second, 'pure-mind ground,' which is the seventeenth 'realization of the path' abode, is the stage relied upon by the 'no-fullness mind' (a mind without self-satisfaction). Third, 'Tathagata ground,' which is the eighteenth 'seeking the Buddha ground,' is the ground relied upon for seeking the Tathagata-fruit (the Buddha's state). Although the sutra can be understood in three ways, broad, concise, and medium, for now, let's judge based on the three grounds. Initiating practice based on the stage of practice can broadly include narrow understandings. The stages where practice dwells are divided into three grounds. Within the faith-practice ground, it can be further divided into four stages, which are the first four abodes of the eight abodes. Because in the thirty minds of the faith-practice ground, all include the four practices of generating the mind, practicing, seeking the fruit, and separating from obstacles, none are without them. If based on the view of Asanga, the eighteen abodes, each abode answers three questions. If based on the view of Vasubandhu, then three passages of scripture are used separately to answer three questions, and the remaining scriptures are all for dispelling doubts. The scriptures are the same, but the discussions are different because in one Dharma assembly, the faculties of the listeners are sharp or dull, the preferences are broad or concise, the practices are fixed or scattered, and the obstacles are...
執疑。是故聖教。云有單重。義有橫豎。理有隱顯。治有破遣。由斯二論。各據一明。具顯深宗。不相乖背。無著第一發心住處。即是天親答住問。文顯以四心而明所住。一廣大利益心。謂能遍緣一切眾生。而起悲心。思拔其苦。由無所簡。名平等恩。二第一利益心。謂起慈心。恩與其樂。令得涅槃第一樂果。由唯與此。名不施恩。三常利益心。離眾生相。不取度相。而常喜慶一切眾生。由心無著。名善意恩。四不顛倒利益心。不見我人壽者等。相無心住相平等舍相。由無妄取。名真實恩。正是菩薩所應住處故。明四心而答住問。若依無著。此及諸住。皆顯三義。而答三義。言三義者。一七義句。二八住處。三即五義。七義句者。文如前列。前六正所明宗。第七釋經名字。此一義句題中已顯。就前六中。初三別配經文。其義句相。已隨文釋。后三住處。通義諸住。皆有能治能證所依地故。就后三中。對治顯行相為能治。不失顯行相為能證。正是諸住所應住修降伏之法地。是此二法之別位。而無別體。不離此故。對治有二。一邪行。二共見正行。若生起心。我能如是行。如是行。是名為邪行。菩薩雖行。不生心故。若謂對治。此邪行故。雖行諸行。不作行相。此即名為邪行對治。雖名正行。仍猶二見。謂能如是不住行。
【現代漢語翻譯】 現代漢語譯本： 消除疑惑。因此聖教經典說有單重之義，義理有橫豎之分，真理有隱顯之別，修行有破除和捨棄。由此《瑜伽師地論》和《攝大乘論》兩部論典，各自依據一個方面進行闡明，共同彰顯佛法的深刻宗旨，並不互相違背。 無著菩薩所說的第一發心住處，就是世親菩薩在《攝大乘論》中回答『住』的問題。經文明顯地用四種心來闡明菩薩所安住的境界：一是廣大利益心，即能夠普遍地關懷一切眾生，生起悲憫之心，想要拔除他們的痛苦。因為沒有選擇，所以稱為『平等恩』。二是第一利益心，即生起慈愛之心，給予眾生快樂，使他們得到涅槃（Nirvana）(不生不滅的境界)的第一快樂之果。因為只給予這種快樂，所以稱為『不施恩』。三是常利益心，遠離眾生之相，不執著于度化眾生之相，而常常喜悅慶幸一切眾生。因為心中沒有執著，所以稱為『善意恩』。四是不顛倒利益心，不見我、人、壽者等相，以無心、無住、相平等、舍離之心對待眾生。因為沒有虛妄的執取，所以稱為『真實恩』。這正是菩薩所應該安住的境界。因此，用四種心來回答『住』的問題。如果依照無著菩薩的觀點，這以及其他的各個『住』，都顯示了三種含義，並以此來回答這三種含義。所說的三種含義是：一是七義句，二是八住處，三是五義。七義句的內容如前面所列。前六句是所要闡明的宗旨，第七句是解釋經的名字。這一個義句已經在題目中顯示。在前六句中，前三句分別對應經文，其義句的相狀，已經隨著經文進行了解釋。后三句是『住處』，普遍適用於各個『住』，都具有能對治、能證悟、所依止的處所。在後三句中，對治顯示行相是能對治，不失去顯示行相是能證悟。這正是各個『住』所應該安住、修行、降伏的方法。『地』是這兩種法的不同位置，但沒有不同的本體，因為不離開這些。 對治有兩種：一是邪行，二是共見正行。如果生起這樣的心：『我能夠這樣修行，這樣修行』，這就被稱為邪行。菩薩雖然修行，但不生起這樣的心。如果說對治這種邪行，那麼雖然修行各種行為，但不執著于修行的相狀，這就被稱為邪行對治。雖然名為正行，仍然還是二元對立的見解，即認為能夠這樣不住地修行。
【English Translation】 English version: Dispelling doubts. Therefore, the sacred teachings state that there are single and multiple meanings, horizontal and vertical aspects of righteousness, hidden and manifest truths, and practices of breaking through and relinquishing. Thus, the two treatises, Yogacarabhumi-sastra (瑜伽師地論) (Treatise on the Stages of Yoga Practice) and Mahayanasamgraha (攝大乘論) (Compendium of the Mahayana), each rely on one aspect to elucidate, together revealing the profound tenets of the Dharma, without contradicting each other. The first stage of initial aspiration, as described by Asanga (無著) (an influential Indian Buddhist philosopher), is what Vasubandhu (世親) (Asanga's brother, another influential Indian Buddhist philosopher) answers in the Mahayanasamgraha regarding the question of 'abiding'. The text clearly uses four minds to explain the state in which a Bodhisattva abides: first, the mind of vast benefit, which is the ability to universally care for all sentient beings, arising from a compassionate heart, desiring to remove their suffering. Because there is no discrimination, it is called 'equal kindness'. Second, the mind of supreme benefit, which is to generate a loving heart, bestowing happiness upon sentient beings, enabling them to attain the supreme bliss of Nirvana (涅槃) (the state of non-birth and non-death). Because it only gives this bliss, it is called 'ungranted kindness'. Third, the mind of constant benefit, which is to be free from the perception of sentient beings, not clinging to the appearance of saving sentient beings, and constantly rejoicing in all sentient beings. Because the mind is without attachment, it is called 'benevolent kindness'. Fourth, the mind of non-inverted benefit, which does not see the characteristics of self, others, lifespan, etc., treating sentient beings with a mind of no-mind, no-abiding, equal perception, and detachment. Because there is no false grasping, it is called 'true kindness'. This is precisely the state in which a Bodhisattva should abide. Therefore, the question of 'abiding' is answered with four minds. According to Asanga's view, this and all other 'abidings' reveal three meanings, and these three meanings are used to answer them. The three meanings are: first, the seven-meaning sentence; second, the eight abidings; and third, the five meanings. The content of the seven-meaning sentence is as listed before. The first six sentences are the tenets to be elucidated, and the seventh sentence is the explanation of the name of the sutra. This one-meaning sentence has already been revealed in the title. Among the first six sentences, the first three sentences correspond to the sutra text, and the characteristics of the meaning-sentences have been explained along with the sutra text. The last three sentences are 'abidings', which universally apply to all 'abidings', all possessing the place of being able to counteract, able to realize, and able to rely upon. Among the last three sentences, counteracting the manifestation of conduct is the ability to counteract, and not losing the manifestation of conduct is the ability to realize. This is precisely the method by which each 'abiding' should abide, practice, and subdue. 'Ground' is the different position of these two dharmas, but there is no different essence, because it does not depart from these. There are two types of counteraction: first, wrong practice; second, commonly seen right practice. If such a mind arises: 'I am able to practice in this way, to practice in that way,' this is called wrong practice. Although a Bodhisattva practices, they do not generate such a mind. If it is said to counteract this wrong practice, then although practicing various actions, one does not cling to the appearance of practice, this is called the counteraction of wrong practice. Although it is called right practice, it is still a dualistic view, that is, thinking that one is able to practice without abiding in this way.
不住行與見俱。名共見正行。為離此見。行不行相皆應不住。即名共見正行對治。若有二見障無相心。雖行諸行。不稱般若。故諸住處。皆應住修此對治道。而降伏之。不失是離增損二邊。謂一切法皆歸二諦。一者俗諦。因緣假有。二者真諦。無自性故空。如是二諦。其體不異。俗即真故。有而非有。真即俗故。空而不空。非有非空。是中道理。若執法有。是增益邊。若執法無。是損減邊。離此二邊。是真般若。故諸住處。皆應住修降二邊。心不失中道。次八處住者。有文有義。已如前列。前六別配經文。后二住處。通義廣大。甚深通是諸住。住心修行降伏處故。度一切眾生。修一切善法。離一切諸相。名廣大行。雖行廣大之行。不見能行之相。由證真空甚深理故。行亦甚深。名甚深行。后五義者。一依義。即諸住處所對治法。謂不住修降伏等障。依此所斷方說能治。住心修行降伏行故。所治者名為依義。二說相。即一住處。能所斷證。依義攝持。安立顯現所有文義。名所說相。三攝持。即諸住處。欲愿住心。凡欲修行。初生欲愿。修行降伏。勝行方成。即攝後行以令生。持後行令不退。故說欲愿。亦為攝持。四安立。即諸住處。第一義諦。內證真理。名非安立。今以言說。而施說故。故說真如。名為安立。五顯現。
【現代漢語翻譯】 現代漢語譯本 『不住行與見俱』，是指不要執著于『行』（修行）和『見』（知見）兩者。如果名為『共見正行』，是爲了遠離這種執著。修行或不修行，都不應執著，這就被稱為用『共見正行』來對治（錯誤的知見）。如果存在兩種知見，障礙了無相之心，即使進行各種修行，也不符合般若（智慧）。因此，在所有住處（修行之處），都應該安住並修習這種對治之道，來降伏這些障礙，不偏離增益和損減兩邊。 所謂的『一切法皆歸二諦』，是指一切事物都可以歸納為兩種真理：一是俗諦（世俗諦），是因緣和合而成的假有；二是真諦（勝義諦），因為沒有自性所以是空性。這兩種真理，其本質並沒有不同。俗諦即是真諦，所以說『有而非有』；真諦即是俗諦，所以說『空而不空』。既非有也非空，這就是中道的道理。如果執著於法是實有，就落入了增益邊；如果執著於法是虛無，就落入了損減邊。遠離這兩種邊，才是真正的般若。因此，在所有住處，都應該安住並修習降伏兩邊，使心不偏離中道。 其次，關於八處住，其中包含文和義兩方面。前面已經列舉過。前六種住處分別對應經文，后兩種住處則通用於廣大的意義，非常深奧，可以貫通所有的住處。因為安住於心並修行，是爲了降伏各種障礙。度化一切眾生，修習一切善法，遠離一切諸相，這被稱為廣大行。雖然進行廣大的修行，卻不見能行之相，這是因為證悟了真空甚深的道理，所以修行也是甚深的，被稱為甚深行。 後面的五種意義是：一、依義，指的是各個住處所要對治的法，也就是不住、修、降伏等等障礙。依靠這些所要斷除的障礙，才能說有能對治的方法。因為安住於心並修行，是爲了降伏這些障礙，所以所要對治的障礙被稱為依義。二、說相，指的是一個住處，能夠斷除什麼，證得什麼，依靠依義的攝持，安立並顯現所有的文義，這被稱為所說相。三、攝持，指的是各個住處，想要安住於心，凡是想要修行，最初生起想要修行的願望，修行並降伏，殊勝的修行才能成就。這就是攝持後面的修行，使之生起，保持後面的修行不退轉，所以說願望也是一種攝持。四、安立，指的是各個住處，第一義諦（ परमार्थसत्य, Paramārthasatya），內在證悟真理，這本來是不可安立的。現在用言語來施設說明，所以說真如（तथाता, Tathātā）是一種安立。五、顯現。
【English Translation】 English version 'Not dwelling in practice and views together' means not being attached to both 'practice' (spiritual cultivation) and 'views' (understanding). If it is called 'common view and right practice,' it is to be free from this attachment. Whether practicing or not practicing, one should not be attached, and this is called using 'common view and right practice' to counteract (wrong views). If there are two views that obstruct the mind of no-form, even if one engages in various practices, it does not conform to Prajna (wisdom). Therefore, in all abodes (places of practice), one should abide and cultivate this path of counteraction to subdue these obstacles, without deviating from the two extremes of augmentation and diminution. The so-called 'all dharmas return to the two truths' means that all things can be summarized into two kinds of truths: first, the conventional truth (Samvriti-satya), which is the false existence formed by the combination of causes and conditions; second, the ultimate truth (Paramartha-satya), which is emptiness because it has no self-nature. These two truths are not different in essence. Conventional truth is ultimate truth, so it is said 'existent but not existent'; ultimate truth is conventional truth, so it is said 'empty but not empty'. Neither existent nor empty, this is the doctrine of the Middle Way. If one is attached to the idea that dharmas are real, one falls into the extreme of augmentation; if one is attached to the idea that dharmas are non-existent, one falls into the extreme of diminution. Being free from these two extremes is true Prajna. Therefore, in all abodes, one should abide and cultivate the subduing of the two extremes, so that the mind does not deviate from the Middle Way. Next, regarding the eight abodes, they contain both text and meaning. They have been listed earlier. The first six abodes correspond to the sutra texts, and the last two abodes are generally used for vast meanings, which are very profound and can be connected to all abodes. Because abiding in the mind and practicing is to subdue various obstacles. To liberate all sentient beings, cultivate all good dharmas, and be free from all forms, this is called vast practice. Although engaging in vast practice, one does not see the appearance of being able to practice, because one has realized the profound truth of emptiness, so the practice is also very profound, and it is called profound practice. The following five meanings are: First, the dependent meaning, which refers to the dharmas that each abode needs to counteract, that is, the obstacles of non-abiding, cultivation, subduing, and so on. Only by relying on these obstacles to be eliminated can it be said that there is a method to counteract them. Because abiding in the mind and practicing is to subdue these obstacles, the obstacles to be counteracted are called the dependent meaning. Second, the aspect of explanation, which refers to an abode, what can be eliminated, what can be attained, relying on the support of the dependent meaning, establishing and manifesting all the text and meaning, this is called the aspect of explanation. Third, the holding, which refers to each abode, wanting to abide in the mind, whenever one wants to practice, the initial arising of the desire to practice, practicing and subduing, the supreme practice can be achieved. This is holding the subsequent practice, causing it to arise, and maintaining the subsequent practice so that it does not regress, so it is said that desire is also a kind of holding. Fourth, the establishment, which refers to each abode, the ultimate truth (परमार्थसत्य, Paramārthasatya), the inner realization of the truth, which is originally un-establishable. Now using words to explain, so it is said that Suchness (तथाता, Tathātā) is an establishment. Fifth, the manifestation.
即諸住處。所修無相相應。定惠現量。顯了證真如故。名為顯了。折伏散心。亦是此攝。如爾焰境。制令住故。即初依義。是所斷障。第四安立。是所證理。攝持顯現。是能治行。前之三問。但問能治。就勝問故。影略問故。須佛廣答。具明三種。欲顯斷障證理修習。若有一時。必有餘故。前七義句。及八住處。通顯住修降伏之處。今則別顯斷修證法故。說五義而答三問。如是三義。既遍諸住。此亦三義而答三問。于中有二。初總標。后別顯。此文初也。此中應言諸菩薩等應如是住降伏其心。舉終括始。但言降伏。謂應如是住其心等。即五義中。初依義也。顯示所治不降等故。
經。所有一切眾生之類 贊曰。次下別顯準天親論。顯別四心。即分為四。所有已下。名廣大心。我皆等者。名第一心。如是等者。名為常心。何以故下。不顛倒心。若依無著。顯答三問。即分為三。初答住問。即前二心。次答修行。即前常心。后答降伏。即不顛倒心。初答住問。復分為二。初名愿所度之生。即廣大心。后欲愿。令生所得之果。即第一心。初中復二。初標舉。后差別。此初也。所言眾生。有其三義。一眾多念生。謂本一心。言無動念。而為無明所薰染故。五意意識。眾多妄念生。而生起故。名曰眾生。即此依于起信意解
【現代漢語翻譯】 現代漢語譯本： 『即諸住處』（即所有安住之處）。『所修無相相應』（所修習的與無相相應的）。『定惠現量』（禪定和智慧直接體驗）。『顯了證真如故』（因為清晰地證悟了真如）。『名為顯了』（所以稱為顯了）。『折伏散心』（調伏散亂的心）。『亦是此攝』（也包含在此中）。『如爾焰境』（就像那幻焰的境界）。『制令住故』（控制它使其安住）。『即初依義』（這就是最初的所依之義）。『是所斷障』（是所要斷除的障礙）。『第四安立』（第四種安立）。『是所證理』（是所要證悟的真理）。『攝持顯現』（攝持並使其顯現）。『是能治行』（是能對治的修行）。『前之三問』（前面的三個問題）。『但問能治』（只是問能對治的方法）。『就勝問故』（因為就殊勝之處提問）。『影略問故』（因為簡略地提問）。『須佛廣答』（需要佛陀詳細回答）。『具明三種』（詳細說明三種）。『欲顯斷障證理修習』（想要闡明斷除障礙、證悟真理和修習的方法）。『若有一時』（如果只有一種）。『必有餘故』（必定有所遺漏）。『前七義句』（前面的七種意義的語句）。『及八住處』（以及八種安住之處）。『通顯住修降伏之處』（普遍地闡明安住、修行和降伏之處）。『今則別顯斷修證法故』（現在則是分別闡明斷除、修行和證悟的方法）。『說五義而答三問』（所以用五種意義來回答三個問題）。『如是三義』（像這樣三種意義）。『既遍諸住』（既然遍及所有安住之處）。『此亦三義而答三問』（這也用三種意義來回答三個問題）。『于中有二』（其中有兩種）。『初總標』（首先是總的標示）。『后別顯』（然後是分別闡明）。『此文初也』（這是本文的開始）。『此中應言諸菩薩等應如是住降伏其心』（這裡應該說諸位菩薩等應該這樣安住，降伏他們的心）。『舉終括始』（用結尾來概括開始）。『但言降伏』（只是說降伏）。『謂應如是住其心等』（意思是應該這樣安住他們的心等等）。『即五義中』（就是在五種意義中）。『初依義也』（最初的所依之義）。『顯示所治不降等故』（因為顯示所要對治的不降伏等等）。
『經。所有一切眾生之類』（經文：所有一切眾生之類）。『贊曰。次下別顯準天親論』（贊曰：接下來分別闡明天親菩薩的《論》）。『顯別四心』（闡明四種不同的心）。『即分為四』（就分為四部分）。『所有已下』（『所有』以下）。『名廣大心』（稱為廣大心）。『我皆等者』（『我皆』等等）。『名第一心』（稱為第一心）。『如是等者』（『如是』等等）。『名為常心』（稱為常心）。『何以故下』（『何以故』以下）。『不顛倒心』（不顛倒心）。『若依無著』（如果依據無著菩薩）。『顯答三問』（闡明回答三個問題）。『即分為三』（就分為三部分）。『初答住問』（首先回答安住的問題）。『即前二心』（就是前面的兩種心）。『次答修行』（其次回答修行的問題）。『即前常心』（就是前面的常心）。『后答降伏』（最後回答降伏的問題）。『即不顛倒心』（就是不顛倒心）。『初答住問』（首先回答安住的問題）。『復分為二』（又分為兩部分）。『初名愿所度之生』（首先名為愿所度化的眾生）。『即廣大心』（就是廣大心）。『后欲愿。令生所得之果』（然後是願望，令眾生得到所獲得的果報）。『即第一心』（就是第一心）。『初中復二』（首先之中又分為兩部分）。『初標舉』（首先是標舉）。『后差別』（然後是差別）。『此初也』（這是開始）。『所言眾生』（所說的眾生）。『有其三義』（有三種意義）。『一眾多念生』（一是眾多念頭產生）。『謂本一心』（意思是原本是一心）。『言無動念』（說沒有動念）。『而為無明所薰染故』（而是被無明所薰染的緣故）。『五意意識』（五意意識）。『眾多妄念生』（眾多妄念產生）。『而生起故』（而生起的緣故）。『名曰眾生』（名為眾生）。『即此依于起信意解』（這就是依據《起信論》的理解）。
【English Translation】 English version: 'That is, all abodes.' 'Corresponding to the formless cultivated' (referring to the cultivation that corresponds to the formless). 'Direct experience of Samadhi and Wisdom' (direct experience of meditation and wisdom). 'Because of clearly realizing Suchness' (because of clearly realizing the true nature of reality). 'Called clear realization' (therefore, it is called clear realization). 'Subduing the distracted mind' (taming the scattered mind). 'Also included in this' (also included within this). 'Like the mirage' (like the realm of a mirage). 'Controlling it to abide' (controlling it to abide). 'That is the initial meaning of reliance' (that is the initial meaning of reliance). 'Is the obstacle to be eliminated' (is the obstacle to be eliminated). 'The fourth establishment' (the fourth establishment). 'Is the truth to be realized' (is the truth to be realized). 'Holding and manifesting' (holding and manifesting). 'Is the practice that can cure' (is the practice that can cure). 'The previous three questions' (the previous three questions). 'Only ask about the cure' (only ask about the method of curing). 'Because asking about the superior' (because asking about the superior aspect). 'Because asking briefly' (because asking briefly). 'Need Buddha to answer broadly' (need the Buddha to answer in detail). 'Fully explain three kinds' (fully explain three kinds). 'Want to show the elimination of obstacles, realization of truth, and cultivation' (want to clarify the methods of eliminating obstacles, realizing truth, and cultivating). 'If there is only one time' (if there is only one). 'There must be remainder' (there must be something missing). 'The previous seven sentences of meaning' (the previous seven sentences of meaning). 'And eight abodes' (and eight abodes). 'Universally show the place of abiding, cultivation, and subduing' (universally clarify the places of abiding, cultivation, and subduing). 'Now separately show the methods of cutting off, cultivating, and realizing' (now separately clarify the methods of cutting off, cultivating, and realizing). 'Speaking of five meanings to answer three questions' (therefore, using five meanings to answer three questions). 'Like these three meanings' (like these three meanings). 'Since they pervade all abodes' (since they pervade all abodes). 'This also uses three meanings to answer three questions' (this also uses three meanings to answer three questions). 'Within there are two' (within there are two). 'First, a general indication' (first, a general indication). 'Then, a separate explanation' (then, a separate explanation). 'This is the beginning of the text' (this is the beginning of the text). 'Here it should be said that all Bodhisattvas should abide in this way, subduing their minds' (here it should be said that all Bodhisattvas should abide in this way, subduing their minds). 'Using the end to encompass the beginning' (using the end to encompass the beginning). 'Only saying subduing' (only saying subduing). 'Meaning should abide in their minds in this way, etc.' (meaning should abide in their minds in this way, etc.). 'That is, among the five meanings' (that is, among the five meanings). 'The initial meaning of reliance' (the initial meaning of reliance). 'Showing what is to be treated, such as non-subduing' (because showing what is to be treated, such as non-subduing, etc.).
'Sutra: All kinds of sentient beings' (Sutra: All kinds of sentient beings). 'Praise: Next, separately explain according to the Treatise of Vasubandhu' (Praise: Next, separately explain according to the Treatise of Vasubandhu). 'Show the four different minds' (show the four different minds). 'That is, divided into four parts' (that is, divided into four parts). ''All' below' ('All' below). 'Called the vast mind' (called the vast mind). ''I all' etc.' ('I all' etc.). 'Called the first mind' (called the first mind). ''Thus' etc.' ('Thus' etc.). 'Called the constant mind' (called the constant mind). ''Why' below' ('Why' below). 'Non-inverted mind' (non-inverted mind). 'If relying on Asanga' (if relying on Asanga). 'Clearly answer the three questions' (clearly answer the three questions). 'That is, divided into three parts' (that is, divided into three parts). 'First answer the question of abiding' (first answer the question of abiding). 'That is the previous two minds' (that is the previous two minds). 'Next answer the practice' (next answer the practice). 'That is the previous constant mind' (that is the previous constant mind). 'Finally answer the subduing' (finally answer the subduing). 'That is the non-inverted mind' (that is the non-inverted mind). 'First answer the question of abiding' (first answer the question of abiding). 'Again divided into two parts' (again divided into two parts). 'First named the beings to be delivered by vows' (first named the beings to be delivered by vows). 'That is the vast mind' (that is the vast mind). 'Later desire and vow, to make beings obtain the fruit they have obtained' (later desire and vow, to make beings obtain the fruit they have obtained). 'That is the first mind' (that is the first mind). 'First, among them, again divided into two parts' (first, among them, again divided into two parts). 'First, a label' (first, a label). 'Later difference' (later difference). 'This is the beginning' (this is the beginning). 'What is said about sentient beings' (what is said about sentient beings). 'Has three meanings' (has three meanings). 'One, many thoughts arise' (one, many thoughts arise). 'Meaning originally one mind' (meaning originally one mind). 'Saying no moving thought' (saying no moving thought). 'But because of being contaminated by ignorance' (but because of being contaminated by ignorance). 'Five intentional consciousnesses' (five intentional consciousnesses). 'Many delusions arise' (many delusions arise). 'And arise because of' (and arise because of). 'Named sentient beings' (named sentient beings). 'That is based on the understanding of the Awakening of Faith' (that is based on the understanding of the Awakening of Faith).
。二眾多緣生。謂因五蘊。及十二處十八行等。眾多因緣。而生起故。名曰眾生。此即依于智度論解。三眾多類生。謂有四生三界五趣。多生類故。名曰眾生。此即依于無著意解。由初種種妄念生故。即有蘊等眾多緣生。遂受趣等眾多生類。始終三義。名曰眾生。今言一切遍舉此等。復言之類。意簡非情。謂外道等邪教邪思念說草木名為眾生。而佛教等不同於彼。具前三義。有情識者。方是佛教眾生之類。
經。若卵生至非無想 贊曰。次辨差別也。謂以三類。顯生差別。卵生等者。受生別故。若有色等。依正別故。若有相等。境界別故。受生別者。卵等異故。五蘊初起。名之為生。依聲方出。名為卵生。含藏而起。名曰胎生。假潤而興曰濕生。無而忽有稱化生。由內思業外聲胎藏濕潤四緣。而蘊生起。於四緣中。卵生具四。胎生具三。濕生具二。化生唯一。謂內思業。藉緣多少。如是次第。以此四生。攝五趣者。如俱舍論頌此義云。人傍生具四。地獄及諸天。中有唯化生。鬼通胎化二。多少勝劣。如余處明。依止差別。即身異也。身通五蘊及四蘊成。若具五蘊。而成身者。名為有色。即欲界二十處。色界十七處。皆有形質故。若唯四蘊而成身者。名為無色。則空處等。無色四天。厭色生彼。無形質故。雖有定
【現代漢語翻譯】 現代漢語譯本 二、眾多緣生：指的是由五蘊（色、受、想、行、識），以及十二處（眼、耳、鼻、舌、身、意、色、聲、香、味、觸、法）、十八界（眼識、耳識、鼻識、舌識、身識、意識、色、聲、香、味、觸、法、眼界、耳界、鼻界、舌界、身界、意界）等眾多因緣和合而生起，因此稱為『眾生』。這是依據《智度論》的解釋。 三、眾多類生：指的是有卵生、胎生、濕生、化生四種生，以及欲界、色界、無色界三界，還有地獄、餓鬼、畜生、阿修羅、人、天五趣等多種生命類別，因此稱為『眾生』。這是依據無著菩薩的理解。由於最初種種虛妄念頭的產生，才會有五蘊等眾多因緣的生起，進而承受五趣等眾多生命類別。始終具備以上三種含義，才稱為『眾生』。現在說『一切』，是普遍涵蓋這些含義。又說『之類』，是爲了簡別非有情識的生命。例如外道等邪教邪思認為草木也是眾生，而佛教等不同於他們，只有具備前面三種含義，並且具有情識的，才是佛教所說的眾生之類。 經：若卵生至非無想 贊曰：下面辨別差別。用三類來顯示生命的差別。卵生等，是受生的差別。若有色等，是依報和正報的差別。若有相等，是境界的差別。受生的差別，是因為卵生等不同。五蘊最初生起，名為生。依聲而出，名為卵生。含藏而起，名為胎生。憑藉濕潤而興起，叫做濕生。無而忽然出現，稱為化生。由內在的思業和外在的聲音、胎藏、濕潤四種因緣，而使五蘊生起。在這四種因緣中，卵生具備四種，胎生具備三種，濕生具備兩種，化生只有一種，即內在的思業。憑藉因緣的多少，就是這樣的次第。用這四種生來涵蓋五趣，如《俱舍論》的偈頌所說：『人、傍生具四，地獄及諸天，中有唯化生，鬼通胎化二。』多少勝劣，如其他地方所說明。依止的差別，就是身體的不同。身體包括五蘊或四蘊構成。如果具備五蘊而構成身體的，名為有色，即欲界的二十處和色界的十七處，都有形質。如果只有四蘊構成身體的，名為無色，則是空無邊處天等無色界的四天，厭惡色而生到那裡，沒有形質。雖然有定
【English Translation】 English version Two, 'Multitude of Conditions Arising': This refers to the arising from the multitude of conditions such as the five skandhas (form, feeling, perception, mental formations, consciousness), the twelve ayatanas (sense bases: eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch, dharma), and the eighteen dhatus (elements: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness, form, sound, smell, taste, touch, dharma, eye-element, ear-element, nose-element, tongue-element, body-element, mind-element). Therefore, it is called 'sentient beings'. This is based on the explanation in the Mahaprajnaparamita-sastra. Three, 'Multitude of Categories of Birth': This refers to the four types of birth: oviparous (egg-born), viviparous (womb-born), moisture-born, and metamorphic (transformation-born); the three realms: desire realm, form realm, and formless realm; and the five destinies: hell-beings, hungry ghosts, animals, asuras, humans, and devas. Because there are many categories of birth, it is called 'sentient beings'. This is based on the understanding of Asanga. Due to the initial arising of various deluded thoughts, there is the arising of numerous conditions such as the skandhas, and consequently, the suffering of numerous categories of birth such as the destinies. Possessing all three meanings from beginning to end is called 'sentient beings'. Now, saying 'all' universally encompasses these meanings. Furthermore, saying 'of kinds' is to distinguish those without sentience. For example, heretical teachings of non-Buddhists wrongly consider plants and trees as sentient beings, while Buddhism differs from them. Only those who possess the preceding three meanings and have sentience are the kinds of beings referred to in Buddhism. Sutra: 'If egg-born to neither perception nor non-perception' Commentary: Next, distinguishing the differences. Using three categories to show the differences in birth. 'Egg-born' etc., is the difference in the type of birth. 'If having form' etc., is the difference in the dependent and principal retributions. 'If having signs' etc., is the difference in the realm. The difference in the type of birth is because egg-born etc. are different. The initial arising of the five skandhas is called birth. Emerging from sound is called egg-born. Arising from being contained is called womb-born. Flourishing by relying on moisture is called moisture-born. Appearing suddenly from nothing is called transformation-born. Due to the inner karma of thought and the outer four conditions of sound, womb, moisture, and karma, the skandhas arise. Among these four conditions, egg-born possesses all four, womb-born possesses three, moisture-born possesses two, and transformation-born possesses only one, which is the inner karma of thought. Relying on the amount of conditions, the order is like this. Using these four types of birth to encompass the five destinies, as the verse in the Abhidharmakosa says: 'Humans and animals possess all four, hell-beings and devas, the intermediate state only transformation-born, ghosts communicate through womb and transformation.' The amount of superiority and inferiority is explained elsewhere. The difference in reliance is the difference in body. The body includes the five skandhas or is composed of four skandhas. If possessing the five skandhas and forming a body, it is called having form, which is the twenty places of the desire realm and the seventeen places of the form realm, all having physical form. If only four skandhas compose the body, it is called formless, which is the four heavens of the formless realm such as the Sphere of Infinite Space, disliking form and being born there, without physical form. Although there is samadhi
果色。而無業果色。由此但名無色界耳。境界差別。即心異也。若有分別境界相者。名為有相。即欲界地。除睡悶位。下三靜慮。第四靜慮。除無想天。三無色全並無粗境。心相分明。故約有境。名為有想。若都無境。名為無想。即第四禪。無想一天。諸外道等。計為涅槃。修行無想定。生彼天中。於五百劫。全無心相。不緣境界。故名為無想。若雖有境。而不分明。則彼心想。亦復昧劣。名非有想非無想也。謂有頂地以次。下地心心所法。而為所緣境。既微細心亦闇劣。不同於前諸有想地。心想分明。名非有想。亦不同前無想有情。全無心想。名非無想。謂此一天。雖無明想。而有闇想。是故雙非。如是遍舉三類生者。意顯普攝眾生界盡。並是欲愿所度之生。菩薩皆以大慈之心。而當濟度。無所簡故。名廣大心。
經。我皆度令入至滅度之 贊曰。此欲愿令生所得之果。即第一心。如前所說。三類眾生。為生死苦之所煎迫。菩薩發心希求思念。皆愿度脫。與第一樂。第一樂者。即是涅槃。寂靜殊勝。名為第一。希愿彼故。名第一心。涅槃梵音。此云圓寂。圓謂圓滿。具足三德故。寂謂寂靜。異生死喧故。涅槃不同。有其四種。一自性清凈。謂諸眾生本靜心體。此體即是諸法真如。具恒沙德。常恒安樂。雖為二
【現代漢語翻譯】 現代漢語譯本 『果色』（kǔo sè，果報之色）是沒有業因的果報之色。因此，僅僅稱之為沒有『耳』（ěr，聽覺）。境界的差別，即是心的不同。如果存在分別境界相的，就稱為『有相』（yǒu xiàng，有形相）。即欲界地，除了睡眠昏沉的狀態，以及下三靜慮。第四靜慮，除了無想天。三無色界全部沒有粗糙的境界，心相分明。因此就其所緣的境界來說，稱為『有想』（yǒu xiǎng，有思想）。如果完全沒有境界，就稱為『無想』（wú xiǎng，沒有思想）。即第四禪的無想一天。諸如外道等，認為這是涅槃。修行無想定，生到彼天之中。在五百劫的時間裡，完全沒有心相，不緣境界。所以稱為無想。如果雖有境界，但不分明，那麼彼心之想，也同樣是昧劣的，名為『非有想非無想』（fēi yǒu xiǎng fēi wú xiǎng，既非有想也非無想）。指有頂地，以下地的心心所法，作為所緣的境界。既然（有頂地的心）微細，心也闇昧遲鈍，不同於前面那些有想地，心想分明。所以名為非有想。也不同於前面無想的有情，完全沒有心想。名為非無想。指這一天，雖沒有明瞭之想，但有闇昧之想。因此是雙重否定。像這樣普遍地舉出三類眾生，意在顯示普遍地攝取眾生界的一切，並且都是欲愿所要度化的眾生。菩薩都以大慈之心，應當救濟度化他們，沒有簡擇的緣故，名為廣大心。
經：我皆度令入至滅度之。贊曰：此欲愿令生所得之果，即第一心。如前所說，三類眾生，為生死苦之所煎迫，菩薩發心希求思念，皆愿度脫，與第一樂。第一樂者，即是涅槃，寂靜殊勝，名為第一。希愿彼故，名第一心。涅槃梵音，此云圓寂。圓謂圓滿，具足三德故。寂謂寂靜，異生死喧故。涅槃不同，有其四種。一自性清凈，謂諸眾生本靜心體。此體即是諸法真如，具恒沙德，常恒安樂，雖為二
【English Translation】 English version 'Fruit-color' (kǔo sè, the color of karmic retribution) is the fruit-color without the cause of karma. Therefore, it is merely called without 'ear' (ěr, hearing). The difference in realms is the difference in mind. If there is the appearance of distinguishing realms, it is called 'having appearance' (yǒu xiàng, having form). That is, the realm of desire, except for the state of sleep and dullness, and the lower three dhyanas. The fourth dhyana, except for the Heaven of Non-Thought. All three formless realms have no coarse realms, and the mind-appearance is clear. Therefore, in terms of the object of perception, it is called 'having thought' (yǒu xiǎng, having thought). If there is no realm at all, it is called 'no thought' (wú xiǎng, no thought). That is, the Heaven of Non-Thought in the fourth dhyana. Such as the heretics, etc., consider this to be Nirvana. Cultivating the Samadhi of Non-Thought, they are born in that heaven. For five hundred kalpas, there is no mind-appearance at all, and they do not perceive realms. Therefore, it is called no thought. If there is a realm, but it is not clear, then the thought of that mind is also dim and inferior, called 'neither having thought nor not having thought' (fēi yǒu xiǎng fēi wú xiǎng, neither having thought nor not having thought). It refers to the Peak of Existence, with the mind and mental functions of the lower realms as the object of perception. Since (the mind of the Peak of Existence) is subtle, the mind is also dull and inferior, unlike the previous realms of having thought, where the mind-thought is clear. Therefore, it is called neither having thought. It is also different from the sentient beings of no thought, who have no mind-thought at all. It is called not having no thought. It refers to this heaven, although there is no clear thought, there is a dim thought. Therefore, it is a double negative. Like this, universally citing the three types of beings, the intention is to show that it universally encompasses all of the realm of sentient beings, and they are all beings to be delivered by desire and aspiration. Bodhisattvas all use the mind of great compassion, and should save and deliver them, without discrimination, therefore it is called the vast mind.
Sutra: I will deliver them all to enter into extinction. Praise: This desire and aspiration to cause beings to obtain the fruit is the first mind. As mentioned before, the three types of beings are tormented by the suffering of birth and death. Bodhisattvas generate the mind of hope and thought, all wishing to deliver them and give them the first joy. The first joy is Nirvana, which is tranquil and supreme, and is called the first. Hoping for that, it is called the first mind. Nirvana is a Sanskrit word, which here means perfect stillness. Perfect means complete, possessing the three virtues. Stillness means tranquility, different from the noise of birth and death. Nirvana is different, and there are four types. First, self-nature purity, which refers to the original still mind-essence of all sentient beings. This essence is the true suchness of all dharmas, possessing virtues as numerous as the sands of the Ganges, constant and eternal joy, although it is two
障之所覆染。在二生死處於輪迴。而亦不失本清凈性。其體本寂。故名涅槃。二有餘依。謂即真如。出煩惱障。此有三種。若二乘人。雖斷煩惱。余苦依身。猶未棄捨。若諸如來。雖無煩惱所感苦身。而有無滿功德依身。雖實無苦。而有示現苦所依。所依身皆名有餘。而障永寂。故名涅槃。三無餘依。謂即真如。出生死苦。此有二種。若二乘人。先斷煩惱。令舍分段粗苦之身。若諸如來。永離生死。是故皆得名無餘依。而苦永寂。故名為涅槃。四無住處。謂即真如。出所知障。大悲般若。常所輔翼。由斯不住生死涅槃。利樂有情。窮未來際。用而常寂。故名涅槃。一切有情。皆有初一。二乘無學。容有前三。唯我世尊。可言具四。今無餘者。即前第三。離生死苦。永安樂故。言滅度者。滅障度苦。即滅二障。度二死苦。寂靜安樂。故名為滅度。唯得無餘。滅障度苦。故入無餘。而滅度之。問。眾生既廣。六道類多。亦五乘性別。有緣無緣。可不可度。若一人而能遍救。則諸聖何置劬勞故。令皆入涅槃。此乃非所應。問。何故而愿此不可得義耶。答。菩薩發心。希成佛果。資乎福智。本乎慈悲願行之興。依坐以立。若有所棄。豈曰弘慈。凡起大心。皆無所簡。生所攝者。我皆度之。性類雖多。皆是生攝。但念普救。勝行
【現代漢語翻譯】 現代漢語譯本 被煩惱所覆蓋和染污。在生與死之間輪迴，但也並未失去其本來的清凈自性。它的本體本來就是寂靜的，所以叫做涅槃（Nirvana，寂滅）。 第二種是有餘依涅槃。指的是真如（Tathata，事物的真實如是之相），從中脫離了煩惱障。這有三種情況：如果二乘人（Sravakas and Pratyekabuddhas，聲聞和緣覺），雖然斷除了煩惱，但還留有由苦所依附的身體，尚未捨棄；如果諸如來（Tathagata，佛），雖然沒有煩惱所感的痛苦之身，但有未圓滿功德所依附的身體，雖然實際上沒有痛苦，但有示現痛苦所依附的身體。這些所依附的身體都可以稱為有餘。因為障礙永遠寂滅，所以叫做涅槃。 第三種是無餘依涅槃。指的是真如，從中脫離了生死之苦。這有兩種情況：如果二乘人，先斷除了煩惱，從而捨棄了分段生死的粗重苦身；如果諸如來，永遠脫離了生死。因此，他們都可以被稱為得到無餘依涅槃。因為痛苦永遠寂滅，所以叫做涅槃。 第四種是無住處涅槃。指的是真如，從中脫離了所知障。大悲心和般若智慧常常輔助和護佑著它，因此不住于生死，也不住于涅槃，利益和安樂一切有情眾生，直到未來的盡頭。在運用中保持寂靜，所以叫做涅槃。一切有情眾生，都具有第一種涅槃的性質。二乘的無學聖者，可能具有前三種涅槃的性質。只有我的世尊（Bhagavan，佛），才可以被稱為具足四種涅槃的性質。現在所說的無餘涅槃，就是前面的第三種，脫離了生死之苦，永遠安樂的緣故。 所說的滅度，是滅除障礙，度脫痛苦，也就是滅除煩惱障和所知障，度脫分段生死和變易生死之苦。寂靜安樂，所以叫做滅度。只有得到無餘依涅槃，才能滅除障礙，度脫痛苦，所以進入無餘依涅槃，而得到滅度。 問：眾生既然如此廣闊，六道（Six realms of reincarnation，地獄、餓鬼、畜生、阿修羅、人、天）種類繁多，也有五乘（Five Vehicles，人、天、聲聞、緣覺、菩薩）的差別，有有緣的，也有無緣的，有可以度化的，也有不可度化的。如果一個人就能普遍救度，那麼諸位聖者又何必如此辛勞呢？如果讓他們都進入涅槃，這難道不是不應該的嗎？ 問：為什麼還要發願成就這種不可能實現的意義呢？ 答：菩薩發菩提心，希望成就佛果，依靠的是福德和智慧，根本在於慈悲。愿和行的興起，都依靠這個基礎而建立。如果有所捨棄，怎麼能說是弘揚慈悲呢？凡是發起大心的人，都不會有所簡擇，凡是被『生』所包含的，我都要度化他們。性類雖然繁多，但都屬於『生』所包含的。只要想著普遍救度，這就是殊勝的修行。
【English Translation】 English version Covered and stained by obstacles. Reincarnating in the two kinds of births and deaths, yet not losing its original pure nature. Its essence is originally tranquil, hence it is called Nirvana (extinction). The second is Nirvana with remainder. It refers to the True Thusness (Tathata, the true suchness of things), from which the afflictive obstacles are removed. There are three kinds of this: If the two vehicles (Sravakas and Pratyekabuddhas, Hearers and Solitary Buddhas), although they have cut off afflictions, still retain a body dependent on suffering, which has not yet been abandoned; if the Tathagatas (Buddhas), although they have no body of suffering caused by afflictions, they have a body dependent on unfulfilled merits. Although there is actually no suffering, there is a body on which the manifestation of suffering depends. These dependent bodies can all be called remainder. Because the obstacles are forever tranquil, it is called Nirvana. The third is Nirvana without remainder. It refers to the True Thusness, from which the suffering of birth and death is removed. There are two kinds of this: If the two vehicles, first cut off afflictions, thereby abandoning the coarse body of suffering in the cycle of birth and death; if the Tathagatas, they are forever free from birth and death. Therefore, they can all be called to have attained Nirvana without remainder. Because suffering is forever tranquil, it is called Nirvana. The fourth is Nirvana without abiding. It refers to the True Thusness, from which the obstacles to knowledge are removed. Great compassion and prajna wisdom constantly assist and protect it, therefore it does not abide in birth and death, nor does it abide in Nirvana, benefiting and bringing joy to all sentient beings, until the end of the future. Remaining tranquil in its function, hence it is called Nirvana. All sentient beings possess the nature of the first kind of Nirvana. The non-learners of the two vehicles may possess the nature of the first three kinds of Nirvana. Only my Bhagavan (Buddha) can be said to possess the nature of all four kinds of Nirvana. The Nirvana without remainder now spoken of is the third kind mentioned earlier, because it is free from the suffering of birth and death, and is forever blissful. What is called extinction is the extinction of obstacles and the deliverance from suffering, that is, the extinction of afflictive obstacles and obstacles to knowledge, and the deliverance from the suffering of the cycle of birth and death and the suffering of transformation. Tranquil and blissful, hence it is called extinction. Only by attaining Nirvana without remainder can one extinguish obstacles and deliver from suffering, therefore one enters Nirvana without remainder, and attains extinction. Question: Since sentient beings are so vast, the six realms of reincarnation (hells, hungry ghosts, animals, asuras, humans, and devas) are so numerous, and there are also the differences of the five vehicles (humans, devas, hearers, solitary Buddhas, and bodhisattvas), some with affinity and some without, some who can be delivered and some who cannot. If one person could universally deliver all, then why would the saints labor so hard? If they were all allowed to enter Nirvana, wouldn't that be inappropriate? Question: Why then make a vow to accomplish this impossible meaning? Answer: The Bodhisattva generates the Bodhicitta (the aspiration for enlightenment), hoping to accomplish the fruit of Buddhahood, relying on merit and wisdom, and fundamentally on compassion. The arising of vows and practices is established on this foundation. If there is anything abandoned, how can it be said to be promoting compassion? All those who generate great aspiration will not be selective, all those included in 'birth', I will deliver them. Although the natures are numerous, they all belong to what is included in 'birth'. As long as one thinks of universally delivering, this is a supreme practice.
克成。度生無多。速自成佛。睹斯妙益。勸發其心。是故經言。我皆令入。若爾則是。意願弘通。故知實理。非皆度盡。然應度者。亦通四生。其胎化生。多人夫攝。有色有想。或具身心。既非難處。可容滅度。卵濕二類。固則不然。既居難處。又未成熟。如何亦使入涅槃耶。答。若在難處。要待其時。若未成熟。而令成熟。已成熟者。而解脫之。皆入涅槃。亦何疑難。若爾涅槃言諺四種。足令滅苦。樂果昭宣。長言無餘。起非煩迂。答。但言涅槃。恐濫方便。凡夫外道。六行所成。未免淪回。尚拘苦網。為簡于彼。要舉無餘。是故不但言涅槃矣。若爾有餘。亦能滅障。既非方便。聖者方成。何故不言余滅也 答。由三義故。不言有餘。一是共果故。有苦無苦。所依身者。皆共所得。解脫果故。二宿業得故。謂二乘者。要依故業。分限之身。而證得故。三佛說得故。謂近聞法。修行所得。苦依未滅。非究竟故。非如無餘。是其究竟。要無苦依。故業身盡。任運謝滅。而方證得。是故不說。令得有餘。若爾自性。即是真如。諸佛所師。眾聖所趣。何不令入自性涅槃。答。自性涅槃。眾生本有。但未離障。尚處淪回。眾生無明。不能契悟真樂本有。失而不知。妄苦本空。得而不覺拔苦與樂。是曰慈悲。愿與本性。何所利益
【現代漢語翻譯】 現代漢語譯本： 克成（能夠完成）。度生無多（能夠被度化的眾生數量不多）。速自成佛（迅速成就佛果）。睹斯妙益（看到這種微妙的利益）。勸發其心（勸勉啓發他們的心）。是故經言（所以經典上說）：『我皆令入（我都要讓他們進入涅槃）』。若爾則是（如果這樣說），意願弘通（那麼佛的意願就能夠廣泛地實現）。故知實理（所以知道真實的道理），非皆度盡（並非所有眾生都能被度盡）。 然應度者（然而應該被度化的眾生），亦通四生（也包括胎生、卵生、濕生、化生四種）。其胎化生（其中胎生和化生的眾生），多人夫攝（多數能夠被丈夫所攝受，容易教化）。有色有想（有形體有思想），或具身心（或者具備完整的身心）。既非難處（既然不是處於困難的境地），可容滅度（就可以容許他們滅度）。卵濕二類（卵生和濕生這兩類眾生），固則不然（情況就不是這樣）。既居難處（既然居住在困難的境地），又未成熟（又沒有成熟）。如何亦使入涅槃耶（如何也能讓他們進入涅槃呢）？ 答（回答）：若在難處（如果在困難的境地），要待其時（就要等待時機）。若未成熟（如果還沒有成熟），而令成熟（就讓他們成熟）。已成熟者（已經成熟的），而解脫之（就讓他們解脫）。皆入涅槃（都進入涅槃），亦何疑難（又有什麼疑問呢）？若爾涅槃言諺四種（如果這樣，涅槃的說法有四種），足令滅苦（足以滅除痛苦），樂果昭宣（快樂的果報明顯地宣示）。長言無餘（長篇大論說無餘涅槃），起非煩迂（並非繁瑣迂迴）。 答（回答）：但言涅槃（只說涅槃），恐濫方便（恐怕會和方便法門混淆）。凡夫外道（凡夫和外道），六行所成（通過六種行為所成就的），未免淪回（不能避免輪迴）。尚拘苦網（還被束縛在痛苦的羅網中）。為簡于彼（爲了和他們區分開來），要舉無餘（一定要說無餘涅槃）。是故不但言涅槃矣（所以不僅僅說涅槃）。 若爾有餘（如果這樣，有餘涅槃），亦能滅障（也能滅除業障）。既非方便（既然不是方便法門），聖者方成（只有聖者才能成就）。何故不言余滅也（為什麼不說有餘涅槃的滅呢）？答（回答）：由三義故（由於三個原因），不言有餘（不說有餘涅槃）。一是共果故（一是共同的果報的緣故）。有苦無苦（有痛苦或者沒有痛苦），所依身者（所依賴的身體），皆共所得（都是共同得到的）。解脫果故（解脫的果報也是如此）。 二宿業得故（二是宿世的業力所得到的緣故）。謂二乘者（指聲聞和緣覺），要依故業（要依靠過去的業力），分限之身（有侷限的身體），而證得故（才能證得涅槃）。三佛說得故（三是佛陀所說的緣故）。謂近聞法（指接近佛法），修行所得（修行所得到的）。苦依未滅（痛苦的根源沒有滅除），非究竟故（不是究竟的緣故）。非如無餘（不像無餘涅槃），是其究竟（才是究竟）。要無苦依（一定要沒有痛苦的根源），故業身盡（過去的業力所形成的身體消盡），任運謝滅（自然而然地消逝），而方證得（才能證得）。是故不說（所以不說），令得有餘（讓人得到有餘涅槃）。 若爾自性（如果這樣，自性），即是真如（就是真如），諸佛所師（是諸佛的老師），眾聖所趣（是眾多聖賢所趨向的）。何不令入自性涅槃（為什麼不讓人進入自性涅槃）？答（回答）：自性涅槃（自性涅槃），眾生本有（眾生本來就具有）。但未離障（但是沒有離開業障），尚處淪回（還在輪迴之中）。眾生無明（眾生因為無明），不能契悟（不能契合領悟）。真樂本有（真正的快樂本來就具有），失而不知（失去了卻不知道）。妄苦本空（虛妄的痛苦本來就是空性的），得而不覺（得到了卻不覺悟）。拔苦與樂（拔除痛苦給予快樂），是曰慈悲（這就是慈悲）。愿與本性（想要給予本性），何所利益（有什麼利益呢）？
【English Translation】 English version: Kecheng (able to accomplish). Dusheng wuduo (not many beings can be delivered). Su zi cheng fo (quickly achieve Buddhahood). Du si miao yi (seeing this subtle benefit). Quan fa qi xin (encourage and inspire their minds). Shi gu jing yan (therefore the scriptures say): 'Wo jie ling ru (I will cause them all to enter Nirvana)'. Ruo er ze shi (if that is the case), yi yuan hong tong (then the Buddha's wishes can be widely realized). Gu zhi shi li (therefore know the true principle), fei jie du jin (not all beings can be delivered). Ran ying du zhe (however, those who should be delivered), yi tong si sheng (also include the four types of birth: womb-born, egg-born, moisture-born, and transformation-born). Qi tai hua sheng (among them, womb-born and transformation-born beings), duo ren fu she (most can be influenced by their husbands, easy to teach). You se you xiang (having form and thought), huo ju shen xin (or possessing complete body and mind). Ji fei nan chu (since they are not in difficult circumstances), ke rong mie du (they can be allowed to attain extinction). Luan shi er lei (the two types of egg-born and moisture-born beings), gu ze bu ran (the situation is not like this). Ji ju nan chu (since they live in difficult circumstances), you wei cheng shu (and are not yet mature). Ru he yi shi ru nie pan ye (how can they also be made to enter Nirvana)? Da (answer): Ruo zai nan chu (if in difficult circumstances), yao dai qi shi (must wait for the right time). Ruo wei cheng shu (if not yet mature), er ling cheng shu (then make them mature). Yi cheng shu zhe (those who are already mature), er jie tuo zhi (then liberate them). Jie ru nie pan (all enter Nirvana), yi he yi nan (what doubt is there)? Ruo er nie pan yan yan si zhong (if so, there are four kinds of Nirvana), zu ling mie ku (sufficient to eliminate suffering), le guo zhao xuan (the joyful result is clearly proclaimed). Chang yan wu yu (long discourse on Nirvana without remainder), qi fei fan yu (not cumbersome and circuitous). Da (answer): Dan yan nie pan (only saying Nirvana), kong lan fang bian (afraid of being confused with expedient means). Fan fu wai dao (ordinary people and heretics), liu xing suo cheng (achieved through six practices), wei mian lun hui (cannot avoid reincarnation). Shang ju ku wang (still bound by the net of suffering). Wei jian yu bi (to distinguish from them), yao ju wu yu (must mention Nirvana without remainder). Shi gu bu dan yan nie pan yi (therefore not only say Nirvana). Ruo er you yu (if so, Nirvana with remainder), yi neng mie zhang (can also eliminate obstacles). Ji fei fang bian (since it is not an expedient means), sheng zhe fang cheng (only sages can achieve it). He gu bu yan yu mie ye (why not speak of the extinction with remainder)? Da (answer): You san yi gu (due to three reasons), bu yan you yu (not speaking of Nirvana with remainder). Yi shi gong guo gu (one is because of the common result). You ku wu ku (having suffering or not having suffering), suo yi shen zhe (the body that is relied upon), jie gong suo de (is all commonly obtained). Jie tuo guo gu (the result of liberation is also like this). Er su ye de gu (two is because of the karma from past lives). Wei er cheng zhe (referring to Sravakas and Pratyekabuddhas), yao yi gu ye (must rely on past karma), fen xian zhi shen (a limited body), er zheng de gu (to attain Nirvana). San fo shuo de gu (three is because of what the Buddha said). Wei jin wen fa (referring to those who are close to the Dharma), xiu xing suo de (obtained through practice). Ku yi wei mie (the root of suffering has not been eliminated), fei jiu jing gu (not ultimate). Fei ru wu yu (not like Nirvana without remainder), shi qi jiu jing (that is ultimate). Yao wu ku yi (must have no root of suffering), gu ye shen jin (the body formed by past karma is exhausted), ren yun xie mie (naturally disappears), er fang zheng de (to attain it). Shi gu bu shuo (therefore not saying), ling de you yu (causing to obtain Nirvana with remainder). Ruo er zi xing (if so, self-nature), ji shi zhen ru (is Thusness), zhu fo suo shi (is the teacher of all Buddhas), zhong sheng suo qu (is what many sages aspire to). He bu ling ru zi xing nie pan (why not let people enter self-nature Nirvana)? Da (answer): Zi xing nie pan (self-nature Nirvana), zhong sheng ben you (beings originally possess). Dan wei li zhang (but have not left obstacles), shang chu lun hui (still in reincarnation). Zhong sheng wu ming (beings because of ignorance), bu neng qi wu (cannot accord with and realize). Zhen le ben you (true joy originally exists), shi er bu zhi (lost but do not know). Wang ku ben kong (illusory suffering is originally empty), de er bu jue (obtained but do not realize). Ba ku yu le (removing suffering and giving joy), shi yue ci bei (this is called compassion). Yuan yu ben xing (wanting to give to the original nature), he suo li yi (what benefit is there)?
。況皆本有。豈愿與之。是故不願與其自性。若爾菩薩。有大悲心。應愿與其最勝之果。何不願與無住涅槃。答。無住涅槃。唯大乘有。而今般若。通被三乘。能辨聲聞獨覺佛地故。舉三乘通得之果。是故但說無餘涅槃。故亦不是佛無餘涅槃也。若爾不應名第一心。二乘無餘非第一故。答。對生死苦。亦名第一。希愿此故。名第一心。如摩訶薩初發心位。亦得此名。此亦爾故。即此無餘。是第一果。是諸眾生。皆所應得。是故菩薩。發大慈悲。四生三界。一切眾生。皆以無餘而令滅度。正是菩薩廣大之行。令一切生得滅度故。亦是菩薩。離損減邊。能度眾生不執空故。亦是欲愿能攝持心。攝持修伏度生行故。既是應住愿樂之心。故說此文。名答住問。
經。如是滅度至得滅度者 贊曰。此常利益心。答修行問也。如是滅度者。牒前第一心。無量等者。牒前廣大心。三世言之則無量。十方求之乃無邊。種類言之即無數。故言無數無量無邊等也。實無等者。釋成常義。二論意云。由依無相相應定慧。觀一切法。平等真如。生死涅槃本來不異。眾生諸佛。性自無差。由妄想故。菩提為煩惱。若了悟也。生死即涅槃。由此言之。凡聖一如。眾生我身。實無別體。豈我身外。別有眾生。由得如是同體大悲。他縛即我縛。他
【現代漢語翻譯】 現代漢語譯本：況且這些（涅槃的功德）本來就存在於眾生心中，菩薩怎麼會不願意給他們呢？因此，菩薩不是不願意給予眾生他們的自性。如果這樣說，菩薩有大悲心，應該願意給予眾生最殊勝的果報，為什麼不願給予無住涅槃（Anupadhi-sesa-nirvana，不滯留于任何境界的涅槃）呢？回答是：無住涅槃唯有大乘（Mahayana）才有，而現在的《般若經》（Prajna Sutra）是通用於聲聞乘（Sravakayana）、獨覺乘（Pratyekabuddhayana）和佛乘（Buddhayana）的，能夠辨別聲聞、獨覺和佛的境界，所以舉出三乘共通能得到的果報，因此只說無餘涅槃（nirvana-aparishesha）。所以，這裡說的無餘涅槃也不是佛的無餘涅槃。如果這樣，就不應該稱之為第一心（prathamacitta），因為二乘（聲聞乘和獨覺乘）的無餘涅槃不是第一。回答是：相對於生死之苦，也可以稱為第一，因為希望得到它，所以稱為第一心。就像摩訶薩（Mahasattva，大菩薩）初發心的時候，也可以得到這個名稱，這裡也是如此。這個無餘涅槃是第一果，是所有眾生都應該得到的。所以菩薩發起大慈悲心，對於四生（卵生、胎生、濕生、化生）三界（欲界、色界、無色界）的一切眾生，都用無餘涅槃來讓他們滅度。這正是菩薩廣大的行為，讓一切眾生都能得到滅度。這也是菩薩遠離損減邊，能夠度化眾生而不執著于空。這也是欲愿能夠攝持心，攝持、修伏、度化眾生的行為。既然是應該安住的愿樂之心，所以說這段經文是回答安住的問題。 經：如是滅度至得滅度者。 贊曰：這是常利益心，回答修行的問題。『如是滅度者』，是承接前面說的第一心。『無量等者』，是承接前面說的大心。從三世（過去、現在、未來）來說，就是無量；從十方（東、南、西、北、東南、西南、東北、西北、上、下）來求，就是無邊；從種類來說，就是無數，所以說無數、無量、無邊等等。『實無等者』，是解釋成就常義。二論（中觀論和瑜伽師地論）的意思是說，由於依靠與無相相應的定慧，觀察一切法，平等真如（Tathata，如如），生死和涅槃本來沒有差異，眾生和諸佛，自性本來沒有差別。由於妄想的緣故，菩提（Bodhi，覺悟）變成了煩惱；如果了悟了，生死就是涅槃。由此來說，凡夫和聖人是一樣的，眾生和我的身體，實際上沒有別的本體，難道在我的身體之外，還有別的眾生嗎？由於得到這樣同體的大悲心，別人的束縛就是我的束縛，別人的痛苦就是我的痛苦。
【English Translation】 English version: Moreover, these (merits of Nirvana) are originally inherent in the minds of sentient beings. How could a Bodhisattva be unwilling to give them? Therefore, it is not that the Bodhisattva is unwilling to give sentient beings their own nature. If that's the case, Bodhisattvas, possessing great compassion, should be willing to grant sentient beings the most supreme fruit. Why not grant them Anupadhi-sesa-nirvana (Nirvana without residue, not dwelling in any realm)? The answer is: Anupadhi-sesa-nirvana is unique to the Mahayana. However, the present Prajna Sutra is applicable to the Sravakayana, Pratyekabuddhayana, and Buddhayana, capable of distinguishing the realms of Sravakas, Pratyekabuddhas, and Buddhas. Therefore, it cites the fruit commonly attainable by the Three Vehicles. Hence, it only speaks of nirvana-aparishesha (Nirvana with residue). Thus, the nirvana-aparishesha mentioned here is not the Buddha's nirvana-aparishesha either. If so, it should not be called the 'first mind' (prathamacitta), because the nirvana-aparishesha of the Two Vehicles (Sravakayana and Pratyekabuddhayana) is not the first. The answer is: Relative to the suffering of birth and death, it can also be called the first, because of the hope to attain it, it is called the first mind. Just like when a Mahasattva (great Bodhisattva) initially generates the aspiration, they can also attain this name. It is the same here. This nirvana-aparishesha is the first fruit, which all sentient beings should attain. Therefore, Bodhisattvas generate great compassion, and for all sentient beings in the Four Births (oviparous, viviparous, moisture-born, and metamorphic) and the Three Realms (Desire Realm, Form Realm, Formless Realm), they use nirvana-aparishesha to liberate them. This is precisely the vast conduct of Bodhisattvas, enabling all sentient beings to attain liberation. This is also Bodhisattvas distancing themselves from the side of diminution, being able to liberate sentient beings without being attached to emptiness. This is also the desire and aspiration capable of upholding the mind, upholding, subduing, and liberating the conduct of sentient beings. Since it is the heart of joyful aspiration that should be dwelled in, therefore this passage is said to answer the question of dwelling. Sutra: 'Such liberation until those who attain liberation'. Commentary: This is the mind of constant benefit, answering the question of practice. 'Such liberation' refers to the previously mentioned first mind. 'Immeasurable, etc.' refers to the previously mentioned vast mind. Speaking from the Three Times (past, present, future), it is immeasurable; seeking from the Ten Directions (east, south, west, north, southeast, southwest, northeast, northwest, above, below), it is boundless; speaking from the types, it is countless. Therefore, it is said countless, immeasurable, boundless, etc. 'Truly without equal' explains the accomplishment of the meaning of constancy. The meaning of the Two Treatises (Madhyamaka-karika and Yogacarabhumi-sastra) is that, by relying on samadhi and wisdom corresponding to non-appearance, observing all dharmas, the equal Suchness (Tathata), birth and death and Nirvana are originally not different, sentient beings and all Buddhas, their nature is originally without difference. Due to delusion, Bodhi (enlightenment) becomes affliction; if one awakens, birth and death is Nirvana. From this perspective, ordinary beings and sages are the same, sentient beings and my body, in reality, have no separate entity. How could there be other sentient beings outside my body? Due to attaining such great compassion of the same body, the bondage of others is my bondage, the suffering of others is my suffering.
度即我度。由無彼此。不生勞倦。故能常度一切眾生。如是皆因得無相定慧。悟無相理。此即菩薩菩薩邪行對治。遠離執著。我能度故。亦是遠離增益之邊。不執實有眾生度故。亦名安立。第一義諦。第一義中。無生度故。亦則名為甚深之行。廣度眾生。無度相故。亦名顯現。二量顯了。證真如理。無度相故。既為菩薩常利益心。亦即名為大喜無量。無相定慧。既有此能。是故菩薩。應如是修相應定慧無相之行。
經。何以故至即非菩薩 贊曰。此不顛倒利益心。答降伏問。前令修行無相定慧。起同體相。而常度生。此恐散亂起顛倒心。取自他相。故相為遮止。於此文中。有徴有釋。徴之意者。何所以故。滅度眾生。不取度相。釋之意云。若有自他二相不亡。則于自他身。而起我相。亦於他身。起人等相。是有顛倒之心。寧得名為菩薩。既無同體悲智。豈能常度眾生。且身本無我。孰為能度。眾生本空。曷為所度。妄生取相。見自他耶。故凈名云。譬如幻士。為幻人說法。當達是意。夫真菩薩者。一于自身。無其我相。二者于眾生。離其法相。故能常度一切眾生。汝今發心。欲度眾生。故應不起自身我相。亦不於他起人等相。若能如是。名真菩薩。方能濟度一切眾生。則是共見正行。對治遠離我。能不住相故。
【現代漢語翻譯】 現代漢語譯本： 『度』即是我度化。因為沒有彼此的分別，所以不會產生疲勞厭倦，因此能夠經常度化一切眾生。像這樣都是因為獲得了無相的定慧，領悟了無相的真理。這正是菩薩用以對治邪行，遠離執著的法門。因為我能度化眾生，所以也是遠離了增益的邊見。因為不執著實有眾生被度化，所以也稱為安立第一義諦。在第一義中，沒有生滅度化的現象，因此也稱為甚深的修行。廣泛地度化眾生，卻沒有度化的相狀，所以也稱為顯現二量，顯明瞭證悟真如的道理。因為沒有度化的相狀，所以是菩薩恒常利益眾生的心，也稱為大喜無量。無相的定慧，既然有這樣的能力，所以菩薩應當這樣修習相應的定慧，無相的修行。
經：為什麼會這樣，乃至就不是菩薩呢？ 贊曰：這種不顛倒的利益之心，回答了降伏的提問。前面講了要修行無相的定慧，生起同體的相狀，從而經常度化眾生。這裡是擔心散亂生起顛倒之心，執取自他的相狀，所以用相來遮止。在這段文字中，有提問有解釋。提問的意思是：為什麼滅度眾生，卻不執取度化的相狀？解釋的意思是：如果自他和二的相狀沒有消除，那麼就會在自身和他人身上，生起我相，也會在他人身上，生起人等的相狀。這是有顛倒的心，怎麼能稱為菩薩呢？既然沒有同體的悲智，怎麼能經常度化眾生呢？況且身體本來就沒有我，誰是能度化的主體呢？眾生本來就是空性的，什麼又是被度化的客體呢？妄自生起執著的相狀，見到自己和他人嗎？所以《維摩詰經》說：『譬如幻術師，為幻化的人說法。』應當明白這個道理。真正的菩薩，一是在自身上，沒有我相；二是在眾生身上，遠離法相。所以能夠經常度化一切眾生。你現在發心，想要度化眾生，所以應當不起自身我相，也不在他人身上起人等相。如果能夠這樣，就稱為真菩薩，才能救濟度化一切眾生。這就是共同見證的正行，對治遠離我，因為不住相的緣故。
【English Translation】 English version: 'Deliverance' is the same as my deliverance. Because there is no distinction between self and other, there is no fatigue or weariness. Therefore, one can constantly deliver all sentient beings. All of this is due to obtaining the samadhi and wisdom of non-form (Wu Xiang Ding Hui), and realizing the truth of non-form. This is precisely the method by which a Bodhisattva counteracts evil conduct and stays away from attachments. Because I can deliver sentient beings, it is also staying away from the extreme of augmentation. Because one does not cling to the notion that there are real sentient beings being delivered, it is also called establishing the First Principle (Di Yi Yi Di). In the First Principle, there is no phenomenon of birth, death, or deliverance, so it is also called profound practice. To extensively deliver sentient beings without the appearance of deliverance is also called manifesting the two measures, clearly demonstrating the truth of realizing Suchness (Zhen Ru). Because there is no appearance of deliverance, it is the constant heart of a Bodhisattva to benefit sentient beings, and it is also called great joy and immeasurable. Since the samadhi and wisdom of non-form have such abilities, therefore, Bodhisattva should cultivate the corresponding samadhi and wisdom, the practice of non-form in this way.
Sutra: Why is it so, and then not a Bodhisattva? Commentary: This non-inverted heart of benefiting answers the question of subduing. The previous section spoke of cultivating the samadhi and wisdom of non-form, generating the appearance of oneness, and thus constantly delivering sentient beings. This section is concerned that distraction may arise, leading to an inverted mind, clinging to the appearances of self and other, so appearance is used to prevent this. In this passage, there is a question and an explanation. The meaning of the question is: Why does one extinguish sentient beings without clinging to the appearance of deliverance? The meaning of the explanation is: If the appearances of self and other are not eliminated, then one will generate the appearance of self in oneself and others, and also generate the appearance of people and so on in others. This is a mind with inversion, how can it be called a Bodhisattva? Since there is no compassion and wisdom of oneness, how can one constantly deliver sentient beings? Moreover, the body originally has no self, who is the subject that can deliver? Sentient beings are originally empty, what is the object that is delivered? Falsely generating clinging appearances, seeing oneself and others? Therefore, the Vimalakirti Sutra says: 'It is like a magician preaching to illusory people.' One should understand this principle. A true Bodhisattva, firstly, has no self-appearance in oneself; secondly, is away from the appearance of Dharma in sentient beings. Therefore, one can constantly deliver all sentient beings. You now generate the aspiration to deliver sentient beings, so you should not generate the self-appearance in yourself, nor generate the appearance of people and so on in others. If one can do this, it is called a true Bodhisattva, and one can save and deliver all sentient beings. This is the correct practice of common witnessing, counteracting and staying away from self, because one does not dwell in appearance.
亦即同前是顯現。心除自他相。了真如故。亦是所住不顛倒心。遠離我等顛倒相故。又是菩薩大舍無量。能離自他。住平等故。離自他相。既有此能。菩薩應當如是降伏。勿起妄念而有自他。若能如是菩薩則能攝菩提心。攝取眾生。正是菩薩四利益心。別修行相之總住處。豈唯別答前之三問。及是總答云何住義。故天親論。頌此義云。廣大第一常。其心不顛倒。利益深心住。此乘功德滿。
經。複次須菩提至行於佈施 贊曰。次下第二明其修行八住處中。波羅蜜凈。即十八中。波羅蜜相應行住處。前令發心以希佛果。次令修行為菩提因行。若不修果不成故。故說萬行為圓滿持。能持佛地圓滿果故。若爾妙業八萬四千。何故此中。但言其施。答。以施為萬行之初。且粗而易習。況言包於六度。亦舉此而統余。其義者何。施有三種。一資生施。謂以資財資彼生故。二無畏施。謂以慈愛令彼安故。三者法施。謂以善法濟其苦故。以此三施。攝彼六度。初資生施。攝初施度。施彼資財資益彼故。次無畏施。攝彼戒忍。由持戒故。不損惱他。于菩薩所。未加惡者。知不行惡。不生怖故。由忍辱故。能忍他害二菩薩者。知能忍耐。終無返報。亦不怖故。后善法施。攝進定慧。若為眾生。說法之時。由精進故。不憚寒熱。不告
【現代漢語翻譯】 現代漢語譯本： 也就是說，和前面一樣，這是（佛）的顯現。心中去除自他和合之相，因為領悟了真如的緣故。這也是安住于不顛倒的心。遠離我等顛倒之相的緣故。又是菩薩大舍無量，能夠遠離自他，安住于平等之故。遠離自他之相，既然有這樣的能力，菩薩應當這樣降伏（其心），不要生起妄念而有自他之分。如果能夠這樣，菩薩就能攝取菩提心，攝取眾生。這正是菩薩四種利益眾生的心，是特別修行之相的總安住之處。豈止是分別回答了前面的三個問題，而且是總的回答瞭如何安住的意義。所以天親菩薩的論中，用偈頌概括了這個意義：『廣大第一常，其心不顛倒，利益深心住，此乘功德滿。』
經文：『複次須菩提至行於佈施』 贊曰：接下來第二部分闡明在修行的八個安住之處中，波羅蜜（Paramita，意為到達彼岸）的清凈，也就是十八界中，與波羅蜜相應的修行安住之處。前面使（眾生）發心以希求佛果，接下來使（眾生）修行作為菩提（Bodhi，意為覺悟）之因。如果不修行，果實不會成就。所以說修行萬行是爲了圓滿持戒，能夠持有佛地的圓滿果實。如果這樣，微妙的業有八萬四千種，為什麼這裡只說佈施呢？回答：因為佈施是萬行之初，而且粗淺容易學習。況且說它包含了六度（六種到達彼岸的方法），也是舉出這個來統攝其餘的。其中的意義是什麼呢？佈施有三種：一是資生施，就是用資財來資助眾生的生活；二是無畏施，就是用慈愛使他們安定；三是法施，就是用善法來救濟他們的痛苦。用這三種佈施，攝取那六度。最初的資生施，攝取最初的佈施度，用資財來資助利益他們。其次的無畏施，攝取持戒和忍辱。因為持戒的緣故，不損害他人。對於菩薩，沒有加以惡行的人，知道（菩薩）不會行惡，所以不生恐懼。由於忍辱的緣故，能夠忍受他人的傷害，這兩個菩薩，知道（菩薩）能夠忍耐，終究不會報復，也不恐懼。後面的善法施，攝取精進、禪定和智慧。如果為眾生說法的時候，由於精進的緣故，不害怕寒冷和炎熱，不告訴（他人）。
【English Translation】 English version: That is to say, the same as before, this is the manifestation (of the Buddha). The mind removes the appearance of self and other, because of realizing the true nature. This is also abiding in a mind that is not inverted, because it is far from the inverted appearance of self and others. Moreover, the Bodhisattva's great giving is immeasurable, able to be apart from self and other, and abide in equality. Being apart from the appearance of self and other, since it has this ability, the Bodhisattva should subdue (his mind) in this way, and not give rise to delusional thoughts that have self and other distinctions. If one can do this, the Bodhisattva can gather the Bodhi (Enlightenment) mind and gather sentient beings. This is precisely the Bodhisattva's four minds of benefiting sentient beings, and it is the total abiding place of the special practice appearances. It is not only answering the previous three questions separately, but also answering the meaning of how to abide in general. Therefore, in Vasubandhu's treatise, a verse summarizes this meaning: 'Vast, foremost, constant, its mind is not inverted, benefiting the deep mind abides, the merits of this vehicle are complete.'
Sutra: 'Furthermore, Subhuti, to practice giving.' Praise: The second part below clarifies that among the eight abodes of practice, the purity of Paramita (Perfection, meaning to reach the other shore), that is, among the eighteen realms, the practice abode corresponding to Paramita. The first part makes (sentient beings) aspire to the fruit of Buddhahood, and the next part makes (sentient beings) practice as the cause of Bodhi (Enlightenment). If one does not practice, the fruit will not be achieved. Therefore, it is said that practicing myriad deeds is for complete precepts, which can hold the complete fruit of the Buddha-land. If so, there are eighty-four thousand subtle karmas, why is only giving mentioned here? Answer: Because giving is the beginning of myriad deeds, and it is superficial and easy to learn. Moreover, it is said that it includes the six Paramitas (six perfections), and it also uses this to encompass the rest. What is the meaning of this? There are three types of giving: first, giving of livelihood, which is to use resources to support the lives of others; second, giving of fearlessness, which is to use loving-kindness to make them peaceful; and third, giving of Dharma, which is to use good Dharma to relieve their suffering. Using these three types of giving, one encompasses the six Paramitas. The initial giving of livelihood encompasses the initial Paramita of giving, using resources to support and benefit them. The next giving of fearlessness encompasses precepts and patience. Because of upholding precepts, one does not harm others. For Bodhisattvas, those who have not committed evil deeds know that (the Bodhisattva) will not do evil, so they do not feel fear. Because of patience, one can endure the harm of others, and these two Bodhisattvas know that (the Bodhisattva) can endure and will never retaliate, nor will they be afraid. The later giving of good Dharma encompasses diligence, meditation, and wisdom. If one is expounding the Dharma for sentient beings, because of diligence, one is not afraid of cold and heat, and does not tell (others).
勞倦。常勤說法。由禪定故。不貪敬養。能善知心稱根說法。由智慧故。解了於法。無有倒錯。如實而說。既以三施。具包六度。施言通三。即六度也。故天親論。頌此義云。檀義攝於六。資生無畏法。此中一二三。是名修行住。由行如是六度行故。一一皆得二世果報。現在報恩。恭敬供養。當謂六度諸別異果。施得大財富。戒成大尊貴。忍招善眷屬。進獲果不絕。定感身無損。慧根利悅樂。然其修行。有其二種。若求此果。名住相行。不求此果。名不住行。若不求報。而行施者。便與七種最勝相應。既皆得彼。到彼岸名近成。此報遠成佛果。若求果報而行。行者心有垢故。行不精淳。既不得到彼岸名焉。感菩提極果。為遮住相之施。故令不住其心。又文中分二。初明不住行施。以答三問。后釋此疑難。勸勉令修。初文復二。初明三不住施。答。其住問。后令不住于相。合答修伏問。初中復二。初不住於法施。后不住六塵施。此初也。準餘本經。有三不住。是故諸論依三以解。三不住者。不住於事施。都無所住施。不住六塵施。初中事者。有其三義。謂于現生。自身體事。于彼資生。所施物事。于當來世。施物果事。若於現在。愛著自身。為存己故。起不行障。設不獲已而行施時。或復生苦。或復追悔。或由住著。求
【現代漢語翻譯】 勞倦：因為經常勤奮說法。 由禪定故：因為有禪定的緣故，所以不貪圖別人的尊敬供養。 能善知心稱根說法：能夠很好地瞭解眾生的心，根據他們的根器來說法。 由智慧故：因為有智慧的緣故，所以能夠理解佛法，沒有顛倒錯亂，如實地宣說。 既以三施，具包六度：既然用財施、法施、無畏施這三種佈施，就完全包含了六度（佈施、持戒、忍辱、精進、禪定、智慧）。 施言通三，即六度也：佈施一詞貫通了三種佈施，也就是包含了六度。 故天親論，頌此義云：所以天親菩薩的論中，用偈頌來闡述這個道理說： '檀義攝於六，資生無畏法。此中一二三，是名修行住。'（佈施的意義涵蓋了六度，資生布施、無畏佈施、法佈施。這其中的一、二、三，就叫做修行的住處。） 由行如是六度行故，一一皆得二世果報：因為修行這樣的六度行，每一種都能得到現世和來世的果報。 現在報恩，恭敬供養：現在得到報恩，恭敬供養。 當謂六度諸別異果：應當知道六度各自有不同的果報。 施得大財富，戒成大尊貴，忍招善眷屬，進獲果不絕，定感身無損，慧根利悅樂：佈施得到大財富，持戒成就大尊貴，忍辱招感好的眷屬，精進獲得果報不絕，禪定感得身體沒有損傷，智慧之根敏銳而快樂。 然其修行，有其二種：然而修行有兩種。 若求此果，名住相行：如果追求這些果報，就叫做住相修行。 不求此果，名不住行：如果不追求這些果報，就叫做不住相修行。 若不求報，而行施者，便與七種最勝相應：如果不求果報而行佈施，就與七種最殊勝的功德相應。 既皆得彼，到彼岸名近成：既然都能得到那些功德，到達彼岸就叫做接近成就。 此報遠成佛果：這種果報最終會成就佛果。 若求果報而行，行者心有垢故，行不精淳：如果追求果報而行佈施，修行者的心中有染污，所以修行不精純。 既不得到彼岸名焉，感菩提極果：既然不能到達彼岸，又怎麼能感得菩提的最終果位呢？ 為遮住相之施，故令不住其心：爲了遮止住相佈施，所以要讓心不住于相。 又文中分二：文章中又分為兩部分。 初明不住行施，以答三問：首先闡明不住相的佈施，來回答前面的三個問題。 后釋此疑難，勸勉令修：然後解釋這些疑問，勸勉大家修行。 初文復二：第一部分又分為兩部分。 初明三不住施，答其住問：首先闡明三種不住相的佈施，回答關於『住』的問題。 后令不住于相，合答修伏問：然後說明要不住于相，綜合回答關於『修行』和『降伏』的問題。 初中復二：第一部分中又分為兩部分。 初不住於法施，后不住六塵施：首先是不住於法施，然後是不住於六塵的佈施。 此初也：這是第一部分。 準餘本經，有三不住：參照其他的經典，有三種不住。 是故諸論依三以解：所以各種論典依據這三種不住來解釋。 三不住者，不住於事施，都無所住施，不住六塵施：三種不住是：不住於事施，都無所住施，不住於六塵施。 初中事者，有其三義：第一種不住於事施，有三種含義。 謂于現生，自身體事，于彼資生，所施物事，于當來世，施物果事：即對於現世，自身身體的事情；對於資養生命，所施捨的物品的事情；對於未來世，施捨物品的果報的事情。 若於現在，愛著自身，為存己故，起不行障：如果在現在，貪愛執著自身，爲了儲存自己，產生不佈施的障礙。 設不獲已而行施時，或復生苦，或復追悔，或由住著，求：即使不得已而行佈施時，或者又感到痛苦，或者又感到後悔，或者由於執著，而追求……
【English Translation】 Weariness: Because of constantly and diligently expounding the Dharma. Due to Dhyana (Zen) Samadhi (禪定): Because of Dhyana Samadhi, one does not crave respect and offerings from others. Able to skillfully know the minds and expound the Dharma according to the roots (of sentient beings) (能善知心稱根說法): Able to skillfully understand the minds of sentient beings and expound the Dharma according to their capacities. Due to wisdom (由智慧故): Because of wisdom, one can understand the Dharma without inversion or error, and expound it truthfully. Having used the Threefold Giving, completely encompassing the Six Paramitas (既以三施，具包六度): Since using the three types of giving—material giving (財施), Dharma giving (法施), and fearlessness giving (無畏施)—completely encompasses the Six Paramitas (giving, morality, patience, diligence, concentration, and wisdom). Giving in speech encompasses the three, which are the Six Paramitas (施言通三，即六度也): The term 'giving' encompasses the three types of giving, which in turn include the Six Paramitas. Therefore, Vasubandhu's Treatise (天親論), praises this meaning, saying (故天親論，頌此義云): Therefore, in Vasubandhu Bodhisattva's treatise, a verse is used to elucidate this principle, saying: 'Giving's meaning encompasses the six, sustenance, fearlessness, Dharma. Among these, one, two, three, are called the dwelling of practice.' ('檀義攝於六，資生無畏法。此中一二三，是名修行住。') Because of practicing such Six Paramita practices, each one obtains the karmic retribution of two lifetimes (由行如是六度行故，一一皆得二世果報): Because of cultivating such Six Paramita practices, each one can obtain the karmic retribution in both the present and future lives. Presently repaying kindness, respectfully making offerings (現在報恩，恭敬供養): In the present, one receives repayment of kindness and respectful offerings. It should be said that the Six Paramitas each have different karmic results (當謂六度諸別異果): It should be understood that each of the Six Paramitas has its own distinct karmic results. Giving obtains great wealth, morality achieves great nobility, patience attracts good family members, diligence obtains uninterrupted results, concentration senses no harm to the body, the root of wisdom is sharp and joyful (施得大財富，戒成大尊貴，忍招善眷屬，進獲果不絕，定感身無損，慧根利悅樂): Giving obtains great wealth, morality achieves great nobility, patience attracts good family members, diligence obtains uninterrupted results, concentration brings about a body without harm, and the root of wisdom is sharp and joyful. However, there are two types of practice (然其修行，有其二種): However, there are two types of cultivation. If seeking these results, it is called practice with attachment to characteristics (若求此果，名住相行): If one seeks these results, it is called practice with attachment to characteristics. If not seeking these results, it is called practice without attachment (不求此果，名不住行): If one does not seek these results, it is called practice without attachment. If not seeking reward and giving, then one is in accordance with the seven most supreme qualities (若不求報，而行施者，便與七種最勝相應): If one gives without seeking reward, then one is in accordance with the seven most supreme qualities. Since all obtain those, reaching the other shore is called near accomplishment (既皆得彼，到彼岸名近成): Since all can obtain those qualities, reaching the other shore is called near accomplishment. This reward is far from accomplishing the fruit of Buddhahood (此報遠成佛果): This reward ultimately leads to the accomplishment of Buddhahood. If seeking karmic retribution and practicing, the practitioner's mind has defilements, so the practice is not pure (若求果報而行，行者心有垢故，行不精淳): If one practices giving while seeking karmic retribution, the practitioner's mind has defilements, so the practice is not pure. Since one cannot reach the other shore, how can one sense the ultimate fruit of Bodhi (既不得到彼岸名焉，感菩提極果): Since one cannot reach the other shore, how can one sense the ultimate fruit of Bodhi? To prevent giving with attachment to characteristics, one is made to not dwell in the mind (為遮住相之施，故令不住其心): To prevent giving with attachment to characteristics, one is made to not dwell in the mind. Furthermore, the text is divided into two parts (又文中分二): Furthermore, the text is divided into two parts. First, clarifying giving without attachment, to answer the three questions (初明不住行施，以答三問): First, clarifying giving without attachment to answer the three questions from before. Later, explaining these difficulties, encouraging cultivation (后釋此疑難，勸勉令修): Then, explaining these difficulties and encouraging everyone to cultivate. The first part is again divided into two parts (初文復二): The first part is again divided into two parts. First, clarifying the three non-attachments in giving, answering the question of 'dwelling' (初明三不住施，答其住問): First, clarifying the three non-attachments in giving to answer the question about 'dwelling'. Later, causing non-attachment to characteristics, comprehensively answering the questions of 'cultivation' and 'subduing' (后令不住于相，合答修伏問): Then, explaining how to not be attached to characteristics, comprehensively answering the questions about 'cultivation' and 'subduing'. The first part is again divided into two parts (初中復二): The first part is again divided into two parts. First, non-attachment to Dharma giving, then non-attachment to giving of the six sense objects (初不住於法施，后不住六塵施): First, non-attachment to Dharma giving, then non-attachment to giving of the six sense objects. This is the first part (此初也): This is the first part. According to other sutras, there are three non-attachments (準餘本經，有三不住): According to other sutras, there are three non-attachments. Therefore, the various treatises rely on these three to explain (是故諸論依三以解): Therefore, the various treatises rely on these three to explain. The three non-attachments are: non-attachment to giving of things, giving without any dwelling, and non-attachment to giving of the six sense objects (三不住者，不住於事施，都無所住施，不住六塵施): The three non-attachments are: non-attachment to giving of things, giving without any dwelling, and non-attachment to giving of the six sense objects. In the first, 'things' has three meanings (初中事者，有其三義): In the first, 'things' has three meanings. Namely, in the present life, matters of one's own body; in sustaining life, matters of the things given; in the future life, matters of the results of giving things (謂于現生，自身體事，于彼資生，所施物事，于當來世，施物果事): Namely, in the present life, matters of one's own body; in sustaining life, matters of the things given; in the future life, matters of the results of giving things. If in the present, one is attached to oneself, for the sake of preserving oneself, arising obstacles to not giving (若於現在，愛著自身，為存己故，起不行障): If in the present, one is attached to oneself, for the sake of preserving oneself, arising obstacles to not giving. Even if one gives when it is unavoidable, one may feel pain, or regret, or due to attachment, seek (設不獲已而行施時，或復生苦，或復追悔，或由住著，求): Even if one gives when it is unavoidable, one may feel pain, or regret, or due to attachment, seek...
當物果。由此不成所求勝體。設得當果。而不圓常。為遮此故。是故經言。不住於事。應行佈施。既離三事。說此經文。是故三論。各明一義。下二不住。亦準此知。次下所住。有其二義。初住現在。報恩供養。成僻行障。為邪僻因。后住當來邪僻之果。此復有二。或無畏施。戒忍二果。或除財施。餘五度果。皆是通別當來果故。若求此等。心既邪僻。名求異事。勝果不成。為遮此等。是故經言。都無所住應行佈施。戒忍等果。不可別分。故總說言都無住也。財及五果。皆當果法。自身報恩。皆現在法資生。無畏皆世道法。是故此經總合兩文。名為住法。既皆不住。故總說云。於法無住。雖與此本。作此道理。終成譯主咸文妄耳。
經。所謂不住至觸法佈施 贊曰。此不住六塵施也。文言所謂。似釋前標三不住施。文義既殊。前文非標。此亦非釋。又是譯者妄加文耳。此文亦通或總或別。六度所得。二世果報。二世之果。皆有二種。現二報者。外得供養世間五塵樂。內成適悅現法涅槃。當二報者。近得美妙五欲之樂。遠得法身萬德之果。此二世果。或通六度。或別法施之所成就。若求現當五塵果者。名住色等而行佈施。求現涅槃當法身者。名為住法而行佈施。若住此等而行施者。心不順故。名倒行障。不契菩提
【現代漢語翻譯】 現代漢語譯本 如果執著于（佈施的）果報，就無法成就所求的殊勝之體。即使得到（果報），也不是圓滿常住的。爲了避免這種情況，所以經文說：『不住於事，應行佈施。』既然遠離了這三種執著，才宣說這部經文。因此，三論宗各自闡明一個義理。下面的兩種不住，也可以依此類推得知。接下來所說的『住』，有兩種含義：第一種是執著于現在的報恩供養，成為邪僻行為的障礙，是邪僻的原因；第二種是執著于將來的邪僻果報。這又分為兩種：或者（執著于）無畏施、戒施、忍施的果報，或者（執著于）除了財施之外的其餘五度的果報，這些都是通於或別於將來的果報。如果追求這些，心就邪僻了，就叫做『求異事』，殊勝的果報就無法成就。爲了避免這些，所以經文說：『都無所住應行佈施。』戒施、忍施等的果報，不可分開，所以總的說『都無住』。財施以及五度的果報，都是將來的果法；自身報恩，都是現在的資生之法；無畏施，都是世間道法。所以這部經總合了兩層含義，叫做『住法』。既然都不執著，所以總的說『於法無住』。雖然與這個版本，作這樣的解釋，最終還是譯者的隨意增刪罷了。
經文：『所謂不住至觸法佈施。』贊曰：這是指不執著於六塵（色、聲、香、味、觸、法）的佈施。經文說『所謂』，好像是爲了解釋前面所標示的三種不住施。但文義既然不同，前面的經文就不是標示，這裡也不是解釋，這又是譯者隨意增加的文字。這段經文也可以理解為或者總說，或者分別說，六度所得到的，二世（現在和將來）的果報。二世的果報，都有兩種：現在的果報，外在得到供養和世間的五塵之樂，內在成就適悅的現法涅槃；將來的果報，近的得到美妙的五欲之樂，遠的得到法身萬德的果報。這二世的果報，或者通於六度，或者特別由法施所成就。如果追求現在和將來的五塵果報，就叫做『住色等而行佈施』；如果追求現在的涅槃和將來的法身，就叫做『住法而行佈施』。如果執著于這些而行佈施，心就不順應（真理），叫做顛倒行，不能契合菩提（覺悟）。
【English Translation】 English version If one clings to the fruit of (giving), then one cannot achieve the supreme essence that is sought. Even if one obtains (the fruit), it is not complete and permanent. To avoid this, therefore, the sutra says: 'Not dwelling on things, one should practice giving.' Since one is free from these three attachments, this sutra is proclaimed. Therefore, the Three Treatise School each elucidates one meaning. The following two non-dwellings can also be understood by analogy. The 'dwelling' mentioned next has two meanings: the first is clinging to present repayment of kindness and offerings, which becomes an obstacle to perverse actions and is the cause of perversity; the second is clinging to the future fruit of perversity. This is further divided into two: either (clinging to) the fruits of fearlessness giving, moral discipline giving, and patience giving, or (clinging to) the fruits of the remaining five perfections besides wealth giving, all of which are common to or distinct from future fruits. If one seeks these, the mind becomes perverse, which is called 'seeking different things,' and the supreme fruit cannot be achieved. To avoid these, therefore, the sutra says: 'Without dwelling on anything, one should practice giving.' The fruits of moral discipline giving, patience giving, etc., cannot be separated, so it is generally said 'without dwelling.' Wealth giving and the fruits of the five perfections are all future fruit dharmas; repaying kindness oneself is a present dharma of sustenance; fearlessness giving is a worldly dharma. Therefore, this sutra combines two layers of meaning, called 'dwelling on dharmas.' Since one does not dwell on any of them, it is generally said 'without dwelling on dharmas.' Although this version makes this explanation, it ultimately becomes the translator's arbitrary additions and deletions.
Sutra: 'The so-called non-dwelling extends to giving of contact with dharmas.' Commentary: This refers to giving without clinging to the six sense objects (rupa(form), sabda(sound), gandha(smell), rasa(taste), sparsa(touch), dharma(objects of mind)). The sutra says 'the so-called,' as if to explain the three types of non-dwelling giving indicated earlier. But since the meaning is different, the previous sutra is not an indication, and this is not an explanation; this is again the translator's arbitrary addition. This passage can also be understood as either a general statement or a separate statement, the fruits of the two worlds (present and future) obtained from the six perfections. The fruits of the two worlds are of two kinds: the present fruits are, externally, obtaining offerings and the pleasures of the five sense objects of the world, and internally, achieving pleasant present-life nirvana; the future fruits are, in the near future, obtaining the wonderful pleasures of the five desires, and in the distant future, obtaining the fruit of the dharma body with ten thousand virtues. These fruits of the two worlds either pertain to the six perfections in general or are specifically achieved by dharma giving. If one seeks the fruits of the five sense objects in the present and future, it is called 'practicing giving while dwelling on form, etc.'; if one seeks present nirvana and future dharma body, it is called 'practicing giving while dwelling on dharmas.' If one practices giving while clinging to these, the mind does not accord with (the truth), which is called inverted practice and cannot accord with Bodhi (enlightenment).
名求異事。為遮此等。是故經言。不住色聲香味觸法佈施。經以粗細有殊。別開其色。論以寬狹有異。別釋其法。經論開合理不相乖。為顯如此三不住義故。天親論而說頌云。
自身及報恩 果報斯不著 護存已不施 防求于異事
如是於三不住行施。正是菩薩邪行對治。以無所住。治住著故。亦是不失中道正行。不住于相。而行佈施故。亦是廣大甚深二行。以無住心。行大行故。亦名依義。依所住著。顯示無住能治法。故亦名說相。說一住處。所治階治。而證相故。亦是欲愿能攝持行。攝持無住清凈行故。亦名安立。第一義諦。順第一義無所住故。菩薩若時在散位中。應觀如是。殊勝道理。應行如是三不住施。故天親說答修行問。即是無相定前加行。菩薩欲入無相定慧。得成真實。無相施者。應如是住欲願心也。故無著判為答住問。經有二意。論隨一明。所顯似殊。理極相順。
經。須菩提至不住于相 贊曰。此即合答修伏問也。一切諸法。其體皆空。何有施者受者財物。不應于中強生分別。起住著心。而行佈施。若能離相而行於施。行既清凈。心又稱理。乃是共見正行。對治離住。不住取相心故。又是顯現。不住于相。現量顯了。證真如故。既達彼岸。當感菩提故。諸菩薩。應修無相相應
【現代漢語翻譯】 現代漢語譯本： 爲了遮止這種追求奇異事情的心態，所以經中說，不執著於色、聲、香、味、觸、法而行佈施。經典根據粗細的不同，分別闡述了『色』的含義；論典根據寬泛和狹隘的不同，分別解釋了『法』的含義。經典和論典的闡述開合有度，道理並不互相違背。爲了彰顯這三種不住的意義，天親菩薩在論中以偈頌形式說道： 『自身及報恩，果報斯不著，護存已不施，防求于異事。』 像這樣對於三種不住而行佈施，正是菩薩用來對治邪行的手段。因為不住于任何事物，所以能夠對治執著。這也是不偏離中道的正行，因為不住于相而行佈施。這也是廣大而甚深的兩種修行，因為以無住的心，行廣大的行為。這也可以稱為依義，依靠所住著的事物，來顯示無住的能對治之法。也可以稱為說相，說出一個住處，作為所要對治的階梯，從而證得實相。這也是欲愿能夠攝持的修行，攝持無住的清凈行為。也可以稱為安立，安立第一義諦，順應第一義的無所住。菩薩如果在散亂的狀態中，應當觀察像這樣殊勝的道理，應當行像這樣三種不住的佈施。所以天親菩薩說，回答修行的問題，就是無相定之前的加行。菩薩想要進入無相定慧，成就真實的無相佈施，應當像這樣安住于欲愿之心。所以無著菩薩判為回答安住的問題。經典有兩種含義，論典隨順其中一種進行闡明，所顯示的好像不同，但道理極其相順。 經中，須菩提至不住于相。讚歎說：這正是合起來回答修伏的問題。一切諸法的本體都是空性的，哪裡有施者、受者和財物呢？不應該在其中強行生出分別，生起執著的心，而行佈施。如果能夠遠離相而行佈施，行為既清凈，心又符合真理，才是共同見證的正行，對治遠離住著。不住于取相的心。又是顯現，不住于相，以現量顯了地證悟真如。既然到達了彼岸，應當感得菩提。所以諸位菩薩，應當修習與無相相應的法門。
【English Translation】 English version: To prevent the pursuit of extraordinary matters, the sutra says, 'Do not dwell on form (rupa), sound (shabda), smell (gandha), taste (rasa), touch (sparsha), or dharma (dharma) when giving alms.' The sutra distinguishes 'form' based on its coarseness and fineness, while the treatise differentiates 'dharma' based on its breadth and narrowness. The explanations in the sutras and treatises are coherent and do not contradict each other. To highlight the meaning of these three non-dwellings, Vasubandhu (Tianqin) expresses it in a verse in his treatise: 'On oneself and repaying kindness, the karmic result is not attached; protecting and preserving, one does not give; preventing the seeking of extraordinary matters.' Practicing giving with these three non-dwellings is precisely the means for a Bodhisattva to counteract wrong practices. Because one does not dwell on anything, one can counteract attachment. This is also the correct practice that does not deviate from the Middle Way, because one gives alms without dwelling on appearances. These are also the two practices of vastness and profundity, because one performs great actions with a mind of non-dwelling. This can also be called relying on meaning, relying on what one dwells on to reveal the dharma of non-dwelling that can counteract it. It can also be called speaking of appearances, speaking of a dwelling place as a step to be counteracted, thereby realizing true appearance. This is also the practice that desire and aspiration can encompass, encompassing the pure practice of non-dwelling. It can also be called establishing, establishing the ultimate truth, conforming to the non-dwelling of the ultimate meaning. If a Bodhisattva is in a scattered state, they should observe such excellent principles and practice such giving of three non-dwellings. Therefore, Vasubandhu says that answering the question of practice is the preliminary practice before entering the formless samadhi (wuxiang ding). If a Bodhisattva wants to enter the formless samadhi and wisdom (wuxiang dinghui) and achieve true formless giving, they should abide in the mind of desire and aspiration in this way. Therefore, Asanga (Wuzhuo) judges it as answering the question of dwelling. The sutra has two meanings, and the treatise follows one of them for clarification. What is revealed seems different, but the principles are extremely consistent. In the sutra, 'Subhuti (Xūpútí) to not dwelling on appearances.' It is praised: 'This is a combined answer to the question of cultivation and subduing. The essence of all dharmas is emptiness, so where are the giver, receiver, and possessions? One should not forcibly create distinctions within them, give rise to a mind of attachment, and give alms. If one can give alms while being apart from appearances, the action is pure and the mind is in accordance with truth. This is the correct practice witnessed by all, counteracting the separation from dwelling. Not dwelling on the mind of grasping appearances. It is also a manifestation, not dwelling on appearances, clearly realizing true suchness (zhenru) through direct perception. Since one has reached the other shore, one should feel Bodhi (pútí). Therefore, all Bodhisattvas should cultivate practices corresponding to non-appearance.'
定慧。而行佈施。勿起散心而住于相。由修定慧。能不住相。故無著說答修行問。若心散亂取相心生亦應如是。而為降伏。如爾涅槃境。不取于相。由於散住有取相心。應可降伏。是故兩論。亦說此文。答降伏問。故天親論障伏頌云。
調伏彼事中 遠離取相心 及斷種種疑 亦防產生心
上半顯降伏義。釋此經文。下半明斷諸疑。釋徴已下文。然準無著。乃至下文。皆答三問。若天親論。略答三問。下皆斷疑。所以如是兩論異者。修行之人。有二種障。既生取相。或復懷疑。由有疑故。不肯修行。由取相故。行非稱實。然經為斷。而起勝行。略答問而多斷疑。令離執而行稱真。廣答問而明正行。經文既有二意。論者各據一明。同契至真。共彰妙旨。天親前來。已答問訖下凈前義而斷法疑。
經。何以故 贊曰。此下第二釋此疑難。勸勉令修。于中有二。先徴后釋。此徴也。以諸菩薩心有相故。貪于福德。疑無相施功德是無。于無相行。心不堪樂。今佛將欲斷彼疑心。堪樂修行無相行故。以彼疑情。而徴問之云。夫行施行為住福田。今令不住。何所以也。不存施相。豈有福乎。
經。若菩薩至不可思量 贊曰。下釋疑情。于中分三。初標福廣。次喻校量。后勸修住。此初也 夫善以順理
為義。若取相則乖背于真乘。必能離相而修行。乃玄契于如義。法性之體。既自無邊順性而修。福乃無限。亦何必取相而有大福耶。故應舍儒末之小心。從江海之大志。勿謂無福。固滯相迷。是答前徴。是斷疑意也故下半頌。釋此經文。謂於此中非但降伏。及下諸文。斷種種疑。下文所斷二十九疑。疑非一故。故云種種其下諸文。亦如此中。防其初后取相之心。故言及斷種種疑亦防產生心。
經。須菩提至可思量不 贊曰。此下喻顯校量。于中有二。初舉喻問答。后正顯校量。前中有二。初舉東方。后例九方。初中復二。初如來問。后善現答。此初也。虛空無像。其際叵量。施而不住。其福無限。故以施福。借喻虛空。西國尊人。坐皆東面。且隨所向。偏指東方。故問善現。于汝之謂為云何耶。東方虛空。應可以意思慮。度量得邊際不。經不也世尊。贊曰。此善現答也。虛空之體。無際無涯。不可以意思慮度量得其邊也。
經。須菩提至可思量不 贊曰。此下重例餘九。文亦分二。此初佛問也。前舉東方。足彰福廣。重問餘九。顯利尤多。然虛空者。無礙為名。實不可說。有其方所。且隨色相。假說十方。若無其色。無虛空故。言四維者。即四隅也。余文易解。不繁廣釋。
經。不也世尊 贊曰。
【現代漢語翻譯】 現代漢語譯本：爲了追求義理。如果執著于表象，那就違背了真正的佛法。必須做到不執著于表象而修行，才能與如實的義理相契合。法性的本體，本來就是無邊無際的，順應法性而修行，福德才是無限的。又何必執著于表象才能獲得大的福德呢？所以應該捨棄儒家末流的小心謹慎，學習江海般遠大的志向。不要說沒有福德，這是因為被表象所迷惑。這是回答前面的提問，是斷除疑惑的意思。所以下半首偈頌，解釋這段經文。說在這段經文中，不僅僅是降伏其心，以及後面的經文，斷除種種疑惑。下文所斷除的二十九種疑惑，疑惑不止一種，所以說是種種。其下文的各種經文，也像這段經文一樣，防止他們從始至終執著于表象的心，所以說及斷種種疑，也是防止生起執著的心。
經：須菩提（Subhuti，佛陀的弟子），你認為如何，東方虛空可思量嗎？贊曰：下面用比喻來顯示校量（衡量）。其中分為兩個部分。首先是舉例設問，然後正式顯示校量。前面又分為兩個部分。首先是舉東方為例，然後類推其餘九方。首先是如來（Tathagata，佛陀的稱號）提問，然後是善現（Subhuti的別名）回答。這是開始。虛空沒有形象，它的邊際難以衡量。佈施而不執著，它的福德是無限的。所以用佈施的福德，來比喻虛空。西國（印度）的僧人，坐著都面向東方。姑且隨著所朝的方向，偏指東方。所以問善現，你認為怎麼樣呢？東方虛空，可以用意識去思慮，度量得到它的邊際嗎？經：不也，世尊（Bhagavan，佛陀的稱號）。贊曰：這是善現回答。虛空的本體，無邊無際，不可以用意識去思慮度量它的邊際。
經：須菩提，你認為如何，四維上下虛空可思量嗎？贊曰：下面重複類推其餘九方。文義也分為兩個部分。這是佛陀開始提問。前面舉東方為例，足以彰顯福德廣大。重複提問其餘九方，顯示利益更多。然而虛空，以無礙為名。實際上不可說有其方位。姑且隨著色相，假說十方。如果沒有色相，就沒有虛空。所說的四維，就是四個角落。其餘的文義容易理解，不繁瑣地解釋。
經：不也，世尊。贊曰：
【English Translation】 English version: For the sake of righteousness. If one clings to appearances, then one deviates from the true Dharma. One must practice without clinging to appearances in order to be in harmony with the true meaning of reality. The essence of Dharma-nature is originally boundless; cultivating in accordance with Dharma-nature, merit is infinite. Why necessarily cling to appearances in order to obtain great merit? Therefore, one should abandon the petty cautiousness of the late-stage Confucianism and learn the great aspiration of the rivers and seas. Do not say there is no merit; this is because one is deluded by appearances. This is answering the previous question; it is cutting off doubt. Therefore, the second half of the verse explains this passage of scripture. It says that in this passage of scripture, it is not only about subduing the mind, and the subsequent passages, cutting off various doubts. The twenty-nine doubts that are cut off in the following text, the doubts are not just one kind, so it is said to be various. The various scriptures in the following text are also like this passage of scripture, preventing them from clinging to appearances from beginning to end, so it is said to cut off various doubts, and also to prevent the arising of clinging minds.
Sutra: 'Subhuti (Subhuti, a disciple of the Buddha), what do you think, can the eastern space be measured?' Commentary: The following uses a metaphor to show measurement (assessment). It is divided into two parts. First, an example is given and a question is asked, then the measurement is formally shown. The former is divided into two parts. First, the east is taken as an example, and then the other nine directions are inferred. First, the Tathagata (Tathagata, an epithet of the Buddha) asks, and then Subhuti (Subhuti's other name) answers. This is the beginning. Empty space has no form, and its boundary is difficult to measure. Giving without attachment, its merit is infinite. Therefore, the merit of giving is used as a metaphor for empty space. Monks in the Western Country (India) all sit facing east. For the time being, following the direction they are facing, they specifically point to the east. So he asked Subhuti, 'What do you think? Can the eastern space be measured by thinking and measuring its boundary?' Sutra: 'No, World Honored One (Bhagavan, an epithet of the Buddha).' Commentary: This is Subhuti's answer. The essence of empty space is boundless and limitless, and its boundary cannot be measured by thinking.
Sutra: 'Subhuti, what do you think, can the space of the four intermediate directions, above and below, be measured?' Commentary: The following repeats the analogy to the other nine directions. The meaning of the text is also divided into two parts. This is the Buddha beginning to ask. The previous example of the east is enough to show the vastness of merit. Repeatedly asking about the other nine directions shows even more benefits. However, empty space is named as unobstructed. In reality, it cannot be said to have a direction. For the time being, following the form, the ten directions are hypothetically spoken of. If there is no form, there is no empty space. The so-called four intermediate directions are the four corners. The rest of the text is easy to understand and is not explained in detail.
Sutra: 'No, World Honored One.' Commentary:
此重答也。文準前知。
經。須菩提至不可思量 贊曰。此正顯校量也。然以虛空總有三義。故無著說有三因緣。若具而言。有其六義。與無相福。正為校量。一週遍礙非礙。無住施福。通感色法。有相無相。二身果故。二含容色非色。無住施福。所有因果。含有為無為一切德故。三該通情非情。無住施福。所有因果。通於凡聖染凈心故。四不為塵垢染。無住施福。所有因果。淳凈無有業惑染故。五畢竟無變異。無相施福。所有因果。究竟常住。無變異故。六無有窮盡時。無住施福。所有因果。所成利樂。無盡期故。論以義類同故。合之為三。此以具義別故。開之為六。由此諸義。猶如虛空。亦復不可意思量得邊際也。故勝天般若經云。若此福德。有形相者。空界不受。且以虛空。為少分喻。然無住福。出過虛空。不舉虛空。無所喻故。
經。須菩提至如所教住 贊曰。此勸修住也無住佈施。順法性修。既如虛空。其福無限。因之與果。福德如斯。是故菩薩。作應如我所說之教。于無相施。住心修行。勿疑無福。
經。須菩提至見如來不 贊曰。次下第三明其求果。即八住中。欲住處也。前既發心。次修諸行。若不求果。心行無依。顯行所依。故明求果。然果有二。謂色非色。色相果者。即相妙身
【現代漢語翻譯】 現代漢語譯本：這是對此前問題的再次回答。文字準確地預示了未來的發展。
經文：須菩提，乃至不可思量。（須菩提：佛陀的弟子）（不可思量：無法用思維衡量）讚語：這正是爲了顯示校量（比較衡量）。然而，以虛空總共有三種意義，所以無著（一位佛教論師）說有三種因緣。如果完整地說，有六種意義。與無相福（不執著于形式的福報），正是爲了校量。一、周遍礙非礙（普遍存在，既有阻礙又無阻礙），無住施福（不執著于佈施的福報），通感色法（普遍影響物質現象），有相無相（既有形式又無形式），二身果故（兩種身果的緣故）。二、含容色非色（包含物質和非物質），無住施福，所有因果（所有的因和果），含有為無為一切德故（包含有為和無為的一切功德的緣故）。三、該通情非情（涵蓋有情和無情），無住施福，所有因果，通於凡聖染凈心故（普遍影響凡夫、聖人、染污和清凈的心的緣故）。四、不為塵垢染（不被塵埃污垢所染），無住施福，所有因果，淳凈無有業惑染故（純凈沒有業力和迷惑染污的緣故）。五、畢竟無變異（最終沒有變化），無相施福，所有因果，究竟常住，無變異故（最終常住，沒有變化的緣故）。六、無有窮盡時（沒有窮盡的時候），無住施福，所有因果，所成利樂，無盡期故（所成就的利益和快樂，沒有盡頭的緣故）。論典以意義類別相同，所以合為三種。這裡以具體意義不同，所以分為六種。由於這些意義，猶如虛空，也無法用思維衡量得到邊際。所以《勝天般若經》（一部般若經）說：『如果這福德有形相，虛空界都無法容納。』且以虛空，作為少部分的譬喻。然而無住福，超出虛空。不舉虛空，沒有可以比喻的。
經文：須菩提，乃至如所教住。（如所教住：按照佛陀的教導安住）讚語：這是勸勉修行安住。無住佈施，順應法性修行。既然如同虛空，其福無限。因和果，福德如此。所以菩薩，應當按照我所說的教導，于無相施，安住心修行。不要懷疑沒有福報。
經文：須菩提，乃至見如來不？（如來：佛陀的稱號）讚語：接下來第三部分說明求果，即八住（菩薩修行的八個階段）中的欲住處（想要安住的階段）。前面已經發心，接著修行各種行為，如果不求果，心和行為就沒有依靠。爲了顯示行為的依靠，所以說明求果。然而果有兩種，即色非（物質和非物質）。相果者（*相的果報），即相妙身（具有殊勝相好的身體）。
【English Translation】 English version: This is a re-answer to the previous question. The text accurately foreshadows future developments.
Sutra: 'Subhuti, even to the immeasurable.' (Subhuti: A disciple of the Buddha) (Immeasurable: Unable to be measured by thought) Commentary: This is precisely to show the comparison and measurement. However, since emptiness has three meanings in total, Asanga (a Buddhist philosopher) said there are three causes and conditions. If stated completely, there are six meanings. With non-attachment to form merit, it is precisely for comparison and measurement. First, pervasive obstruction and non-obstruction, non-abiding giving merit, universally influences material phenomena, form and formlessness, because of the fruit of the two bodies. Second, containing form and non-form, non-abiding giving merit, all causes and effects, containing all virtues of conditioned and unconditioned. Third, encompassing sentient and non-sentient, non-abiding giving merit, all causes and effects, universally influencing the minds of ordinary people, sages, defilement, and purity. Fourth, not being stained by dust and dirt, non-abiding giving merit, all causes and effects, purely without the defilement of karma and delusion. Fifth, ultimately without change, non-form merit, all causes and effects, ultimately permanent, without change. Sixth, without an end time, non-abiding giving merit, all causes and effects, the benefits and happiness achieved, without an end. The treatises combine them into three because the meanings are similar. Here, they are divided into six because the specific meanings are different. Because of these meanings, like emptiness, it is also impossible to measure the boundaries with thought. Therefore, the 'Superior Celestial Perfection of Wisdom Sutra' (a Prajna Sutra) says: 'If this merit had form, the realm of emptiness could not contain it.' And emptiness is used as a small part of the metaphor. However, non-abiding merit surpasses emptiness. Without mentioning emptiness, there is nothing to compare it to.
Sutra: 'Subhuti, even to abide as taught.' (Abide as taught: Abiding according to the Buddha's teachings) Commentary: This is to encourage cultivation and abiding. Non-abiding giving, cultivating in accordance with the nature of Dharma. Since it is like emptiness, its merit is infinite. Cause and effect, merit is like this. Therefore, Bodhisattvas should, according to the teachings I have spoken, abide in non-form giving, abide in mind and cultivate. Do not doubt that there is no merit.
Sutra: 'Subhuti, even to see the Tathagata?' (Tathagata: An epithet of the Buddha) Commentary: The third part explains seeking the fruit, which is the stage of wanting to abide among the eight abodes (eight stages of Bodhisattva practice). Having already generated the aspiration, then cultivating various actions, if one does not seek the fruit, the mind and actions have no reliance. In order to show the reliance of actions, therefore explain seeking the fruit. However, there are two fruits, namely form and non-form. The fruit of *form, is the body with excellent marks.
。非色果者。即真法身。故於此中。分之為二。初欲色身。后欲法身。初欲色身。即十八中。第三欲得色身住度。斷其第一求佛作相疑。令修稱真求色身行。謂佛色身。依真而起。欲成色果。要見法身。若執色相為真。迷法身而不成色果。若能不報色相。得真體而成色身故。欲求佛色身。先觀無相法體。然初學菩薩。未悟真身。執化相身。為真究竟。既懷慢執。遂有疑生。寧求有相佛菩提。令行無住之施。由執故不成所求之果。由疑故不修感果之因。故執與疑。為果之障。今佛欲斷疑執之心。令成所求色身之果。故顯佛體非相好身。既為二意。而說此文。是故兩論。各明其義。無著約其破執。判為欲得色身。天親就其斷疑。名斷求佛住相。文分為二。初問答如來法身非相。后結成前義。以答三問。初中又四。問答徴釋。此初也。將欲斷彼疑執之心。令其離相而觀法體。故寄與問起。此義云何。以有為生住異滅三十二相觀。為如來真法身不。
經。不也世尊至得見如來 贊曰。此答也。以須菩提懸解佛意。答言不也。不可以有為生住異滅三十二相觀。為如來真法身也。
經。何以故 贊曰。此徴也。何所以故。不以有為生住異滅三十二相觀。見如來真法身耶。
經。如來所說至即非身相 贊曰。此釋
【現代漢語翻譯】 現代漢語譯本： 如果不是色果，那就是真正的法身。因此，在這裡將它分為兩個方面：首先是欲色身，然後是欲法身。最初的欲色身，即十八種功德中的第三種，想要獲得色身並安住其中。斷除他們最初尋求佛的形相的疑惑，使他們修行與真理相符的求色身之行。也就是說，佛的色身是依真理而生起的。想要成就色果，必須見到法身。如果執著於色相為真實，就會迷惑於法身而無法成就色果。如果能夠不執著於色相，就能獲得真體而成就色身。因此，想要尋求佛的色身，首先要觀察無相的法體。然而，初學的菩薩，尚未領悟真身，執著于化相之身，認為是真實究竟。既然懷有傲慢和執著，於是就產生了疑惑，寧願尋求有相的佛菩提，也不願行無住的佈施。由於執著，所以無法成就所求的果；由於疑惑，所以不修感果的因。因此，執著和疑惑，是成就果的障礙。現在佛想要斷除疑惑和執著之心，使他們成就所求的色身之果，所以顯現佛體並非相好之身。既然包含兩種含義，所以說了這段經文。因此，無著和天親兩位論師，各自闡明其義。無著側重於破除執著，判為想要獲得色身；天親側重於斷除疑惑，名為斷除求佛住相。經文分為兩個部分：首先是問答如來的法身並非相好，然後總結前面的意義，以回答三個問題。在第一部分中，又分為四個部分：問、答、征、釋。這裡是最初的部分。將要斷除他們的疑惑和執著之心，使他們遠離相而觀察法體，所以藉由提問來引發這個意義：這個意義是什麼呢？以有為的生、住、異、滅和三十二相來觀察，是如來的真法身嗎？
經：『不也，世尊……得見如來。』贊曰：這是回答。須菩提預先理解佛的意圖，回答說：『不也。』不可以用有為的生、住、異、滅和三十二相來觀察，認為是如來的真法身。
經：『何以故？』贊曰：這是征問。為什麼不可以用有為的生、住、異、滅和三十二相來觀察，而能見到如來的真法身呢？
經：『如來所說……即非身相。』贊曰：這是解釋。
【English Translation】 English version: That which is not a 'rupa-fruit' (form-fruit), is the true 'dharma-kaya' (body of the law). Therefore, it is divided into two aspects here: first, the 'desire-rupa-body' (desire-form-body), and then the 'desire-dharma-body' (desire-law-body). The initial 'desire-rupa-body' refers to the third of the eighteen qualities, the desire to obtain a 'rupa-body' and abide in it. It severs their initial doubt of seeking the Buddha's form, causing them to cultivate the practice of seeking the 'rupa-body' in accordance with truth. That is to say, the Buddha's 'rupa-body' arises based on truth. To achieve the 'rupa-fruit', one must see the 'dharma-kaya'. If one clings to the 'rupa-aspect' as true, one will be deluded by the 'dharma-kaya' and unable to achieve the 'rupa-fruit'. If one can not cling to the 'rupa-aspect', one can obtain the true essence and achieve the 'rupa-body'. Therefore, to seek the Buddha's 'rupa-body', one must first observe the 'formless dharma-essence'. However, novice Bodhisattvas, not yet enlightened to the true body, cling to the manifested body, considering it to be the true ultimate. Since they harbor arrogance and attachment, doubts arise. They would rather seek the Buddha's 'rupa-bodhi' (form-enlightenment), than practice 'non-abiding' (non-attachment) giving. Due to attachment, they cannot achieve the fruit they seek; due to doubt, they do not cultivate the cause for experiencing the fruit. Therefore, attachment and doubt are obstacles to achieving the fruit. Now, the Buddha wants to sever the mind of doubt and attachment, enabling them to achieve the 'rupa-body-fruit' they seek, so he reveals that the Buddha's body is not a body of excellent marks. Since it contains two meanings, this passage is spoken. Therefore, both 'Asanga' (founder of Yogacara) and 'Vasubandhu' (Asanga's brother, another founder of Yogacara) explain its meaning in their respective treatises. 'Asanga' focuses on breaking attachment, judging it as wanting to obtain the 'rupa-body'; 'Vasubandhu' focuses on severing doubt, naming it severing the seeking of the Buddha abiding in form. The text is divided into two parts: first, the question and answer about the 'Tathagata's' (another name for Buddha) 'dharma-kaya' not being form; then, summarizing the previous meaning to answer three questions. In the first part, it is further divided into four parts: question, answer, inquiry, and explanation. This is the initial part. It is about to sever their mind of doubt and attachment, causing them to observe the 'dharma-essence' by being apart from form, so it initiates this meaning by asking a question: What is this meaning? Is it the 'Tathagata's' true 'dharma-kaya' that is observed with the conditioned arising, abiding, changing, ceasing, and the thirty-two marks?
Sutra: 'No, World Honored One... to see the 'Tathagata'.' Commentary: This is the answer. 'Subhuti' (one of the ten major disciples of the Buddha, known for understanding emptiness) anticipates the Buddha's intention and answers: 'No.' It cannot be observed with the conditioned arising, abiding, changing, ceasing, and the thirty-two marks, and considered to be the 'Tathagata's' true 'dharma-kaya'.
Sutra: 'Why?' Commentary: This is the inquiry. Why can't the 'Tathagata's' true 'dharma-kaya' be seen by observing the conditioned arising, abiding, changing, ceasing, and the thirty-two marks?
Sutra: 'What the 'Tathagata' speaks of... is not a body-aspect.' Commentary: This is the explanation.
也。如來所說有為諸相。非是法身真實之相。以法身者即是無為無相。為相非有為故。是故化身有為身相。即非法身真實相也。若能如是觀于如來。是即名為邪行對治。離執有為邪行心故。亦是遠離增益之邊。不執化身為實相故。亦是依義。以依所治色身之慢。顯能治故。亦名說相。顯說欲得色身住處。文義相故。亦是安立第一義諦。第一義中無色相故。由是義故。菩薩但行先住之施。得無相果。勿執化身為真佛體。返疑所修無相之行。
經。佛告須菩提至皆是虛妄 贊曰。下顯結成前義。以答前三問。于中有二。初答住心問。后答修伏問。此初也。將欲成滿善現所言。令于無相而住修伏故。復遍遣一切相也。非但在佛諸相非真。若凡若聖。情與非情。有之與空。相與非相。凡所有相。皆是虛妄焉。由達諸相皆虛妄故。即是欲愿能攝持心。攝持離相觀真行故。諸菩薩應如是住。
經。若見諸相非相則見如來 贊曰。此答修伏問也。既執諸相。是其虛妄。不見如來。明知離相是其真實。則見如來。故天親論。頌此義云。
分別有為體 防彼成就得 三相果體故 離彼是如來
既能觀相皆是非相。即是共見正行對治。非相相見相皆遠離故。亦是不失所修中道。離虛妄相。見真佛故。亦是廣大
【現代漢語翻譯】 現代漢語譯本：
也。如來所說的有為諸相，不是法身（Dharmakaya，佛的法性之身）真實的相。因為法身就是無為無相。有為之相不是法身，所以化身（Nirmanakaya，佛的應化之身）的有為身相，就不是法身真實的相。如果能這樣觀察如來，就叫做邪行對治，因為離開了執著有為的邪行之心。這也是遠離增益之邊，因為不執著化身為實相。這也是依義，因為依靠所要對治的色身之慢，來顯示能對治的智慧。也叫做說相，顯示說想要得到色身住處，文義相符。這也是安立第一義諦（Paramartha-satya，最高的真理），因為第一義中沒有色相。因為這個緣故，菩薩只要行先住之施，就能得到無相果。不要執著化身為真佛本體，反而懷疑所修的無相之行。
經。佛告須菩提至皆是虛妄 贊曰。下面顯示總結前面的意義，用來回答前面的三個問題。其中有二，首先回答住心的問題，然後回答修伏的問題。這是開始。將要成就圓滿善現（Subhuti，須菩提的另一個名字）所說的話，使他安住在無相中修行降伏，所以再次普遍遣除一切相。不只是佛的諸相不是真實的，凡是凡夫、聖人，有情、非情，有、空，相、非相，凡所有相，都是虛妄的。因為通達諸相都是虛妄的，就是想要能夠攝持心，攝持遠離相而觀真理的修行。諸菩薩應該這樣安住。
經。若見諸相非相則見如來 贊曰。這是回答修伏的問題。既然執著諸相，是虛妄的，就不能見到如來。明明知道離開相才是真實的，才能見到如來。所以天親（Vasubandhu）論，用偈頌來說明這個意義：
分別有為體 防彼成就得 三相果體故 離彼是如來
既然能夠觀察相都是非相，就是共同見到正行對治，因為非相、相見、相都遠離了。也是不失去所修的中道，因為離開虛妄的相，見到真佛。也是廣大
【English Translation】 English version:
Also. The conditioned phenomena spoken of by the Tathagata (如來, Thus Come One) are not the true characteristics of the Dharmakaya (法身, Dharma body, the body of the Buddha's essence). Because the Dharmakaya is unconditioned and without characteristics. Conditioned characteristics are not the Dharmakaya, therefore the conditioned body of the Nirmanakaya (化身, manifestation body, the body of the Buddha's transformation) is not the true characteristic of the Dharmakaya. If one can observe the Tathagata in this way, it is called the antidote to wrong practice, because it is free from the mind that clings to conditioned phenomena. It is also far from the extreme of augmentation, because it does not cling to the Nirmanakaya as the real characteristic. It also relies on meaning, because it relies on the pride of the physical body to be subdued, to reveal the wisdom that can subdue it. It is also called 'speaking of characteristics', revealing the desire to obtain a dwelling place for the physical body, the meaning of the text is consistent. It is also establishing the Paramartha-satya (第一義諦, the highest truth), because there are no physical characteristics in the highest truth. Because of this reason, Bodhisattvas only practice the giving of prior dwelling, and attain the fruit of no-characteristics. Do not cling to the Nirmanakaya as the true Buddha body, and instead doubt the practice of no-characteristics that you are cultivating.
Sutra: The Buddha told Subhuti (須菩提) ... all are illusions. Commentary: The following reveals and concludes the previous meaning, to answer the previous three questions. There are two parts to it, first answering the question of dwelling the mind, and then answering the question of cultivation and subduing. This is the beginning. It is about to fulfill the words of the accomplished Subhuti, causing him to dwell in no-characteristics and cultivate subduing, therefore it again universally dispels all characteristics. It is not only that the characteristics of the Buddha are not real, but all characteristics of ordinary people, sages, sentient beings, non-sentient beings, existence, emptiness, characteristics, and non-characteristics, all characteristics are illusory. Because of understanding that all characteristics are illusory, it is wanting to be able to gather and hold the mind, gathering and holding the practice of observing truth by being apart from characteristics. Bodhisattvas should dwell in this way.
Sutra: If one sees all characteristics as non-characteristics, then one sees the Tathagata. Commentary: This answers the question of cultivation and subduing. Since clinging to all characteristics is illusory, one cannot see the Tathagata. It is clear that being apart from characteristics is real, then one sees the Tathagata. Therefore, Vasubandhu's (天親) treatise, uses a verse to explain this meaning:
Distinguishing conditioned entities Preventing their attainment Because of the three characteristics and fruit entities Being apart from them is the Tathagata
Since one can observe all characteristics as non-characteristics, it is jointly seeing the antidote to right practice, because non-characteristics, seeing characteristics, and all characteristics are far away. It is also not losing the Middle Way that is cultivated, because being apart from illusory characteristics, one sees the true Buddha. It is also vast
甚深二行。觀相非相。見如來故。亦是顯現離相觀佛。現量顯了。見真理故。由如是義故。諸菩薩應修無相相應定慧。離一切相而觀法身。若心散亂執相復生還。應如是降伏其心。亦拘執相而為真佛。若能如是見真如來法身。既成色果。亦備依體起相。理恒數故。問。諸佛身相。悲智所成。豈得為說虛妄相也。答。佛之色相。圓智所成。既遍十方。亦無分限。隨其根性。所見不同。然非是佛本真實體。若執為實。自為虛妄。豈于佛相。有虛妄耶。但除其病。非除法故。
經。須菩提至生實信不 贊曰。下明法身。即十八中。第四欲得法身住處。于中顯有三種法身。謂即言說智相福相。欲三法身。即分別為三。第一欲得言說法身。當斷第二不信空說疑。令修稱實持說之行。前文既言。欲得如來色身果者。當觀法身。故此令其欲得法身。然夫法身。有其二種。謂佛菩薩。福之與智。此福及智。是功德法。及依止故。皆名法身。此依言說教法而生故。此言說亦名法身。由能生詮福智身故。猶如實相觀照二種。正名般若。能詮文字。能生詮故。亦名般若。故此文字。亦名法身。既此言說。是法身因。若欲希求福智身者。應先欲得言說法身。現在當來。俱流行世。若欲流行。不應取為法非法相。而為持說。既令希愿當現流
【現代漢語翻譯】 現代漢語譯本： 甚深二行（兩種甚深的修行）：觀照諸法的表相並非其真實自性，從而得見如來。這也是爲了顯現離相而觀佛，以現量（直接的認知）清晰地了知，從而得見真理。由於這樣的意義，諸位菩薩應當修習與無相相應的定慧，遠離一切表相而觀照法身（佛的真實身）。如果心散亂，執著于表相再次生起，應當這樣降伏其心，不要拘泥於表相而認為是真佛。如果能夠這樣見到真如來法身，既已成就色果（物質的果報），也具備了依憑身體而生起的表相，這是理所當然的。問：諸佛的身相，是悲心和智慧所成就的，怎麼能說是虛妄的表相呢？答：佛的色相，是圓滿智慧所成就的，既遍佈十方，也沒有界限。隨著眾生的根性不同，所見到的也不同。然而，這些都不是佛的本真實體。如果執著于這些表相為真實，那就是自己產生了虛妄，而不是佛相本身有虛妄。這只是爲了去除眾生的執著之病，而不是要去除佛法本身。
經：須菩提，你相信能生起真實的信心嗎？贊曰：下面闡明法身，即十八種功德中的第四種，想要得到法身所住之處。其中顯現有三種法身，即言說法身、智相法身和福相法身。想要得到這三種法身，就分別對應於三種修行。第一，想要得到言說法身，應當斷除第二種不信空說的疑惑，從而修習稱合實際的持說之行。前面已經說過，想要得到如來的色身果報，應當觀照法身，所以這裡就讓須菩提想要得到法身。然而，法身有兩種，即佛的法身和菩薩的法身，以及福德和智慧。這福德和智慧，是功德之法，以及所依止之處，所以都稱為法身。這些都是依憑言說教法而生起的，所以這言說也稱為法身，因為它能夠生起詮釋福智的身。猶如實相和觀照這兩種，正名為般若（智慧），能夠詮釋的文字，能夠生起詮釋，所以也稱為般若。因此，這文字也稱為法身。既然這言說是法身的因，如果想要希求福智身，就應當先想要得到言說法身，現在和未來，都能夠在世間流行。如果想要流行，就不應當執取為法或非法的表相，而應當爲了持說。
【English Translation】 English version: The two profound practices: observing that the characteristics of phenomena are not their true nature, thereby seeing the Tathagata (Thus Come One). This is also to reveal the contemplation of the Buddha by being apart from characteristics, clearly knowing with direct perception, thereby seeing the truth. Because of this meaning, all Bodhisattvas should cultivate Samadhi (concentration) and Prajna (wisdom) corresponding to non-characteristics, and contemplate the Dharmakaya (Dharma body, the true body of the Buddha) by being apart from all characteristics. If the mind is scattered and attachment to characteristics arises again, one should subdue the mind in this way, and not cling to characteristics and consider them to be the true Buddha. If one can see the true Tathagata Dharmakaya in this way, having already achieved the Rupakaya (form body, the material reward), one also possesses the characteristics that arise depending on the body, which is naturally constant. Question: The physical characteristics of all Buddhas are accomplished by compassion and wisdom, how can they be said to be false characteristics? Answer: The physical characteristics of the Buddha are accomplished by perfect wisdom, which pervades the ten directions and has no limits. Depending on the different natures of sentient beings, what they see is also different. However, these are not the true essence of the Buddha. If one clings to these characteristics as real, then one is creating falsehood for oneself, not that the Buddha's characteristics themselves are false. This is only to remove the disease of attachment in sentient beings, not to remove the Dharma itself.
Sutra: Subhuti, do you believe that you can generate real faith? Praise: The following explains the Dharmakaya, which is the fourth of the eighteen kinds of merits, wanting to obtain the place where the Dharmakaya dwells. Among them, there are three kinds of Dharmakaya revealed, namely the Dharmakaya of speech, the Dharmakaya of wisdom characteristics, and the Dharmakaya of blessings. Wanting to obtain these three Dharmakayas corresponds to three kinds of practice respectively. First, wanting to obtain the Dharmakaya of speech, one should cut off the second doubt of disbelief in emptiness, thereby cultivating the practice of upholding and speaking in accordance with reality. It has already been said before that if one wants to obtain the reward of the Rupakaya of the Tathagata, one should contemplate the Dharmakaya, so here it is asked that Subhuti wants to obtain the Dharmakaya. However, there are two kinds of Dharmakaya, namely the Dharmakaya of the Buddha and the Dharmakaya of the Bodhisattva, as well as merit and wisdom. This merit and wisdom are the Dharma of merit, as well as the place of reliance, so they are all called Dharmakaya. These are all generated depending on the Dharma of speech, so this speech is also called Dharmakaya, because it can generate the body that explains merit and wisdom. Just like the two kinds of reality and contemplation, which are properly named Prajna (wisdom), the words that can explain, can generate explanation, so they are also called Prajna. Therefore, these words are also called Dharmakaya. Since this speech is the cause of the Dharmakaya, if one wants to seek the body of merit and wisdom, one should first want to obtain the Dharmakaya of speech, which can circulate in the world both now and in the future. If one wants to circulate, one should not cling to the characteristics of Dharma or non-Dharma, but should uphold and speak for the sake of it.
通故。即於此而生疑念。向法無相行於佈施。是因深義。又說如來非有為相。是果深義。因深果遠。邃旨難知。佛在之時。尚難信解。況佛滅后。時惡根微。豈更離相而為信解。云何令我當現流通。既無信者。寧非空說。此即由先欲得。有此疑生。疑念既興。便不希愿。今者欲斷彼疑念心。令其希求現當持說。故說惡時有信持者。既為二意。說此經文。由此兩論。各明一義。無著約令希愿。名欲得言說法身。天親就斷疑心。名斷不信空說。文中有二。初善現發問。后如來為說。此初也。善現意。欲斷彼疑心。令希求故。而發問云。于當後世。豈有眾生聞此言說法身章句。而生真實信解以不。
經。佛告須菩提至莫作是說 贊曰。以下如來為說。于中有二。初正答前問。后明法身要義。初中復二。初止說無。后正答有。此初也。勿謂當來無信受者。而作是說。
經。如來滅後後五百歲 贊曰。下正答有。然此答有。有其二意。近答生實相問。遠答住修伏問。于中有二。初明生實相因。以答住問。后明能生實相。答修伏問。初中有二。初有時後有因。此初也。即佛滅后五五百歲。大集經說。佛滅度后。第一五百年。解脫牢固。樂行聖行。多得聖果故。第二五百年。禪定牢固。雖不得聖。深樂禪定故。第三五百
【現代漢語翻譯】 現代漢語譯本：因此，他產生了懷疑的念頭。一方面，佛法是無相的，卻要行於佈施，這是因為其中的道理深奧。另一方面，又說如來沒有有為之相，這是果報的深奧之處。因深果遠，其中的精微旨意難以理解。佛陀在世的時候，尚且難以令人信服和理解，更何況佛陀滅度之後，處於惡劣的時代，眾生的根基淺薄，又怎麼能脫離表相而產生真正的信仰和理解呢？要怎樣才能讓我將來弘揚流通此經呢？既然沒有人相信，豈不是白費口舌？這就是因為先前想要得到（佛法），才會產生這樣的疑慮。疑慮一旦產生，便不再希望（弘揚佛法）。現在想要斷除他們的疑慮，讓他們希望在未來能夠受持和宣說此經，所以才說在惡劣的時代也有人相信並受持此經。爲了這兩個目的，才宣說這部經文。由此兩種論述，各自闡明一個道理。無著（Asanga）是從使人產生希望的角度，稱之為想要得到言說法身（Dharmakaya）。天親（Vasubandhu）是從斷除疑心的角度，稱之為斷除不信而白費口舌。經文中有兩個部分，首先是善現（Subhuti）提問，然後是如來（Tathagata）回答。這是第一部分。善現（Subhuti）的用意是想要斷除他們的疑慮，使他們產生希望，所以才提問說：『在未來的世代，是否會有眾生聽聞這部關於言說法身的經文，而產生真實的信仰和理解呢？』 經：佛告須菩提至莫作是說 贊曰：下面是如來（Tathagata）的回答。其中分為兩個部分，首先是正面回答前面的問題，然後是闡明法身（Dharmakaya）的重要意義。在正面回答中又分為兩個部分，首先是阻止說沒有，然後是正面回答說有。這是第一部分。不要認為未來沒有人相信和接受，而這樣說。 經：如來滅後後五百歲 贊曰：下面是正面回答說有。然而，這個回答說有，包含兩層意思。近處是回答關於生起實相（true nature of reality）的問題，遠處是回答關於安住、修行和降伏的問題。其中分為兩個部分，首先是闡明生起實相（true nature of reality）的原因，以回答安住的問題，然後是闡明能夠生起實相（true nature of reality）的方法，以回答修行和降伏的問題。第一部分分為兩個部分，首先是說明時間，然後是說明原因。這是第一部分。即佛陀滅度后的五個五百年。《大集經》（Mahasamgraha Sutra）中說，佛陀滅度后，第一個五百年是解脫牢固，人們樂於修行聖行，多能獲得聖果；第二個五百年是禪定牢固，雖然不能獲得聖果，但深深地喜愛禪定；第三個五百...
【English Translation】 English version: Therefore, he generated a thought of doubt. On one hand, the Dharma is without characteristics, yet one should practice giving, which is due to the profound meaning within. On the other hand, it is said that the Tathagata (如來, 'Thus Gone One') has no conditioned characteristics, which is the profound meaning of the result. The cause is deep and the result is far-reaching, and the subtle meaning is difficult to understand. Even when the Buddha was alive, it was difficult to believe and understand, let alone after the Buddha's Nirvana (滅度, passing away), in an evil age when beings' roots are shallow. How can they generate true faith and understanding by separating from appearances? How can I propagate and circulate this sutra in the future? Since no one believes, wouldn't it be a waste of words? This is because of the prior desire to obtain (the Dharma) that such doubts arise. Once doubts arise, one no longer hopes (to propagate the Dharma). Now, wanting to cut off their doubts and make them hope to uphold and speak this sutra in the future, it is said that even in an evil age, there are those who believe and uphold this sutra. For these two purposes, this sutra is spoken. From these two discourses, each clarifies one meaning. Asanga (無著) speaks from the perspective of causing hope, calling it the desire to obtain the Dharma-kaya (法身, Dharma body). Vasubandhu (天親) speaks from the perspective of cutting off doubts, calling it cutting off disbelief and wasting words. There are two parts in the text. First, Subhuti (善現) asks the question, and then the Tathagata (如來) answers. This is the first part. Subhuti's (善現) intention is to cut off their doubts and make them hopeful, so he asks: 'In future generations, will there be beings who hear this chapter on the Dharma-kaya (法身, Dharma body) and generate true faith and understanding or not?' Sutra: The Buddha told Subhuti (須菩提) to not say this. Commentary: The following is the Tathagata's (如來) answer. It is divided into two parts. First, a direct answer to the previous question, and then a clarification of the essential meaning of the Dharma-kaya (法身, Dharma body). The direct answer is further divided into two parts. First, stopping the saying of 'no', and then a direct answer of 'yes'. This is the first part. Do not think that there will be no believers and receivers in the future, and say this. Sutra: After the Tathagata's (如來) Nirvana (滅后) in the subsequent five hundred years. Commentary: The following is the direct answer of 'yes'. However, this answer of 'yes' contains two meanings. Near, it answers the question about generating the true nature of reality (實相, true nature of reality); far, it answers the questions about abiding, cultivating, and subduing. It is divided into two parts. First, clarifying the cause of generating the true nature of reality (實相, true nature of reality) to answer the question of abiding, and then clarifying the method of generating the true nature of reality (實相, true nature of reality) to answer the questions of cultivating and subduing. The first part is divided into two parts. First, explaining the time, and then explaining the cause. This is the first part. That is, the five five hundred years after the Buddha's Nirvana (滅度). The Mahasamgraha Sutra (大集經) says that after the Buddha's Nirvana (滅度), the first five hundred years are the firm establishment of liberation, people are happy to practice the holy conduct, and many can obtain the holy fruit; the second five hundred years are the firm establishment of meditation, although they cannot obtain the holy fruit, they deeply love meditation; the third five hundred...
年多聞牢固。不習禪定。多持文義故。第四五百年。福德牢固。又舍多聞。樂修塔寺故。第五五百年。斗諍牢固。又舍福德業。多樂忿諍故。如是五種牢固之時。出家之人。于彼行增多分而說。非越此時不修余行。如初五百解脫堅固。然亦有人。修餘四行。如阿育王。廣造塔等故。於後后時。亦有前前行。但約多分而作是說。此望佛在。皆名為后。故經說言后五百歲。皆佛滅后。惡世代故。或可偏指第五五百。以是極惡斗諍時故。明於彼時有信經人。況余好時而不信也。
經。有持戒至以此為實 贊曰。次明有因。于中有四。一久修三學行。二遇佛集妙因。三為佛所攝受。四離障得勝報。由此四因故。能信受。此初因也。言三學者。謂戒定慧。以此三學。備攝諸行。具三學者。知教順理。故具三學。能信此經。以此經為真實稱理。既有信者。亦不空說。故天親論。頌此義云。
說因果深義 于彼惡世時 不空以有實 菩薩三德備
言三德者。即三學也。然此文中。闕其智慧。若準餘本。應合有之。以譯經者隨此義云謂信。經者有教理別。此戒定因。但信于教。下由智因而信于理。故天親論。隱智不論。離我相中。方明智慧。故於此中。隱智不舉。雖有此理。終譯者失。佛豈不解而說之耶。持戒
【現代漢語翻譯】 現代漢語譯本
多聞變得牢固。不學習禪定。因為多數人執著于文字的意義。所以在第四個五百年，福德變得牢固。又因為人們捨棄了多聞，喜歡修建佛塔寺廟。所以在第五個五百年，爭鬥變得牢固。又因為人們捨棄了福德的善業，多數喜歡憤怒爭鬥。像這樣五種牢固的時期，出家修行的人，在那時增長的行持佔多數，這樣說，並不是說超過這個時期就不修其他的行持。例如最初的五百年解脫堅固時期，仍然有人修其他的四種行持，例如阿育王（Ashoka，印度孔雀王朝的國王）廣泛建造佛塔等等。所以在後面的時期，也有之前的行持，但只是就多數情況而言這樣說。這些相對於佛陀在世的時候，都稱為『后』。所以經書上說『后五百歲』，都是佛陀滅度之後，是邪惡的時代。或者可以偏指第五個五百年，因為這是極其邪惡爭鬥的時期。說明在那個時候還有相信佛經的人，更何況其他好的時代會不相信呢？ 經：有持戒至以此為實。 贊曰：接下來闡明有原因。其中有四個方面：一是長期修習戒、定、慧三學；二是遇到佛陀聚集殊勝的因緣；三是被佛陀所攝受；四是遠離障礙獲得殊勝的果報。由於這四個原因，才能信受。這是第一個原因。所說的『三學』，指的是戒、定、慧。這三學，包含了所有的修行。具備三學的人，瞭解教義，順應真理。所以具備三學，能相信這部經，認為這部經是真實符合真理的。既然有相信的人，也不是空說，所以天親（Vasubandhu，印度佛教瑜伽行派的論師）的論著，用偈頌概括了這個意義： 『說因果深義，于彼惡世時，不空以有實，菩薩三德備。』 所說的『三德』，就是指戒、定、慧三學。然而這段文字中，缺少智慧。如果按照其他的版本，應該有智慧。因為翻譯佛經的人，隨著這個意義說，相信佛經的人有教義和真理的區別。這戒和定是原因，只是相信教義。下面由智慧的原因而相信真理。所以天親的論著，隱藏了智慧而不論述。在遠離我相中，才闡明智慧。所以在這裡，隱藏了智慧而不舉出。雖然有這個道理，最終是翻譯者的失誤。佛陀難道不了解而這樣說嗎？持戒
【English Translation】 English version
Multi-learning becomes firmly established. Not practicing meditation. Because most people are attached to the meaning of the words. Therefore, in the fourth five hundred years, merit and virtue become firmly established. Furthermore, because people abandon multi-learning and like to build pagodas and temples. Therefore, in the fifth five hundred years, strife becomes firmly established. Moreover, because people abandon the good deeds of merit and virtue, and mostly like to be angry and quarrelsome. Like these five kinds of firmly established periods, the people who have left home to cultivate, the practices that increase at that time account for the majority, saying this does not mean that beyond this period they do not cultivate other practices. For example, in the initial five hundred years of firmly established liberation, there are still people who cultivate the other four practices, such as King Ashoka (Ashoka, an Indian Maurya Dynasty king) extensively building pagodas and so on. Therefore, in the later periods, there are also the practices of the previous periods, but it is only said in terms of the majority of cases. These, relative to when the Buddha was in the world, are all called 'later'. Therefore, the scriptures say 'the later five hundred years', all after the Buddha's extinction, are evil times. Or it can specifically refer to the fifth five hundred years, because this is an extremely evil period of strife. It shows that at that time there were still people who believed in the Buddhist scriptures, let alone other good times would not believe? Sutra: There are those who uphold the precepts to the point of taking this as reality. Commentary: Next, it clarifies the reasons. There are four aspects to it: First, the long-term cultivation of the three studies of morality, concentration, and wisdom; second, encountering the Buddha and gathering supreme causes and conditions; third, being embraced by the Buddha; fourth, being free from obstacles and obtaining supreme rewards. Due to these four reasons, one can believe and accept. This is the first reason. The 'three studies' refer to morality, concentration, and wisdom. These three studies encompass all practices. Those who possess the three studies understand the teachings and accord with the truth. Therefore, possessing the three studies enables one to believe in this sutra, considering this sutra to be true and in accordance with the truth. Since there are those who believe, it is not spoken in vain, so Vasubandhu's (Vasubandhu, an Indian Buddhist Yogācāra school philosopher) treatise summarizes this meaning in a verse: 'Speaking of the profound meaning of cause and effect, in those evil times, it is not in vain because it has reality, the Bodhisattva is equipped with the three virtues.' The 'three virtues' refer to the three studies of morality, concentration, and wisdom. However, this passage lacks wisdom. If according to other versions, it should have wisdom. Because the translators of the Buddhist scriptures, according to this meaning, say that those who believe in the scriptures have the distinction between teachings and truth. This morality and concentration are the cause, only believing in the teachings. Below, due to the cause of wisdom, one believes in the truth. Therefore, Vasubandhu's treatise hides wisdom and does not discuss it. Only in being free from the appearance of self is wisdom clarified. Therefore, here, wisdom is hidden and not mentioned. Although there is this reason, it is ultimately the translator's mistake. Would the Buddha not understand and say it this way? Upholding the precepts
二學修福定學。謂有持戒修定慧者。以此經為實而生信心也。
經。當知是人至而種善根 贊曰。次遇佛集妙因。于中有三。初非供少佛。次久事多尊。后舉劣況勝。此初也。言善根者。即前戒定。謂非少佛修戒定慧。非謂財供而種善根。財供養時。不以為喜。正行供養。方歡喜故。
經。已於無量至種諸善根 贊曰。此久事多尊也。顯于多佛。具修三學。故言無量千萬佛所。種諸善根。故論頌云。
修戒於過去 及種諸善根 戒具于諸佛 亦說功德滿
經。聞是章句至生凈信者 贊曰。此舉劣況勝也。意說。一念生凈信者。尚于多佛。久種善根。況不取相。而為持說。當知。必有廣大功德。是故菩薩。應住欲愿之心。而為攝持持說之行。故諸菩薩。應如是住。
經。須菩提至是諸眾生 贊曰。次為佛所攝受也。此顯信經。是根熟者。佛所記錄。而攝受之。故能于經而生實相。言悉知者知其心。言悉見者見其身。顯佛世尊。以其愿智三昧之力。於一切時。現知現見。非比智知。非肉眼見。是故雙說悉知悉見。如來知見。有五勝益。不為魔惱壞其道行。修斷事中。有勇猛力。不敢懈慢作諸非法。常自慶慰。修行不倦。雖入三空門。不墮二乘地。由此不敢自說己德。求于供養。及求恭
【現代漢語翻譯】 現代漢語譯本 二學修福定學：指的是那些持戒、修習禪定和智慧的人，他們認為這部經是真實的，並因此產生信心。
經：『應當知道，這個人已經種下了善根。』贊曰：接下來是遇到佛陀積累妙因。其中有三點。第一，不是隻供養少數佛；第二，長久侍奉眾多佛；第三，用較差的情況來襯托殊勝。這是第一點。所說的『善根』，就是指前面的戒和定。意思是說，不是隻在少數佛那裡修習戒定慧，也不是說用財物供養來種善根。在財物供養的時候，不應該感到歡喜，真正實行正行供養，才應該感到歡喜。
經：『已經在無量千萬佛所種下各種善根。』贊曰：這是指長久侍奉眾多佛。顯示在許多佛那裡，具足修習戒、定、慧三學。所以說在無量千萬佛所，種下各種善根。所以論頌說：
『修戒於過去，及種諸善根，戒具于諸佛，亦說功德滿。』
經：『聽聞這些章句，能夠生起清凈信心的人。』贊曰：這是用較差的情況來襯托殊勝。意思是說，即使只是一念之間生起清凈信心的人，也比在許多佛那裡長久種下善根的人殊勝。更何況是不執著于表相，而為他人受持和宣說此經的人呢？應當知道，他們必定有廣大的功德。因此，菩薩應該安住于希求和願望的心，來攝持受持和宣說的行為。所以，各位菩薩，應該這樣安住。
經：『須菩提，這些眾生。』贊曰：接下來是被佛陀所攝受。這顯示了相信此經的人，是根器成熟的人，被佛陀所記別和攝受。因此能夠對經產生實相。所說的『悉知』，是知道他們的心；所說的『悉見』，是見到他們的身。顯示佛世尊，以他的願力、智慧和三昧的力量，在一切時，都能現前知見。不是用比量智來知，也不是用肉眼來見。所以同時說『悉知悉見』。如來的知見，有五種殊勝的利益：不會被魔擾亂，破壞他們的道行；在修斷事情中，有勇猛的力量；不敢懈怠，做各種非法的事情；常常自我慶慰，修行不疲倦；即使進入三空門，也不會墮入二乘的境界。因此不敢自己宣說自己的功德，求取供養，以及求取恭敬。
【English Translation】 English version Two learnings: cultivating merit and cultivating samadhi (定). This refers to those who uphold precepts (持戒), cultivate samadhi (修定), and wisdom (慧), believing this Sutra to be true and thus generating faith.
Sutra: 'It should be known that this person has planted good roots.' Commentary: Next is encountering the Buddha and accumulating wonderful causes. There are three points in this. First, it is not just offering to a few Buddhas; second, serving many Buddhas for a long time; third, using an inferior situation to highlight the superior. This is the first point. The 'good roots' mentioned refer to the preceding precepts and samadhi. It means that it is not just cultivating precepts, samadhi, and wisdom with a few Buddhas, nor is it planting good roots through material offerings. One should not feel joy at the time of material offerings; only when truly practicing the right conduct of offering should one feel joy.
Sutra: 'Having already planted various good roots in the presence of immeasurable thousands of Buddhas.' Commentary: This refers to serving many Buddhas for a long time. It shows that one has fully cultivated the three learnings (戒, 定, 慧 - precepts, samadhi, wisdom) in the presence of many Buddhas. Therefore, it is said that one has planted various good roots in the presence of immeasurable thousands of Buddhas. Therefore, the verse in the treatise says:
'Cultivating precepts in the past, and planting various good roots, precepts are complete in all Buddhas, and it is also said that merits are full.'
Sutra: 'Those who hear these verses and sentences and are able to generate pure faith.' Commentary: This is using an inferior situation to highlight the superior. It means that even those who generate pure faith in a single thought are superior to those who have planted good roots for a long time in the presence of many Buddhas. How much more so are those who do not cling to appearances but uphold and explain this Sutra for others? It should be known that they must have vast merits. Therefore, Bodhisattvas should abide in the mind of seeking and wishing, and uphold the conduct of upholding and explaining. Therefore, all Bodhisattvas should abide in this way.
Sutra: 'Subhuti, these sentient beings.' Commentary: Next is being received and protected by the Buddha. This shows that those who believe in this Sutra are those whose roots are mature, and they are recorded and received by the Buddha. Therefore, they are able to generate the true aspect (實相) of the Sutra. 'Fully knowing' means knowing their minds; 'fully seeing' means seeing their bodies. It shows that the World Honored One, with the power of his vows, wisdom, and samadhi, is able to know and see everything at all times. It is not knowing through comparative intelligence, nor is it seeing with the physical eye. Therefore, 'fully knowing' and 'fully seeing' are said together. The Tathagata's knowledge and vision have five superior benefits: they will not be disturbed by demons, destroying their path of practice; they will have courageous strength in the matter of cultivating and cutting off afflictions; they will not dare to be lazy and commit various illegal acts; they will often rejoice and comfort themselves, practicing without weariness; even if they enter the three emptiness doors (三空門), they will not fall into the realm of the two vehicles (二乘). Therefore, they do not dare to proclaim their own merits, seek offerings, and seek respect.
敬。便能清凈信受持說。勤于斷修。喜無倦等。故天親論。頌此義云。
佛非見果知 愿智力現見 求供養恭敬 彼人不能說
經。得如是無量福德 贊曰。此離障得勝報也。顯持經人。雖無如前戒定慧等。三種勝因緣。但由過去無法障故。得是無量福報之身。故能不謗而信持說。即復由此持說經故。當得如是無量福德。顯斯二意。總說得言。非準信經當生福也。
經。何以故 贊曰。上明生實相因。答□問竟。次明能生實相。答修伏問。于中分五。問答徴釋結。此初也。此問意。云何以要由修三學等。前四種因。方能于經生實相耶。
經。是諸眾生至非法相 贊曰。此第二答也。文中二節。初我后法。然初我相。有總有別。總謂四種。皆名為我。皆執諸蘊有主宰故。別謂四蘊。於三世蘊。總別分別。執我等故。若約三世差別五蘊。總執主宰。名為我相。執過去我是今世我。多生不斷。名眾生相。執現在我一期命住。是我之壽。是名壽者相。執我當來復生異道。數取趣故。名為人相。以梵語云補特伽羅。俗語目人典數取趣。經依俗譯。論依典文。故生異道。以釋人相。故論釋此四相頌云。
差別相續體 不斷至命住 復取于異道 是我相四種
如是我相。若隨總別。行
【現代漢語翻譯】 現代漢語譯本： 敬重經典，便能以清凈心信受、奉持、宣說，勤于斷除煩惱、修習善法，歡喜而不懈怠等等。所以天親菩薩在《攝大乘論》中用偈頌概括此義： 『佛陀並非通過觀察（眾生）受報的結果來知曉（其因），而是憑藉願力和智慧直接現見（因果）。那些（內心）追求供養和恭敬（自身）的人，不能理解這個道理。』 經文說：『獲得如此無量的福德。』贊曰：這是遠離了業障而得到的殊勝果報。這表明，奉持經典的人，即使沒有像前面所說的戒、定、慧等三種殊勝的因緣，但由於過去沒有（誹謗正法的）業障，所以能得到這種具有無量福報的身體，因此能夠不誹謗而信受、奉持、宣說經典。而且又因為奉持、宣說經典，所以應當獲得如此無量的福德。這兩層意思，總而言之都用『得』字來概括，並非僅僅是相信經典就能產生福報。 經文說：『何以故？』贊曰：上面闡明了產生實相的因，回答了□的提問。接下來闡明能夠產生實相，回答修習和降伏（煩惱）的提問。其中分為五個部分：提問、回答、征釋、總結。這是第一個部分，即提問。這裡提問的意思是：為什麼一定要通過修習三學等前四種因，才能對經典產生實相的理解呢？ 經文說：『是諸眾生，乃至非法相。』贊曰：這是第二個部分，即回答。文中分為兩個小節：先說『我』，后說法。先說『我相』，有總的方面，也有別的方面。總的來說，有四種，都稱為『我』，都執著於五蘊，認為其中有主宰。別而言之，是對四蘊（色受想行）的執著。對於過去、現在、未來三世的五蘊，從總體和個別上分別執著于『我』等等。如果從三世的差別來分析五蘊，總體上執著于主宰，就稱為『我相』。執著於過去的我就是今世的我，多生以來沒有斷絕，稱為『眾生相』。執著于現在的我，一期生命存續，就是我的壽命，這稱為『壽者相』。執著於我將來還會轉生到不同的道趣中，不斷地輪迴，這稱為『人相』。因為梵語稱『補特伽羅』（Pudgala，意為人），俗語稱人為『典數取趣』。經文依據俗語翻譯，論典依據典籍原文。所以用轉生到不同的道趣來解釋『人相』。因此，《攝大乘論》解釋這四相的偈頌說： 『差別、相續、體，不斷至命住，復取于異道，是我相四種。』 像這樣的『我相』，如果從總體和個別的方面來觀察，行為...
【English Translation】 English version: Reverence allows one to purely believe, accept, uphold, and proclaim the teachings, diligently cutting off afflictions, cultivating virtues, rejoicing without weariness, and so on. Therefore, Vasubandhu (Tianqin) summarizes this meaning in a verse in the Mahāyānasaṃgraha: 『The Buddha does not know (the cause) by observing the result of (beings') retribution, but directly sees (the cause and effect) through the power of vows and wisdom. Those who (inwardly) seek offerings and reverence (for themselves) cannot understand this principle.』 The sutra says: 『Obtain such immeasurable merits.』 Commentary: This is the excellent reward obtained by being free from karmic obstacles. This shows that those who uphold the sutra, even if they do not have the three excellent causes such as precepts, concentration, and wisdom mentioned earlier, can obtain a body with immeasurable merits because they did not have (defaming the Dharma) karmic obstacles in the past. Therefore, they can believe, accept, uphold, and proclaim the sutra without slandering it. Moreover, because of upholding and proclaiming the sutra, they should obtain such immeasurable merits. These two meanings are summarized by the word 『obtain,』 and it does not mean that merely believing in the sutra will produce merits. The sutra says: 『Why is that?』 Commentary: The above explained the cause of generating the real aspect, answering □'s question. Next, it explains what can generate the real aspect, answering the question of cultivation and subduing (afflictions). It is divided into five parts: question, answer, explanation, and conclusion. This is the first part, the question. The meaning of the question here is: Why is it necessary to generate the real aspect of understanding the sutra through cultivating the three learnings and the previous four causes? The sutra says: 『These beings, up to the non-Dharma aspect.』 Commentary: This is the second part, the answer. The text is divided into two sections: first, 『self,』 then 『Dharma.』 First, the 『self-aspect』 has general and specific aspects. Generally speaking, there are four types, all called 『self,』 all clinging to the five aggregates (skandhas), believing that there is a master within them. Specifically speaking, it is the attachment to the four aggregates (except consciousness). Regarding the five aggregates of the past, present, and future, there is attachment to 『self』 etc. from the overall and individual perspectives. If we analyze the five aggregates from the perspective of the differences between the three times, the overall attachment to a master is called the 『self-aspect』 (ātma-saṃjñā). Clinging to the past self as the present self, without interruption through many lives, is called the 『being-aspect』 (sattva-saṃjñā). Clinging to the present self, the duration of one life, as my lifespan, is called the 『life-aspect』 (jīva-saṃjñā). Clinging to the idea that I will be reborn in different realms in the future, constantly transmigrating, is called the 『person-aspect』 (pudgala-saṃjñā). Because the Sanskrit term 『Pudgala』 (meaning person) is referred to as 『a being that repeatedly takes rebirths.』 The sutra translates according to common usage, while the treatises follow the original text. Therefore, rebirth in different realms is used to explain the 『person-aspect.』 Therefore, the verse in the Mahāyānasaṃgraha explaining these four aspects says: 『Difference, continuity, entity, without interruption until life ends, again taking to different paths, are the four aspects of self.』 Like this 『self-aspect,』 if we observe from the general and specific aspects, the behavior...
相不同。乃有四種。若隨能起此。我相人合四。總名外道耶。取多是外道妄所起故。然其法相。亦有總別。總則四句。皆名法相。皆是迷真四種謗故。別謂四種不執有。殊法非法等。四種別故。一者法相。即諸聲聞。及大乘中內法凡夫。由處下位。不了法空。執有二取實法相體。即增益謗經。隨執執相。名之法相。論依起執人。名聲聞內法邪取。二非法相。即增上慢菩薩。聞遣相空。便撥真如。及諸功德。皆是空無究竟理。此即損滅謗。經隨執著相。名非法相。論依起執人。名增上慢菩薩邪趣故。三者相。即外道等。聞非有無。便執諸法亦有亦無二相違相。即相違謗。由此執故。迷真滅理。執有想定。為勝涅槃。經隨執行。故名為相。論隨執心所求之境。亦名世間共想定邪取。四者非相。即二乘等。不了諸法非非有無。便執諸法定非有無取。既非遮表。言成戲論。即戲論謗。既執諸法非有非無。便樂滅心。離有無相。執滅定等。為勝果等。經隨執行。名為非相。論約執心所求之果。名為無想定邪取。此依人境。或合為五故。無著論名五邪取。若依行相。乃有八種。故天親論。開為八執。若以類分。總為二種。所謂我相。法相異故。由依執八。有能離八一。是故經言無我相等。故天親論。總別頌云。
彼壽者及法
【現代漢語翻譯】 現代漢語譯本 『相』（Lakshana，表象）的不同之處在於有四種。如果隨順能生起『我相』（Atma-lakshana，自我表象）之人，就與四種（邪見）相合，總稱為外道嗎？因為他們大多是外道妄想所生起的。然而，這些法相也有總相和別相。總相是指四句（四種邪見）都可稱為法相，因為它們都是迷惑真如（Tathata，事物的真實本性）的四種誹謗。別相是指四種不執著于『有』（bhava，存在），特殊的『法』（dharma，事物）和『非法』（adharma，非事物）等四種區別。第一種是『法相』，即指那些聲聞乘（Śrāvakayāna，小乘）以及大乘（Mahāyāna，大乘）中內在的凡夫，由於處於較低的地位，不瞭解法空（dharma-śūnyatā，諸法皆空），執著于『有』，取著實在的法相之體，這就是增益誹謗經典。隨順執著于表象，稱之為『法相』。從依據（經典）生起執著的人來說，稱為聲聞乘內在的邪取。第二種是『非法相』，即指那些增上慢（adhimāna，未證言證）的菩薩，聽到遣除表象空性（śūnyatā，空性）的說法，便否定真如以及一切功德，認為都是空無，沒有究竟的道理。這就是損減誹謗經典。隨順執著于表象，稱之為『非法相』。從依據（經典）生起執著的人來說，稱為增上慢菩薩的邪趣。第三種是『相』，即指外道等，聽到『非有非無』（neither existent nor nonexistent），便執著諸法亦有亦無這兩種相互矛盾的表象，這就是相違誹謗。由於這種執著，迷惑了真如，滅絕了真理，執著于有想定，認為那是殊勝的涅槃（nirvāṇa，寂滅）。隨順執著於行為，所以稱為『相』。從執著的心所追求的境界來說，也稱為世間共同的想定邪取。第四種是『非相』，即指二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）等，不瞭解諸法並非『非有非無』，便執著諸法必定是『非有非無』。既然不是遮詮也不是表詮，言語就成了戲論，這就是戲論誹謗。既然執著諸法非有非無，便樂於滅心，遠離有無之相，執著滅盡定等，認為是殊勝的果等。隨順執著於行為，稱為『非相』。從執著的心所追求的果來說，稱為無想定邪取。這依據人和境界，或者合為五種，所以無著（Asanga）的《瑜伽師地論》（Yogācārabhūmi-śāstra）中稱為五種邪取。如果依據行相，則有八種，所以天親（Vasubandhu）的論著中，開為八執。如果以類別來分，總共有兩種，即所謂『我相』和『法相』的差異。由於依據執著八種，有能遠離八種之一，因此經典說『無我相』等。所以天親的論著中，總別頌說：
【English Translation】 English version The differences in 『Lakshana』 (characteristics, appearances) lie in there being four types. If one aligns with those who can generate 『Atma-lakshana』 (self-characteristics, self-appearances), they are in accord with the four (wrong views), collectively called heretics? Because they mostly arise from the deluded thoughts of heretics. However, these dharma-lakshanas also have general and specific aspects. The general aspect refers to all four statements (four wrong views) being called dharma-lakshanas, because they are all four types of slander that delude Tathata (suchness, the true nature of things). The specific aspect refers to the four types that do not cling to 『bhava』 (existence), the special 『dharma』 (things) and 『adharma』 (non-things), etc., these four distinctions. The first is 『dharma-lakshana,』 referring to those Śrāvakayāna (Hearer Vehicle, Small Vehicle) and ordinary beings within Mahāyāna (Great Vehicle) who, due to being in a lower position, do not understand dharma-śūnyatā (emptiness of phenomena), clinging to 『existence,』 grasping the substantial essence of dharma-lakshanas, which is to increase and slander the scriptures. Following and clinging to appearances is called 『dharma-lakshana.』 From the perspective of the person who generates attachment based on (scriptures), it is called the Śrāvakayāna's internal wrong grasping. The second is 『adharma-lakshana,』 referring to those Bodhisattvas with adhimāna (false pride, claiming attainment without proof), who, upon hearing the teaching of dispelling appearances and emptiness (śūnyatā), then deny Tathata and all merits, considering them all empty and without ultimate truth. This is to diminish and slander the scriptures. Following and clinging to appearances is called 『adharma-lakshana.』 From the perspective of the person who generates attachment based on (scriptures), it is called the wrong inclination of a Bodhisattva with adhimāna. The third is 『lakshana,』 referring to heretics, etc., who, upon hearing 『neither existent nor nonexistent,』 then cling to the contradictory appearances of phenomena being both existent and nonexistent, which is contradictory slander. Due to this clinging, they are deluded about Tathata, extinguish the truth, and cling to the Samadhi of Existence, considering it to be superior nirvana (extinction). Following and clinging to actions, it is called 『lakshana.』 From the perspective of the state sought by the clinging mind, it is also called the worldly common Samadhi of wrong grasping. The fourth is 『a-lakshana,』 referring to those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, Hearer Vehicle and Solitary Realizer Vehicle), etc., who do not understand that phenomena are not 『neither existent nor nonexistent,』 then cling to phenomena necessarily being 『neither existent nor nonexistent.』 Since it is neither negation nor affirmation, words become frivolous, which is frivolous slander. Since they cling to phenomena being neither existent nor nonexistent, they delight in extinguishing the mind, separating from the appearances of existence and nonexistence, clinging to cessation Samadhi, etc., considering it to be a superior result, etc. Following and clinging to actions, it is called 『a-lakshana.』 From the perspective of the result sought by the clinging mind, it is called the Samadhi of Non-thought wrong grasping. This is based on people and states, or combined into five types, so Asanga's Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice) calls it five wrong graspings. If based on the aspect of actions, there are eight types, so Vasubandhu's treatise opens it into eight attachments. If divided by category, there are a total of two types, namely the difference between 『Atma-lakshana』 (self-appearance) and 『dharma-lakshana』 (phenomena-appearance). Because of relying on clinging to eight types, there is the ability to separate from one of the eight types, therefore the scriptures say 『no self-appearance,』 etc. Therefore, Vasubandhu's treatise, in its general and specific verses, says:
遠離於取相 亦說知彼相 依八八義別
初句總顯我法二相。壽者亦是我總名故。次句顯離我法二相。其第三句。明能離心即釋。經言無我相等。其第四句。釋八所以。由依執八。能離八故。無我相者。謂無我性。以三世蘊。皆無實體。非主宰故。無人相者。其未來蘊。未生無體。非今至后可當得故。無壽者相者。現在諸蘊。唸唸不住。無有壽命性可得故。無眾生相者。其過去蘊。已滅無體。無有自性可至今故。無法相者。謂真如上。遠離能取所取二相。以真空無一切物故。亦無非法相者。謂真如理。雖無二取。而體不無。真如實有功德體故。言無相者。謂真如理。性離言說。非有非無。不可說為有空相故。亦非無相者。謂真如理。雖不可說。而為迷者。以依言辭而演說故。而此本經。但有二者。合彼無相。入無法相。同遣相故。合亦非無相。入亦無非法相。同遣無相故。是故二句。能攝四種。雖有此理。終譯者失。無著具釋我法二相。而不別顯無我相等。天親但顯四種我相。不顯無我及四法相。而但解釋無法相等。皆是影略互顯其義。故天親論。法空頌云。一切空無物。實有不可說。依言辭而說。是法相四種。然諸外道。內法凡夫。及二乘等。無戒定故。隨應不離五邪八執。既無智慧。不生實相。今此
【現代漢語翻譯】 現代漢語譯本 遠離執取表相，也闡述了認知表相的方法，這依賴於八種和八種意義的區分。
第一句總括地揭示了『我相』和『法相』。『壽者』也是『我』的總稱。第二句則表明要遠離『我相』和『法相』。第三句闡明了能夠遠離這些表相的心，也就是解釋了經文中所說的『無我相』等等。第四句解釋了『八』的原因，因為依賴於執著於八種表相，所以要能夠遠離這八種表相。『無我相』，指的是沒有『我』的自性。因為過去、現在、未來三世的『蘊』，都沒有實體，不是主宰。 『無人相』，指的是未來的『蘊』，還沒有產生，沒有實體，不是從現在到未來可以得到的。『無壽者相』，指的是現在的諸『蘊』，唸唸不住，沒有壽命的自性可以得到。『無眾生相』，指的是過去的『蘊』，已經滅亡，沒有實體，沒有自性可以到今天。 『法相』，指的是在真如之上，遠離能取和所取兩種表相，因為真空沒有一切事物。『亦無非法相』，指的是真如的道理，雖然沒有能取和所取，但其本體並非不存在，真如確實具有功德體。『言無相者』，指的是真如的道理，其自性遠離言語，非有非無，不可說成是有空相。『亦非無相者』，指的是真如的道理，雖然不可說，但爲了迷惑的人，可以通過依賴言辭來演說。 而這部經，只有兩種情況，將『無相』併入『無法相』，因為它們都旨在去除表相。將『亦非無相』併入『亦無非法相』，因為它們都旨在去除『無相』。因此，這兩句話能夠涵蓋四種情況。雖然有這個道理，但最終譯者有所缺失。無著詳細解釋了『我相』和『法相』，但沒有分別闡明『無我相』等等。天親只闡明了四種『我相』，沒有闡明『無我相』和四種『法相』，而只是解釋了『無法相』等等。這些都是互相省略和顯現其意義。所以天親的《法空頌》說：『一切空無物，實有不可說，依言辭而說，是法相四種。』 然而，各種外道、內在的凡夫俗子以及二乘等等，因為沒有戒律和禪定，所以相應地無法遠離五種邪見和八種執著。既然沒有智慧，就不會產生實相。現在這部經...
【English Translation】 English version Being far away from grasping at appearances, it also speaks of knowing those appearances, depending on the distinction of eight and eight meanings.
The first sentence generally reveals the two appearances of 'self' (ātman) and 'dharma'. 'Life-span' (jīva) is also a general name for 'self'. The second sentence reveals being apart from the two appearances of 'self' and 'dharma'. The third sentence clarifies that the mind capable of being apart from these appearances is the explanation of what the sutra says about 'no-self appearance' (anātma-saṃjñā) and so on. The fourth sentence explains the reason for 'eight', because relying on attachment to eight appearances, one must be able to be apart from these eight appearances. 'No-self appearance' refers to the absence of the nature of 'self'. Because the aggregates (skandha) of the three times (past, present, future) have no substance and are not masters. 'No-person appearance' (apudgala-saṃjñā) refers to the future aggregates, which have not yet arisen, have no substance, and cannot be obtained from now to the future. 'No-life-span appearance' refers to the present aggregates, which are constantly changing, and no nature of life-span can be obtained. 'No-sentient-being appearance' (sattva-saṃjñā) refers to the past aggregates, which have already ceased, have no substance, and have no self-nature that can reach today. 'Dharma appearance' (dharma-saṃjñā) refers to being apart from the two appearances of the grasper and the grasped on True Suchness (tathatā), because emptiness (śūnyatā) has no things. 'Also no non-dharma appearance' (adharma-saṃjñā) refers to the principle of True Suchness, although there is no grasper and grasped, its essence is not non-existent, True Suchness truly has a meritorious essence. 'Speaking of no appearance' (nirābhāsa) refers to the principle of True Suchness, its nature is apart from words, neither existent nor non-existent, and cannot be said to be an appearance of existence or emptiness. 'Also not no appearance' refers to the principle of True Suchness, although it cannot be spoken of, for those who are deluded, it can be expounded by relying on words. And this sutra, there are only two situations, merging 'no appearance' into 'no dharma appearance', because they both aim to remove appearances. Merging 'also not no appearance' into 'also no non-dharma appearance', because they both aim to remove 'no appearance'. Therefore, these two sentences can encompass four situations. Although there is this principle, ultimately the translator has some omissions. Asaṅga (無著) explained 'self appearance' and 'dharma appearance' in detail, but did not separately clarify 'no-self appearance' and so on. Vasubandhu (天親) only clarified the four 'self appearances', did not clarify 'no-self appearance' and the four 'dharma appearances', and only explained 'no non-dharma appearance' and so on. These are all mutually omitting and revealing their meanings. Therefore, Vasubandhu's 'Verses on the Emptiness of Dharmas' says: 'Everything is empty and without things, truly existent and cannot be spoken of, speaking by relying on words, these are the four dharma appearances.' However, various heretics, internal ordinary people, and the two vehicles (śrāvakayāna and pratyekabuddhayāna), because they have no precepts (śīla) and meditation (dhyāna), correspondingly cannot be apart from the five perversities and eight attachments. Since there is no wisdom (prajñā), the true appearance will not arise. Now this sutra...
菩薩。由前四因能離我法。有智慧故。故能于經而生實相。是故要由三學行等。方能于經而生信解。故以此文。答前問也。
經。何以故 贊曰。此第三徴也。我相多是外道所起。虛妄執故。故信經者。可無外道所起我等。然此經教法體。不無于經生信。應有法體。無法等者。何以故耶。
經。是諸眾生至眾生壽者 贊曰。次第四釋。于中有二。初總明取相我執不亡。后別顯取於法非法相。此初也。然諸我執。依法執生。如要迷杌方謂人等。若取教法。既為法執。由此亦生我人等相。二執既起。實相是迷。由如迷凈空過由翳目。既有法相。即我等生故。雖信經而亦不取。以取經時。暫伏我相。由有法執我執種存。根本不亡。枝葉當起。是故經言。若心取相即著我等。
經。若取法相至眾生壽者 贊曰。次下別顯。于中有二。初明取法相。后顯取非法相。此初也。然前總云。若心取相。即前所說。四種法明。四種不離法與非法故。此別明法非法相。若執教法。既為法執。由此便生我等相也。
經。何以故至眾生壽者 贊曰。此顯取非法相也。何以故者。曲問辭也。執教為有。是法執故。可有我生。撥教為無。既稱實相。應無我等。而前所言。無非法相。何以故耶。故即答云。夫實相者。離有離
【現代漢語翻譯】 現代漢語譯本：菩薩因為前述的四個原因能夠脫離我法（執著于自我的法），因為他們具有智慧。因此，他們能夠對經典產生真實的理解。所以，必須通過戒、定、慧三學等修行，才能對經典產生真正的信心和理解。因此，用這段經文來回答前面的問題。
經：為什麼呢？贊曰：這是第三個疑問。我相（執著于自我的表象）大多是外道（佛教以外的宗教或哲學）所產生的，因為他們虛妄地執著。因此，相信經典的人，可以避免外道所產生的我相。然而，這部經教的法體（佛法的本質），並非沒有對經典產生信心的可能。應該有法體，沒有法等（沒有其他法可以與之相比）的人。為什麼呢？
經：是諸眾生乃至眾生壽者。贊曰：接下來是第四個解釋。其中有兩點。首先，總的說明了取相（執著于表象）的我執（對自我的執著）沒有消失。然後，分別顯示了執著於法相（對佛法的執著）和非法相（對非佛法的執著）。這是第一點。然而，各種我執，都是依法執（對佛法的執著）而產生的。就像因為迷惑于樹樁而誤以為是人一樣。如果執著于教法，就成了法執。由此也會產生我、人等相（自我、他人等表象）。兩種執著一旦產生，實相（事物的真實面貌）就被迷惑了。就像因為眼睛被遮蔽而迷惑于清凈的虛空一樣。既然有了法相，我等相就會產生。所以，即使相信經典，也不應該執著。因為在執著于經典的時候，只是暫時壓制了我相。由於有法執，我執的種子仍然存在。根本沒有消失，枝葉還會生長。所以經中說，如果心中執著于表象，就會執著於我等相。
經：若取法相乃至眾生壽者。贊曰：接下來分別顯示。其中有兩點。首先，說明執著於法相。然後，顯示執著于非法相。這是第一點。然而，前面總的說了，如果心中執著于表象，就是前面所說的四種法明（四種關於佛法的闡釋）。四種都離不開法與非法。這裡分別說明法相和非法相。如果執著于教法，就成了法執。由此便會產生我等相。
經：何以故乃至眾生壽者。贊曰：這是顯示執著于非法相。何以故者，是委婉的提問。執著于教法為有，是法執的緣故，可能會產生我相。否定教法為無，既然稱之為實相，應該沒有我等相。而前面所說，沒有非法相。為什麼呢？所以就回答說，所謂的實相，是遠離有和無的。
【English Translation】 English version: Bodhisattvas are able to detach from the 'I' doctrine (attachment to the self) due to the preceding four causes, because they possess wisdom. Therefore, they are able to generate a true understanding of the scriptures. Hence, it is necessary to cultivate through the three learnings of morality, concentration, and wisdom, etc., in order to generate genuine faith and understanding in the scriptures. Therefore, this passage is used to answer the previous question.
Sutra: Why is this so? Commentary: This is the third inquiry. The 'I' aspect (attachment to the appearance of self) is mostly generated by external paths (religions or philosophies outside of Buddhism), because of their false attachments. Therefore, those who believe in the scriptures can avoid the 'I' aspect generated by external paths. However, the Dharma body (essence of the Buddha's teachings) of this scripture is not without the possibility of generating faith in the scriptures. There should be a Dharma body, without Dharma, etc. (no other Dharma can be compared to it). Why is this so?
Sutra: These beings, up to the lifespan of beings. Commentary: Next is the fourth explanation. There are two points within it. First, it generally explains that the 'I' attachment (attachment to the self) of grasping at appearances (attachment to appearances) has not disappeared. Then, it separately shows the attachment to the Dharma aspect (attachment to the Buddha's teachings) and the non-Dharma aspect (attachment to non-Buddhist teachings). This is the first point. However, various 'I' attachments are generated by Dharma attachment (attachment to the Buddha's teachings). It's like mistaking a tree stump for a person because of delusion. If one is attached to the teachings, it becomes Dharma attachment. From this, the aspects of 'I,' 'person,' etc. (appearances of self, others, etc.) will also arise. Once the two attachments arise, the true aspect (the true nature of things) is obscured. It's like being deluded about the pure emptiness because the eyes are covered. Since there is a Dharma aspect, the 'I' aspect, etc., will arise. Therefore, even if one believes in the scriptures, one should not be attached. Because when one is attached to the scriptures, one only temporarily suppresses the 'I' aspect. Because there is Dharma attachment, the seed of 'I' attachment still exists. The root has not disappeared, and the branches and leaves will grow. Therefore, the sutra says, 'If the mind grasps at appearances, it is attached to the 'I' aspect, etc.'
Sutra: If one grasps at the Dharma aspect, up to the lifespan of beings. Commentary: Next, it is shown separately. There are two points within it. First, it explains the attachment to the Dharma aspect. Then, it shows the attachment to the non-Dharma aspect. This is the first point. However, it was generally said earlier that if the mind grasps at appearances, it is the four Dharma illuminations (four explanations about the Buddha's teachings) mentioned earlier. The four cannot be separated from Dharma and non-Dharma. Here, the Dharma aspect and the non-Dharma aspect are explained separately. If one is attached to the teachings, it becomes Dharma attachment. From this, the 'I' aspect, etc., will arise.
Sutra: Why is this so, up to the lifespan of beings. Commentary: This is to show the attachment to the non-Dharma aspect. 'Why is this so?' is a euphemistic question. Attaching to the teachings as existent is the reason for Dharma attachment, and the 'I' aspect may arise. Denying the teachings as non-existent, since it is called the true aspect, there should be no 'I' aspect, etc. But what was said earlier, there is no non-Dharma aspect. Why is this so? So it is answered that the so-called true aspect is to be apart from existence and non-existence.
空。若執法無不稱實相。既為法執。我執亦生。故取非法相。亦即著我等。
經。是故不應至取非法 贊曰。此第五結也。是前取於法非法相。皆是法執著我等故。不應于經取法非法。然夫信經。有其二種。一者信教。謂雖無智而有戒定。以恭敬心。而生實相。即前所說。一念凈信。二者解理。即因智慧。不如言聲。而取於法。亦不撥教。能順於理。即是不取法非法相。契證於真。而生實相。故天親論。頌此義云。
彼人依信心 恭敬生實相 聞聲不正取 正說如是取
上半顯由戒定信教。下半明由智慧解理。若離信教而不悟理。由此不能廣大持說。諸菩薩等。若欲得此言說法身。現當流轉。應亦于理而生實相。是解理者故。不如聲取法為有法。離言故亦不棄撥法。順真故不如聲取法。故能離法相。順教而修。故離非法相。離相非相。契證於真。由此便能現當持說。故諸菩薩。應如是修離相非相持說之行。若心散亂取相。復生亦應如是降伏其心。如前不起法非法相。
經。以是義故至何況非法 贊曰。上來總名。正答前問。此即第二法身要義。欲令遠離前法非法。故引昔說筏喻之義。令于教法雜有無相。如於船筏。離取捨心。如已到岸舍筏故。知當可舍。不應先著。未到彼岸取筏故。知
【現代漢語翻譯】 現代漢語譯本： 空。如果執著於法而無不符合實相（Satya，真如），那麼既然有了法執（Dharma-graha，對法的執著），我執（Atma-graha，對自我的執著）也會產生。所以，執取非法之相，也就是執著於我等。
經文：因此，不應該執取非法。
贊曰：這是第五個總結。這是前面所說的執取法和非法之相，都是因為對法的執著而執著於我等。不應該從經文中執取法和非法。然而，相信經文，有兩種方式。一是信教，即雖然沒有智慧，但有戒律和禪定，以恭敬心，而生起實相。這就是前面所說的一念凈信。二是理解義理，即因為智慧，不執著于言語聲音，而理解法的真義。也不否定教法，能夠順應義理。這就是不執取法和非法之相，契合證悟真如，而生起實相。所以，天親（Vasubandhu）菩薩的論著，用偈頌來闡述這個意義：
『彼人依信心，恭敬生實相，聞聲不正取，正說如是取。』
上半部分顯示通過戒律、禪定和信教。下半部分說明通過智慧理解義理。如果離開信教而不領悟義理，因此不能廣大地受持和宣說。諸位菩薩等，如果想要得到這言說法身，現在應當流轉，也應該對義理生起實相。這是理解義理的人，所以不執著于聲音而取法為有法。離開言語，也不拋棄否定法。順應真理，所以不執著于聲音而取法。所以能夠離開法相。順應教法而修行，所以離開非法相。離開相和非相，契合證悟真如。由此便能現在和將來受持和宣說。所以諸位菩薩，應該這樣修習離開相和非相的受持和宣說之行。如果心散亂而執取相，再次生起，也應該這樣降伏其心。如前面不起法和非法之相。
經文：因為這個緣故，何況非法。
贊曰：上面總的來說，是正確回答前面的問題。這就是第二法身的重要意義。想要使人遠離前面的法和非法，所以引用過去所說的筏喻的意義。使人對於教法雜有有和無的觀念，如同對於船筏，離開執取和捨棄之心。如同已經到達彼岸而捨棄船筏，知道應當可以捨棄。不應該先執著。未到達彼岸而取用船筏，知道
【English Translation】 English version: Emptiness. If one clings to the Dharma (law, teaching) without conforming to the true nature of reality (Satya), then since there is Dharma-graha (attachment to Dharma), Atma-graha (attachment to self) will also arise. Therefore, grasping the aspect of non-Dharma is also clinging to 'I' and so on.
Sutra: Therefore, one should not even grasp the non-Dharma.
Commentary: This is the fifth conclusion. This refers to the previous grasping of the aspects of Dharma and non-Dharma, all of which are due to attachment to Dharma, leading to attachment to 'I' and so on. One should not grasp Dharma or non-Dharma from the Sutras. However, there are two ways to believe in the Sutras. First, to believe in the teachings, which means although one may lack wisdom, one possesses precepts and concentration, and with a respectful mind, one generates the true nature of reality. This is what was previously mentioned as 'a single thought of pure faith.' Second, to understand the principles, which means through wisdom, one does not cling to words and sounds, but understands the true meaning of the Dharma. One also does not reject the teachings, but is able to accord with the principles. This is not grasping the aspects of Dharma and non-Dharma, but aligning with and realizing the truth, thereby generating the true nature of reality. Therefore, Vasubandhu's treatise uses a verse to explain this meaning:
'That person relies on faith, respectfully generates the true nature of reality, does not grasp sounds incorrectly, but grasps the correct teachings in this way.'
The first half shows the reliance on precepts, concentration, and faith in the teachings. The second half explains understanding the principles through wisdom. If one departs from faith in the teachings without realizing the principles, one cannot widely uphold and expound them. If Bodhisattvas wish to attain this speech-body of Dharma, they should now circulate and also generate the true nature of reality regarding the principles. This is because those who understand the principles do not grasp Dharma as having Dharma by clinging to sounds. Because they are apart from words, they also do not abandon or reject Dharma. Because they accord with the truth, they do not grasp Dharma by clinging to sounds. Therefore, they can depart from the aspect of Dharma. Because they accord with the teachings and cultivate, they depart from the aspect of non-Dharma. Departing from aspects and non-aspects, they align with and realize the truth. By this, they can now and in the future uphold and expound. Therefore, Bodhisattvas should cultivate in this way, practicing the upholding and expounding of departing from aspects and non-aspects. If the mind is scattered and grasps aspects, and arises again, one should also subdue the mind in this way, as before, not giving rise to the aspects of Dharma and non-Dharma.
Sutra: For this reason, how much more so non-Dharma.
Commentary: The above, in general, is the correct answer to the previous question. This is the essential meaning of the second Dharma-body. Wishing to enable people to depart from the previous Dharma and non-Dharma, the meaning of the raft analogy spoken of in the past is cited. It causes people to have mixed notions of existence and non-existence regarding the teachings, like with a raft, departing from the mind of grasping and abandoning. Like having already reached the other shore and abandoning the raft, knowing that it should be abandoned. One should not cling to it first. Taking the raft before reaching the other shore, knowing that
憑而渡。不應捨棄。教亦如是。不應取捨。知法離言。但假詮故。當得證智。既舍不住故。雖未證亦不執著。順第一義之正說故。必因此法。而得證智故。未證者依之而修故。于教法不應取捨。然佛所說皆離有無執法非法。不契中道。執法為有。尚應舍之。況執非法而不捨也。故天親論頌此義云。
彼不住隨順 於法中證智 如人舍船筏喻 法中義亦然
若能了達筏喻之義。離法非法。契證於真。便能經廣大持說故。判此文法身要義。其依義等三種大義。住文中既皆具有。如前應知。不能煩述。但約答三問義。解經文義耳。
經。須菩提至有所說法耶 贊曰。次下第二欲得智相至得法身住處。斷彼第三佛有得說疑。修無得說真智相行。前明欲得言說法身。以為證得法身之因。此明證得法身之果。然所證果。通福及智。皆因果位所證。法身智為福。依福田智起。是故先辨智相法身。然智智性相理事雖殊。對福相故。總名智相。理智無至。是功德法。及依止故。皆名法身。言至得者。即證得義。是修行人。不證得故。得此身故。便得佛果。說法度生。希求此故。故言欲得智相至得法身。雖于俗諦有德有說。據勝義諦得說。皆無由達。勝義無得說故。方于俗諦。能有得說。然諸菩薩。未達勝義。執有
【現代漢語翻譯】 現代漢語譯本：憑藉它來渡河，不應該捨棄。教法也是如此，不應該取捨。瞭解佛法要離開言語文字，因為它們只是假設的詮釋。應當證得真智，既然已經捨棄（筏），就不應該再執著。因為這符合第一義諦的正確說法，必定因此教法而證得真智。未證悟的人依靠它來修行，所以對於教法不應該取捨。然而，佛所說的一切都遠離有和無，執著於法或非法都不符合中道。執著於法，視為『有』，尚且應該捨棄，更何況執著于非法而不捨棄呢？所以天親（Vasubandhu）菩薩的論頌闡述了這個意義：
『他不執著于隨順，在佛法中證得真智，如同人捨棄船筏的比喻，佛法中的意義也是這樣。』
如果能夠了解船筏譬喻的意義，遠離法和非法，契合證悟真理，便能夠經歷廣大的持誦和宣說。因此，判定此文為法身（Dharmakaya）的要義。其中所依據的義理等三種大義，住在文中都已經具備，如前面所說應該知道，不再繁瑣地敘述。只是根據回答三個問題的意義，來解釋經文的意義。
經文：須菩提（Subhuti）啊，（如來）有所說法嗎？贊曰：接下來第二部分，想要獲得智相（Jnana-lakshana）乃至獲得法身（Dharmakaya）的住處，斷除他們第三個疑問，即佛是否有『得說』。修習『無得說』的真智之相的修行。前面說明想要獲得言說法身（Dharmakaya），作為證得法身的因。這裡說明證得法身的果。然而，所證得的果，包括福德和智慧，都是因果位所證得的。法身的智慧是福德，依靠福田（Punyaksetra）的智慧而生起。因此，首先辨別智相法身。然而，智慧的體性、相狀、事和理雖然不同，但相對於福德之相，總稱為智相。理智沒有止境，是功德法，以及所依止之處，都稱為法身。說到『獲得』，就是證得的意思。是修行人沒有證得的，得到這個身，便得到佛果。說法度化眾生，是希求這個的緣故。所以說想要獲得智相乃至獲得法身。雖然在世俗諦（Samvriti-satya）中有功德有說法，但根據勝義諦（Paramartha-satya），獲得和說法都是無法達到的。因為勝義諦沒有獲得和說法，才能在世俗諦中，能夠有獲得和說法。然而，諸位菩薩，沒有通達勝義諦，執著于『有』。
【English Translation】 English version: Relying on it to cross over, one should not abandon it. The teaching is also like this, one should not accept or reject it. Knowing the Dharma means being apart from words, because they are merely provisional explanations. One should attain the wisdom of realization, and since one has already abandoned (the raft), one should not cling to it. Because this accords with the correct explanation of the ultimate meaning, one will certainly attain the wisdom of realization through this teaching. Those who have not yet realized rely on it to cultivate, so one should not accept or reject the teaching. However, everything the Buddha said is apart from existence and non-existence; clinging to Dharma or non-Dharma does not accord with the Middle Way. Clinging to Dharma, regarding it as 'existence,' should still be abandoned, let alone clinging to non-Dharma without abandoning it. Therefore, Vasubandhu's verse explains this meaning:
'He does not cling to following, in the Dharma he attains the wisdom of realization, like the metaphor of a person abandoning a raft, the meaning in the Dharma is also like that.'
If one can understand the meaning of the raft metaphor, being apart from Dharma and non-Dharma, and accord with the realization of truth, then one can experience vast recitation and exposition. Therefore, it is determined that this text is the essential meaning of the Dharmakaya (Dharmakaya). The three great meanings, such as the meaning on which it is based, are all contained in the text, as should be known from what was said earlier, and will not be described in detail. It is only based on the meaning of answering the three questions that the meaning of the sutra is explained.
Sutra: Subhuti (Subhuti), does the Tathagata have a Dharma to speak? Praise: Next, the second part, wanting to attain the Jnana-lakshana (Jnana-lakshana) and even the abode of the Dharmakaya (Dharmakaya), eliminates their third doubt, that is, whether the Buddha has 'attainment to speak.' Cultivating the practice of the true wisdom aspect of 'no attainment to speak.' The previous explanation was about wanting to attain the Dharma-body of speech, as the cause of attaining the Dharma-body. This explains the result of attaining the Dharma-body. However, the result attained includes merit and wisdom, which are both attained by the cause-and-effect position. The wisdom of the Dharma-body is merit, arising from the wisdom of the field of merit (Punyaksetra). Therefore, first distinguish the Jnana-lakshana Dharma-body. However, although the nature, characteristics, affairs, and principles of wisdom are different, in relation to the aspect of merit, they are collectively called Jnana-lakshana. The principle of wisdom has no end, it is the Dharma of merit, and the place on which it depends, all are called Dharma-body. Speaking of 'attainment,' it means realization. It is what practitioners have not realized, and by attaining this body, they attain Buddhahood. Speaking Dharma to liberate sentient beings is the reason for seeking this. Therefore, it is said that one wants to attain the Jnana-lakshana and even the Dharmakaya. Although there is merit and speech in the conventional truth (Samvriti-satya), according to the ultimate truth (Paramartha-satya), attainment and speech are unattainable. Because there is no attainment and speech in the ultimate truth, there can be attainment and speech in the conventional truth. However, the Bodhisattvas, not understanding the ultimate truth, cling to 'existence.'
得說。求智相身。既有執心。便生疑念。義如前說。不可以身相得見如來。如來非有為相者。何故釋迦。證得菩提。而名為佛。云何說法。以度群生。有得有說。非無為故。由執故迷智相之正行。由疑故不修智相之行因。今欲令得智相法身。故說佛身無得無說。既以此文。斷其疑執。是故兩論各明一義。無著約遣執而修正行。名欲得智相法身。天親就斷疑而修行因。名斷佛有得說。文分為二。初問后答。此初也。真實理中。可有少法是能證得有所說邪。
經。須菩提至如來可說 贊曰。下答有三。初正答。次徴起。后釋成。此初也。然佛說法。常依二諦。一者俗諦有法。諸法緣生故。二者真諦空法。緣生無性故。如是二諦。既不相離。空而不空。有而不有。故佛不說。遠離二邊。今於此中。顯斯中道。若約俗諦。有應化身。有得菩提。有可說法。義就真諦。應化非真。非得菩提。非說法者。既彼真俗。自性無差。得而無得。說而無說。為顯是義故。言如我解佛不說無定法等。論依是義。而說頌云。
應化非真佛 亦非說法者 說法不二取 無說離言相
上半釋此經文。下半釋徴已下文。則謂佛果。無得而得。無說而說。是智相身。真實得說。正是菩薩所應希愿故。諸菩薩欲成如是智相法身。真
【現代漢語翻譯】 現代漢語譯本：得說。求智相身（Dharmakaya，法身）。既有執心，便生疑念。義如前說，不可以身相得見如來（Tathagata，如來）。如來非有為相者。何故釋迦（Sakyamuni，釋迦牟尼）。證得菩提（Bodhi，覺悟）。而名為佛（Buddha，佛陀）。云何說法，以度群生。有得有說，非無為故。由執故迷智相之正行，由疑故不修智相之行因。今欲令得智相法身，故說佛身無得無說。既以此文，斷其疑執。是故兩論各明一義。無著（Asanga，無著）約遣執而修正行，名欲得智相法身。天親（Vasubandhu，世親）就斷疑而修行因，名斷佛有得說。文分為二，初問后答。此初也。真實理中，可有少法是能證得有所說邪？
經。須菩提（Subhuti，須菩提）至如來可說。贊曰。下答有三，初正答，次徴起，后釋成。此初也。然佛說法，常依二諦。一者俗諦有法，諸法緣生故。二者真諦空法，緣生無性故。如是二諦，既不相離，空而不空，有而不有。故佛不說，遠離二邊。今於此中，顯斯中道。若約俗諦，有應化身，有得菩提，有可說法。義就真諦，應化非真，非得菩提，非說法者。既彼真俗，自性無差，得而無得，說而無說。為顯是義故，言如我解佛不說無定法等。論依是義，而說頌云：
應化非真佛 亦非說法者 說法不二取 無說離言相
上半釋此經文，下半釋徴已下文。則謂佛果，無得而得，無說而說，是智相身。真實得說，正是菩薩（Bodhisattva，菩薩）所應希愿故。諸菩薩欲成如是智相法身，真
【English Translation】 English version: It is said. Seeking the Dharmakaya (智相身, the Body of Wisdom). If there is attachment in the mind, doubts will arise. As previously stated, the Tathagata (如來, Thus Come One) cannot be seen through physical characteristics. The Tathagata is not one with conditioned characteristics. Why did Sakyamuni (釋迦, Sage of the Shakya clan) attain Bodhi (菩提, enlightenment) and become known as a Buddha (佛, Awakened One)? How does he teach to liberate sentient beings? Having attainment and teaching implies it is not unconditioned. Attachment obscures the correct practice of the Body of Wisdom, and doubt prevents the cultivation of the causes for the practice of the Body of Wisdom. Now, desiring to attain the Dharmakaya, it is said that the Buddha's body has neither attainment nor teaching. Since this text dispels doubts and attachments, the two treatises each clarify one meaning. Asanga (無著, the Immovable) focuses on eliminating attachment to correct practice, which is called desiring to attain the Dharmakaya. Vasubandhu (天親, Kinsman of Heaven) focuses on eliminating doubt to cultivate the causes for practice, which is called eliminating the Buddha's attainment and teaching. The text is divided into two parts: question and answer. This is the first part. In the true principle, can there be any dharma that can be attained and spoken of?
Sutra: Subhuti (須菩提, Good Disposer) to the Tathagata can speak. Commentary: The answer below has three parts: first, the direct answer; second, the elicitation; and third, the explanation. This is the first part. However, the Buddha's teaching always relies on the two truths. First, the conventional truth of existing dharmas, because all dharmas arise from conditions. Second, the ultimate truth of empty dharmas, because arising from conditions has no inherent nature. These two truths are inseparable, empty yet not empty, existing yet not existing. Therefore, the Buddha does not speak of being separate from the two extremes. Now, in this context, the Middle Way is revealed. If according to conventional truth, there is a manifested body, there is attainment of Bodhi, and there can be teaching. According to ultimate truth, the manifested is not real, there is no attainment of Bodhi, and there is no teaching. Since the true and conventional are not different in nature, there is attainment without attainment, and teaching without teaching. To reveal this meaning, it is said that, as I understand, the Buddha does not speak of fixed dharmas, etc. The treatise relies on this meaning and speaks in verse:
The manifested is not the true Buddha, nor is it the one who teaches. Teaching is not dualistic, and there is no speech beyond words.
The first half explains this sutra text, and the second half explains the text from the elicitation onwards. It means that the Buddha-fruit, attaining without attaining, and teaching without teaching, is the Body of Wisdom. Truly attaining and teaching is precisely what Bodhisattvas (菩薩, Enlightenment Being) should aspire to. All Bodhisattvas who wish to achieve such a Dharmakaya, truly
實得說。于無得說。應如是住。
經。何以故 贊曰。此徴起也。有何所以不得菩提。不說法耶。
經。如來所說至非非法 贊曰。次下釋成。于中有二。初依徴釋。後轉徴釋。此初也。分別性非有故非法。法無我性真實。故非非法。既所說法。離有無相。非法非非法。故說者不可以言顯示法非法相。聽者不可如言執取法非法相。故前半頌。顯此義云。說法不二取無說離言相。此即顯說內證之法。不可取說非法非非法。以成於前無得說也。
經。所以者何 贊曰。下轉徴釋。于中有二。初轉徴。後轉釋。此初也。此有二意。前徴意云。以何義故。不可得說而經答云以何說法。依彼內證。不可取說非法非非法。故今轉徴云。此所說法。得如是者。何所以耶。又前所徴。無得無說。而但答云。如來所說。不言所得。所以者何。
經。一切賢聖至而有差別 贊曰。此轉釋也。由能內證無為法故。得名聖人。及能說法。然無為法。既不可取說非法非非法。故所說法。亦不可取說非法非非法也。又彼無為是能說因。由證此故。方能說法。故雖但言說。亦顯其證得。若不證者。不能說故。然無為者。真如理也。由證此理。得成聖人。隨證滿分。聖有因果。諸佛圓證。無學智成。余證隨分。名為有學聖。既
【現代漢語翻譯】 現代漢語譯本： 實得說，于無得說，應如是住。
經：何以故？贊曰：此徴起也。有何所以不得菩提，不說法耶？
經：如來所說至非非法。贊曰：次下釋成。于中有二。初依徴釋，後轉徴釋。此初也。分別性非有故非法，法無我性真實，故非非法。既所說法，離有無相，非法非非法。故說者不可以言顯示法非法相，聽者不可如言執取法非法相。故前半頌，顯此義云：說法不二取，無說離言相。此即顯說內證之法，不可取說非法非非法，以成於前無得說也。
經：所以者何？贊曰：下轉徴釋。于中有二。初轉徴，後轉釋。此初也。此有二意。前徴意云：以何義故，不可得說？而經答云：以何說法，依彼內證，不可取說非法非非法。故今轉徴云：此所說法，得如是者，何所以耶？又前所徴，無得無說，而但答云：如來所說，不言所得，所以者何？
經：一切賢聖至而有差別。贊曰：此轉釋也。由能內證無為法故，得名聖人，及能說法。然無為法，既不可取說非法非非法，故所說法，亦不可取說非法非非法也。又彼無為是能說因，由證此故，方能說法。故雖但言說，亦顯其證得。若不證者，不能說故。然無為者，真如理也。由證此理，得成聖人，隨證滿分，聖有因果，諸佛圓證，無學智成，余證隨分，名為有學聖。既
【English Translation】 English version: Truly obtained saying, in no obtained saying, one should abide thus.
Sutra: Why is that? Commentary: This is the beginning of the inquiry. What is the reason for not attaining Bodhi, for not expounding the Dharma?
Sutra: What the Tathagata (如來) [Thus Come One] has spoken is neither non-Dharma nor Dharma. Commentary: Next is the explanation and completion. There are two parts: first, explaining based on the inquiry, and second, shifting the inquiry to explain. This is the first part. Because the nature of discrimination is non-existent, it is not Dharma. The selflessness of Dharma is real, therefore it is not non-Dharma. Since what is expounded is apart from the appearance of existence and non-existence, it is neither non-Dharma nor Dharma. Therefore, the speaker cannot use words to reveal the appearance of Dharma and non-Dharma, and the listener cannot grasp the appearance of Dharma and non-Dharma according to the words. Hence, the first half of the verse reveals this meaning, saying: 'Expounding Dharma is not dualistic, without saying, it is apart from verbal appearance.' This reveals that the Dharma of inner realization cannot be grasped as non-Dharma or Dharma, thus completing the previous statement of 'no obtained saying'.
Sutra: What is the reason? Commentary: Next, shifting the inquiry to explain. There are two parts: first, shifting the inquiry, and second, shifting to explain. This is the first part. This has two meanings. The previous inquiry meant: For what reason is it impossible to obtain saying? And the Sutra answers: With what Dharma is it expounded, relying on that inner realization, it is impossible to grasp saying as non-Dharma or Dharma. Therefore, now shifting the inquiry, it asks: This Dharma that is expounded, how is it obtained thus? What is the reason? Also, the previous inquiry was about no obtaining and no saying, but the answer only says: What the Tathagata (如來) [Thus Come One] has spoken, without mentioning what is obtained, what is the reason?
Sutra: All sages and saints are different. Commentary: This is the shifted explanation. Because they can internally realize the unconditioned Dharma (無為法), they are named sages and saints, and they can expound the Dharma. However, since the unconditioned Dharma (無為法) cannot be grasped as non-Dharma or Dharma, the Dharma that is expounded also cannot be grasped as non-Dharma or Dharma. Moreover, that unconditioned is the cause of speaking. Because of realizing this, one can expound the Dharma. Therefore, although it is only said, it also reveals their realization. If one does not realize it, one cannot speak. Furthermore, the unconditioned is the principle of Suchness (真如). By realizing this principle, one becomes a sage. According to the fullness of realization, sages have cause and effect. All Buddhas fully realize it, and the wisdom of no-more-learning is accomplished. Others realize it partially, and are named sages with learning.
因轉釋。兼顯無為非獨佛證。故言一切賢聖皆以無為而有差別。既由內證無為。方得成於聖智。故諸菩薩。應如是修無分別定。以證無為。若分別生。亦應降伏。順於智相。以住無為。是釋前徴。答修伏問。
經。須菩提至寧為多不 贊曰。次下第三福相至得法身住處。斷彼第四持說無福疑。令依經修勝福身行。前令修證無為。當成智相之果。智不孤立。必假福資故。次相明其福相之果。然其福身。通因果位。果謂所感萬德佛身。因為所修持經之福。因中少持四句。福尚多。而難量。況廣持說。此經當感法身福果故。應希求當果。而專持說此經。然諸菩薩。未悟深宗 聞前所說。不可取說非法非非法故。遂疑無福。不能持經。今者將斷彼疑惑心。令持此經希當福相。故以施福。校量持經。既為二意。說此經文。是故兩論。各明一義。無著約令希愿。名欲得福相法身。天親就斷疑情。名斷持說無福。文分為三。初問次答。后校量顯勝。此初也。此舉不為七種最勝所攝受施。而為校量。若七最勝所攝受施。與持經福差別故。
經。須菩提至甚多世尊 贊曰。次答有三。初標次徴后釋。此初也。餘本更有甚多善逝。論釋顯示攝心持心。謂經福中。有其二行。一者受持。二者顯說。今自令他攝心持心。不外散亂。
【現代漢語翻譯】 現代漢語譯本： 因此進一步解釋，兼而彰顯『無為』並非只有佛才能證得，所以說一切賢聖都是憑藉『無為』而產生差別。既然通過內在證悟『無為』，才能成就聖智，所以各位菩薩，應當這樣修習無分別的禪定，以證得『無為』。如果產生分別心，也應當降伏，順應智相，安住于『無為』。這是解釋前面的提問，回答關於修習和降伏的問題。
經文：須菩提至寧為多不 贊曰：接下來第三部分，從『福相』到『得法身住處』，斷除他們第四個關於『持說』沒有福報的疑惑，讓他們依據經文修習殊勝的福德之身。前面讓他們修習證悟『無為』，將成就智相的果報。智慧不會孤立存在，必定憑藉福德的資助，所以接下來闡明福相的果報。然而福德之身，貫通因位和果位。果位是指所感得的萬德佛身，因位是指所修習的持經之福。因地中稍微受持四句偈，福德尚且眾多而難以衡量，更何況是廣泛地受持和宣說此經，應當感得法身福德的果報，所以應當希求當來的果報，而專心受持和宣說此經。然而各位菩薩，尚未領悟甚深的宗旨，聽聞前面所說的『不可取說，非法非非法』，於是疑惑沒有福報，不能受持此經。現在將要斷除他們的疑惑之心，讓他們受持此經，希求當來的福相，所以用佈施的福德，來衡量受持經文的福德，既有這兩種用意，才宣說這段經文。因此兩部論典，各自闡明一個義理。無著著重於讓人希求願望，名為『欲得福相法身』，天親著重於斷除疑情，名為『斷持說無福』。文段分為三個部分，首先是提問，其次是回答，最後是校量顯示殊勝。這是第一個部分。這裡舉出不被七種最殊勝所攝受的佈施，而用來校量，如果被七種最殊勝所攝受的佈施，與受持經文的福德有差別。
經文：須菩提至甚多世尊 贊曰：接下來回答有三個部分，首先是標示，其次是提問，最後是解釋。這是第一個部分。其他版本還有『甚多善逝』。論典解釋顯示攝心持心，說經文的福德中，有兩種行為，一是受持，二是顯說。現在自己和他人攝心持心，不向外散亂。
【English Translation】 English version: Therefore, it further explains and highlights that 'non-action' (Wuwei) is not only attained by the Buddha, hence the saying that all sages and saints are differentiated by 'non-action'. Since one attains sacred wisdom through internal realization of 'non-action', therefore, all Bodhisattvas should cultivate Samadhi (Dhyana) of non-discrimination in this way to attain 'non-action'. If discrimination arises, it should also be subdued, conforming to the aspect of wisdom, and abiding in 'non-action'. This explains the previous question and answers the questions about cultivation and subduing.
Sutra: Subhuti to Would it be many or not? Commentary: Next, the third part, from 'blessed appearance' (Fu Xiang) to 'the place where the Dharma body abides', dispels their fourth doubt about 'upholding and speaking' having no merit, and encourages them to cultivate the excellent body of merit according to the Sutra. Previously, they were asked to cultivate and realize 'non-action', which will result in the fruit of the aspect of wisdom. Wisdom does not exist in isolation, it must rely on the assistance of merit, so next, the fruit of the blessed appearance is explained. However, the body of merit pervades the causal and resultant positions. The resultant position refers to the Buddha body of myriad virtues that is attained, and the causal position refers to the merit of upholding the Sutra that is cultivated. Even slightly upholding four lines of verse in the causal ground has abundant and immeasurable merit, let alone widely upholding and expounding this Sutra, one should attain the fruit of the Dharma body's merit, so one should aspire to the future fruit and wholeheartedly uphold and expound this Sutra. However, the Bodhisattvas have not yet understood the profound doctrine, and upon hearing the previous statement 'cannot be taken and spoken, neither Dharma nor non-Dharma', they doubt that there is no merit and cannot uphold this Sutra. Now, their doubts will be dispelled, allowing them to uphold this Sutra and aspire to the future blessed appearance, so the merit of giving is used to measure the merit of upholding the Sutra, with both intentions, this passage of scripture is expounded. Therefore, the two treatises each explain one principle. Asanga focuses on encouraging people to aspire, called 'desiring to obtain the blessed appearance of the Dharma body', Vasubandhu focuses on dispelling doubts, called 'dispelling the lack of merit in upholding and speaking'. The passage is divided into three parts, first the question, second the answer, and finally the comparison showing excellence. This is the first part. Here, giving that is not embraced by the seven most excellent is cited for comparison, if giving that is embraced by the seven most excellent is different from the merit of upholding the Sutra.
Sutra: Subhuti to Very many, World Honored One Commentary: Next, the answer has three parts, first the indication, second the question, and finally the explanation. This is the first part. Other versions also have 'very many Sugatas'. The treatise explains showing gathering the mind and holding the mind, saying that in the merit of the Sutra, there are two actions, one is upholding, and the other is expounding. Now, oneself and others gather the mind and hold the mind, not scattering outwards.
成勝福聚故。於此中預舉二相。
經。何以故 贊曰。此徴也。據真諦理。物我皆空。施尚不存。寧有其福。設就俗諦。施福不亡。但招生死。不趣菩提。而言福多。何以故也。
經。是福德至說福德多 贊曰。此釋也。若就真諦。法皆空故。不可分別執有福德。況此不能招感菩提。非如收質。進趣福德。說福德性即非福德。今于俗諦。施福不亡。又能感招多生死果。是如擔重押溺福德。是故如來說福德多。
經。若復有人至其福勝彼 贊曰。次顯校量。于中有三。初明福勝。次詰所由。后釋所以。此初也。以彼施福但招生死。不趣菩提。故福為劣。若於此經。受持演說。當感菩提。其福勝彼。是故菩薩。應斷疑情。勿謂無福而不持說。故天親論。斷疑頌云。
受持法及說 不空于福德 福不趣菩提 二能趣菩提
所言偈者。梵云伽他。伽他不同有二種。戍路迦。戍路迦者。此云數字。不約顯義。但數八字。數八字為句。四句為偈。即如此方數紙言等。嗢陀南者。此云攝散。不限字數。但依顯義。顯義周圓。即名為句。四句成偈。如詩頌等。今四句偈。但取前義。異此云云。皆為謬說。言乃至者。顯就少說極。少受持一四句偈。福尚勝彼。況能盡持所成佛果。福相法身故。于福相
【現代漢語翻譯】 現代漢語譯本 成就殊勝的福德聚集的緣故。在此之中預先舉出兩種相對的情況。
經文：『何以故？』（為什麼這樣說呢？） 贊曰：這是徵詢原因。依據真諦的道理，萬物和自我皆是空性，佈施的行為尚且不存在，哪裡會有什麼福德呢？假設就世俗諦來說，佈施的福德不會消失，但只會招感生死輪迴，不能趨向菩提。說福德很多，是為什麼呢？
經文：『是福德至說福德多。』（這種福德只能說是福德多。） 贊曰：這是解釋。如果就真諦而言，一切法皆是空性，不可分別執著有福德。況且這種福德不能招感菩提，不像收取抵押品一樣，進而趨向福德。說福德的性質就不是福德。現在於世俗諦，佈施的福德不會消失，又能感招眾多的生死果報，就像揹負重物沉溺水中一樣的福德。因此，如來說福德多。
經文：『若復有人至其福勝彼。』（如果又有人乃至其福勝過他們。） 贊曰：接下來顯示校量比較。其中有三個部分：首先說明福勝，其次追問原因，最後解釋原因。這是第一部分。因為他們的佈施福德只能招感生死，不能趨向菩提，所以福德是低劣的。如果對於此經，受持、讀誦、演說，當能感得菩提，其福德勝過他們。因此，菩薩應當斷除疑惑，不要認為沒有福德而不受持讀誦。所以天親（Vasubandhu）菩薩的《攝大乘論》斷疑頌說：
『受持法及說，不空于福德；福不趣菩提，二能趣菩提。』
所說的偈（gatha）頌，梵語叫伽他（gatha）。伽他不同，有兩種：戍路迦（śloka）。戍路迦，這裡的意思是數字，不依據顯明的意義，只是數八個字。數八個字為一句，四句為一偈，就像這裡數紙張的字數一樣。嗢陀南（udāna），這裡的意思是攝取散亂，不限定字數，只是依據顯明的意義，顯明的意義周全圓滿，就稱為一句，四句成為一偈，如詩歌頌詞等。現在四句偈，只是取前面的意義。與此不同的說法，都是錯誤的。說到『乃至』，顯示就少來說到極點，哪怕僅僅受持一個四句偈，福德尚且勝過他們，更何況能夠全部受持，成就佛果的福相法身呢？所以在福相上。
【English Translation】 English version Because of accomplishing superior merit and gathering blessings. Herein, two contrasting situations are pre-emptively presented.
Sutra: 'What is the reason?' Commentary: This is a request for the reason. According to the principle of the ultimate truth (Paramārtha-satya), all things and the self are empty. The act of giving (dāna) does not even exist, so where would there be any merit? Assuming we consider the conventional truth (Saṃvṛti-satya), the merit of giving does not disappear, but it only attracts birth and death (saṃsāra), not leading to Bodhi (enlightenment). Why say that the merit is much?
Sutra: 'This merit only leads to saying that the merit is much.' Commentary: This is an explanation. If according to the ultimate truth, all dharmas are empty, so it is impossible to distinguish and cling to having merit. Moreover, this merit cannot attract Bodhi, unlike collecting collateral, advancing towards merit. Saying the nature of merit is not merit. Now, in the conventional truth, the merit of giving does not disappear, and it can also attract many fruits of birth and death, like carrying a heavy load and drowning in water. Therefore, the Tathagata (如來) says the merit is much.
Sutra: 'If there is someone who even surpasses them in merit.' Commentary: Next, it shows the comparison. There are three parts: first, it explains the merit is superior; second, it questions the reason; and third, it explains the reason. This is the first part. Because their merit of giving can only attract birth and death, not leading to Bodhi, so the merit is inferior. If one upholds, recites, and explains this sutra, one will attain Bodhi, and their merit will surpass them. Therefore, Bodhisattvas should eliminate doubts and not think that there is no merit and not uphold and recite it. Therefore, Vasubandhu's (天親) Treatise on the Summary of the Great Vehicle (攝大乘論) says in the verse for eliminating doubts:
'Upholding the Dharma and explaining it, is not empty of merit; merit does not lead to Bodhi, these two can lead to Bodhi.'
The so-called verse (gatha), in Sanskrit is called gatha (伽他). Gathas are different, there are two types: śloka (戍路迦). Śloka, here means number, not based on the obvious meaning, but only counting eight characters. Counting eight characters as a phrase, four phrases as a verse, just like counting the number of characters on a piece of paper here. Udāna (嗢陀南), here means gathering the scattered, not limited to the number of characters, but based on the obvious meaning, the obvious meaning is complete and perfect, it is called a phrase, four phrases become a verse, such as poems and hymns. Now the four-line verse, only takes the previous meaning. Different from this saying, are all wrong. Speaking of 'even', it shows the extreme point of speaking of the few, even if only upholding a four-line verse, the merit is still better than them, let alone being able to fully uphold, accomplishing the Dharma-body (法身) of the Buddha-fruit (佛果)? Therefore, in the aspect of merit.
。應如是住。
經。何以故 贊曰。此詰所由也。文字之法。非是法身。況所說法。不可取說受持福勝。何以故耶。
經。一切諸佛至皆從此出 贊曰。下釋所以。于中復二。初正釋。後轉釋。此初也。謂即正釋福勝所由。以能為彼二種佛因故。持經福勝福也。一切諸佛。即報化身佛也。由報化身各自差別。無數量故。故言諸佛及諸佛。阿耨菩提法者。即報化佛所依法身。法身是彼二佛所依。無上正等菩提法故。故言諸佛阿耨等也。故天親論。頌此義云。
于實爲了因 亦為餘生因 唯獨諸佛法 福成第一體
上之二句。釋此經文。以持此經。福相殊勝。于實法身。而爲了因。于余化報。而為生因。是故皆言從此經出。
經。所謂佛法者即非佛法 贊曰。此則轉釋。通外難也。何故佛法。從經出生。是則應經說經。先佛后佛既未有。誰說此經。如何乃言。佛從經出故。余經本有何以故。顯通此難。故有斯文。兼顯出生佛之所以。言佛法者。即佛三身。報化名佛。法身名法。約俗有故。假名佛法。就真空故。佛法則無。既此真俗。自體無差。空而不空。有而不有。空而不空故。所謂佛法。有而不有故。即非佛法。非有非空。是真佛法。此理深妙。性相常存。要證此理。方得成佛。既
【現代漢語翻譯】 現代漢語譯本：應當像這樣安住。
經：什麼緣故呢？贊曰：這是詰問原因。文字的法則，不是法身（Dharmakaya，佛的法性之身）。何況所說的法，不可執取，如果受持此經，福德殊勝。是什麼緣故呢？
經：一切諸佛都從此經而出。贊曰：下面解釋原因。其中又分兩部分。首先是正面解釋，然後是轉折解釋。這是第一部分。就是正面解釋福德殊勝的原因，因為它能成為那兩種佛的因。持經的福德殊勝。一切諸佛，就是報身佛（Sambhogakaya，佛的報應身）和化身佛（Nirmanakaya，佛的化身）。由於報身佛和化身佛各自差別，數量無數，所以說諸佛及諸佛。阿耨菩提法（Anuttara-samyak-sambodhi，無上正等正覺）者，就是報身佛和化身佛所依的法身。法身是那兩種佛所依，是無上正等菩提法。所以說諸佛阿耨等。所以天親菩薩的論中，用偈頌來解釋這個意義：
于實爲了因，亦為餘生因，唯獨諸佛法，福成第一體。
上面的兩句，解釋此經文。因為持此經，福德殊勝，對於實法身，而爲了因，對於其餘化身和報身，而為生因。所以都說從此經而出。
經：所謂佛法，即非佛法。贊曰：這是轉折解釋，用來通達外來的詰難。為什麼佛法，從經中出生？那麼應該是經說經，先佛后佛既然沒有，誰來說這部經？如何說佛從經出？其餘的經本來就有，為什麼這樣說？爲了顯明通達這個詰難，所以有這段文字。兼且顯明出生佛的原因。說佛法，就是佛的三身。報身和化身名為佛，法身名為法。從世俗諦來說，假名為佛法。就真諦來說，佛法則是空無。既然這真俗二諦，自體沒有差別，空而不空，有而不有。空而不空，所以說所謂佛法。有而不有，所以說即非佛法。非有非空，才是真佛法。這個道理深奧微妙，自性與現象常存。要證得這個道理，才能成佛。既然
【English Translation】 English version: One should dwell in this manner.
Sutra: Why is that so? Commentary: This questions the reason. The law of letters is not the Dharmakaya (the Dharma body of the Buddha). Moreover, the Dharma that is spoken cannot be grasped. If one receives and upholds this Sutra, the merit is supreme. Why is that so?
Sutra: All Buddhas originate from this Sutra. Commentary: The following explains the reason. Within this, there are two parts. First, a direct explanation, and then a turning explanation. This is the first part. It directly explains the reason for the supreme merit, because it can be the cause of those two kinds of Buddhas. The merit of upholding the Sutra is supreme. 'All Buddhas' refers to the Sambhogakaya (the enjoyment body of the Buddha) and Nirmanakaya (the emanation body of the Buddha). Because the Sambhogakaya and Nirmanakaya are each different and countless, hence the term 'all Buddhas'. 'Anuttara-samyak-sambodhi (unsurpassed, complete, perfect enlightenment) Dharma' refers to the Dharmakaya upon which the Sambhogakaya and Nirmanakaya rely. The Dharmakaya is what those two Buddhas rely on, being the unsurpassed, complete, perfect enlightenment Dharma. Therefore, it is said 'all Buddhas, Anuttara, etc.' Therefore, in his treatise, Vasubandhu explains this meaning with a verse:
'In reality, it is the direct cause, also the cause of other births, only the Dharma of all Buddhas, the merit becomes the supreme essence.'
The above two lines explain this Sutra passage. Because upholding this Sutra, the aspect of merit is extraordinary and supreme. For the real Dharmakaya, it is the direct cause, and for the remaining Nirmanakaya and Sambhogakaya, it is the cause of birth. Therefore, it is said that all originate from this Sutra.
Sutra: What is called the Buddha-dharma is not the Buddha-dharma. Commentary: This is a turning explanation, used to penetrate external difficulties. Why does the Buddha-dharma originate from the Sutra? Then it should be the Sutra speaking the Sutra. Since there is no prior Buddha or later Buddha, who speaks this Sutra? How can it be said that the Buddha originates from the Sutra? Other Sutras originally exist, so why say this? In order to clearly penetrate this difficulty, therefore there is this passage. It also reveals the reason for the birth of the Buddha. Saying 'Buddha-dharma' refers to the three bodies of the Buddha. The Sambhogakaya and Nirmanakaya are called Buddha, and the Dharmakaya is called Dharma. From the perspective of conventional truth, it is provisionally called Buddha-dharma. From the perspective of ultimate truth, the Buddha-dharma is empty. Since these two truths, conventional and ultimate, have no difference in essence, empty yet not empty, existent yet not existent. Empty yet not empty, therefore it is said 'what is called the Buddha-dharma'. Existent yet not existent, therefore it is said 'is not the Buddha-dharma'. Neither existent nor empty, this is the true Buddha-dharma. This principle is profound and subtle, the nature and phenomena always exist. To realize this principle, one can attain Buddhahood. Since
成佛已。皆發大悲。為未悟者。如證而說。此所證說。並得名經。故說教理。俱為經體。若約理經。經先佛后故。說佛師所謂法也。佛從經出。所謂佛法。若論教經。佛先經后故。說佛出方轉法輪。佛非經出。即非佛法。理既無始。佛亦無初。依證而說教亦無始。依教悟理。亦得成佛。教理相應。亦名佛法。唯獨佛說。不共二乘。顯不共義。即非佛法。既說理教。皆能出生故。說諸佛從此經出。由能為彼第一法因故。福德中此福為勝。故下半頌。顯此義云。
唯獨諸佛法 福成第一體
故諸菩薩。於此佛法。應如是修。若有疑惑。執著心生。亦應降伏。
經。須菩提至須陀洹果不 贊曰。上明求果。下明離障。八中第四離障礙處。十八之中。十二住處。謂從第五至第十六。于中修行十二種行。對治慢等十二種障故。合名為離障礙住。十二障者。一慢。二少聞。三少念攀緣修道。四舍眾生。五樂隨外論散動。六于影像相自在中無巧便。七福資糧不具于。八于懈怠等樂味。九不忍苦。十闕少智資糧。十一喜動。十二無教授。離十二障。即分十二。第一離慢。即是第五修道得勝中。無慢住處。斷其第五諸聖得說疑。令修無慢真實勝行。前既發心。普攝眾生。次能修行。遍起諸行。后求佛果。希色法身。由
【現代漢語翻譯】 現代漢語譯本 成佛之後，諸佛皆發起廣大的慈悲心，爲了那些尚未開悟的眾生，依據自己所證悟的境界而宣說佛法。這種依據證悟而宣說的內容，都可以稱為『經』(Sutra)。因此，所說的教義和真理，都可視為經的本體。如果從真理之經的角度來看，是先有真理而後有佛，所以說經是佛的老師，也就是所謂的『法』(Dharma)。佛從經中產生，這就是所謂的『佛法』(Buddha Dharma)。如果從教義之經的角度來看，是先有佛而後有經，所以說佛出現於世間，然後才開始轉法輪(Dharmacakra)。如果說佛不是從經中產生，那就不是真正的佛法。真理既然是無始無終的，佛也是沒有初始的。依據證悟而宣說的教義也是無始的，依據教義而領悟真理，也能成就佛果。教義和真理相互相應，也可以稱為佛法。只有佛所說的，不與聲聞(Śrāvaka)、緣覺(Pratyekabuddha)二乘(Two Vehicles)共通的，才能彰顯不共的意義，否則就不是真正的佛法。既然說真理和教義都能出生諸佛，所以說諸佛都是從此經中產生的，因為它能成為諸佛證得第一法的根本原因。在所有的福德之中，這種福德最為殊勝，所以下半頌偈語，就闡明了這個道理： 『唯獨諸佛法，福成第一體』 所以，各位菩薩(Bodhisattva)，對於這佛法，應當這樣修習。如果心中產生疑惑或執著，也應當降伏。 經中說：『須菩提(Subhuti)啊，須陀洹果(Srotapanna)是證得了嗎？』讚頌說：上面闡明了求取果位，下面闡明了遠離障礙。八處中的第四處是遠離障礙之處，十八處中的第十二處是安住之處，也就是從第五處到第十六處。在這其中修行十二種行，對治慢心等十二種障礙，所以合稱為遠離障礙的安住。這十二種障礙是：一、慢心(Pride)。二、少聞(Little learning)。三、少念攀緣修道(Little mindfulness clinging to the path)。四、捨棄眾生(Abandoning sentient beings)。五、樂於隨順外道邪說而散亂(Delighting in external doctrines and distraction)。六、在影像相自在中沒有善巧方便(Lack of skillful means in the freedom of images)。七、福德資糧不具足(Lack of merit)。八、貪戀懈怠等安樂(Attachment to laziness)。九、不能忍受痛苦(Inability to endure suffering)。十、缺少智慧資糧(Lack of wisdom)。十一、喜好動亂(Fondness for agitation)。十二、沒有教授(Lack of instruction)。遠離這十二種障礙，就分成了十二個部分。第一是遠離慢心，也就是第五修道得勝中的無慢安住之處。斷除第五諸聖對於所證得果位的疑惑，從而修習沒有慢心的真實殊勝之行。前面既然已經發起了菩提心(Bodhi citta)，普遍地攝受眾生，接下來就能修行，普遍地發起各種善行，最後求取佛果，希求色法身(Rūpakāya)。
【English Translation】 English version Having attained Buddhahood, all Buddhas generate great compassion for those who have not yet awakened, speaking according to their own enlightened realization. This speaking based on realization can be called a 'Sutra'. Therefore, both the teachings and the principles expounded can be regarded as the essence of the Sutra. If viewed from the perspective of the Sutra of principle, the principle comes before the Buddha, so it is said that the Sutra is the teacher of the Buddha, which is the so-called 'Dharma'. The Buddha comes from the Sutra, which is the so-called 'Buddha Dharma'. If viewed from the perspective of the Sutra of teaching, the Buddha comes before the Sutra, so it is said that the Buddha appears in the world and then turns the Wheel of Dharma (Dharmacakra). If the Buddha does not come from the Sutra, then it is not true Buddha Dharma. Since the principle is without beginning, the Buddha is also without beginning. The teachings spoken based on realization are also without beginning, and enlightenment to the principle based on the teachings can also lead to Buddhahood. The correspondence between teaching and principle can also be called Buddha Dharma. Only what the Buddha speaks, not shared with the Two Vehicles (Śrāvaka, Pratyekabuddha), can manifest the uncommon meaning; otherwise, it is not true Buddha Dharma. Since both principle and teaching can give rise to Buddhas, it is said that all Buddhas come from this Sutra, because it can be the fundamental cause for them to attain the first Dharma. Among all merits, this merit is the most supreme, so the second half of the verse elucidates this principle: 'Only the Buddhas' Dharma, merit becomes the supreme essence.' Therefore, all Bodhisattvas should cultivate this Buddha Dharma in this way. If doubts or attachments arise in the mind, they should also be subdued. The Sutra says: 'Subhuti, has the fruit of Srotapanna been attained?' The praise says: The above elucidates seeking the fruit, and the below elucidates removing obstacles. The fourth of the eight places is the place of removing obstacles, and the twelfth of the eighteen places is the place of abiding, which is from the fifth to the sixteenth. Within this, twelve practices are cultivated to counteract the twelve obstacles such as pride, so it is collectively called abiding in removing obstacles. These twelve obstacles are: 1. Pride. 2. Little learning. 3. Little mindfulness clinging to the path. 4. Abandoning sentient beings. 5. Delighting in external doctrines and distraction. 6. Lack of skillful means in the freedom of images. 7. Lack of merit. 8. Attachment to laziness. 9. Inability to endure suffering. 10. Lack of wisdom. 11. Fondness for agitation. 12. Lack of instruction. Removing these twelve obstacles is divided into twelve parts. The first is removing pride, which is the place of abiding without pride in the fifth attainment of the path. Cutting off the doubts of the fifth saints regarding the attained fruit, thereby cultivating the true and supreme practice without pride. Since the Bodhi citta has been generated, universally embracing sentient beings, then one can cultivate, universally generating various good deeds, and finally seeking the fruit of Buddhahood, desiring the Rūpakāya.
此便生得勝之慢。既懷高舉。為障已深更迷無相。返生疑念。若說聖人無為得。名無為之法。無取無說。何故四果。皆能自知。我得彼果。如證而說。若無取說。何要修行。由慢故雖修而不進趣。由疑故復不欲修行。今者將斷疑慢之心。令修得勝無慢之行故。說小果智德至微。尚于證時。無取無說。況爾菩薩而懷慢心。返疑聖人有得有說。既以二意。而有此文。是故兩論。各舉其一。無著約除其障。名離慢住處。天親就斷疑情。名斷諸聖得說。文分為二。初問答四果。欲明離慢。后尊者善現。引己為證。初問答四果。即分為四。四文皆四。問答徴釋。所問意者。正證果時。叵作是念。我能證得預流等不。答之意云。正證果時。不作念也。徴之意曰。不作證念。何以故邪。所釋意云。梵雲鬚陀洹。此云入流。亦名預流。能除見惑。而證無為。得成初果。預入聖人之流類故。名為預流。既證無為。離一切相。于內不見入流之相。于外不受六塵之境。由亡內外。復離能所。故正證時。不作是念。斯陀含者。云一往來。謂斷欲界修惑六品。而證無為。成第二果。由下三品。令其聖者于其欲界。一往天上。一來人間。而般涅槃。名一往來。阿那含者。此云不來。亦名不還。謂斷欲界九品惑盡。以證無為。成第三果。生上二界。便
【現代漢語翻譯】 現代漢語譯本 這樣便會產生自以為是的傲慢。既然心懷高舉自傲，那麼障礙就已經很深了，更加迷惑于無相的境界，反而產生懷疑的念頭。如果說聖人通過無為而有所得，那麼這個被稱為『無為』的法，就應該是無所取、無所說的。為什麼四果（須陀洹（Srotaapanna，入流果），斯陀含（Sakrdagamin，一來果），阿那含（Anaagamin，不來果），阿羅漢（Arhat，無學果））的聖者，都能自己知道『我得到了那個果位』，並且如實地證悟而說出來呢？如果無所取、無所說，為什麼要修行呢？因為傲慢的緣故，即使修行也不會進步；因為疑惑的緣故，又不想要修行。現在想要斷除疑惑和傲慢之心，使修行能夠獲得殊勝而沒有傲慢的行為，所以說小果的智慧功德非常細微，尚且在證悟的時候，都是無所取、無所說的，更何況你們這些菩薩卻心懷傲慢，反而懷疑聖人有所得有所說呢？既然因為這兩種意思，才有了這段經文，所以兩種論述，各自舉出其中一個方面。無著（Asanga）著重於去除傲慢的障礙，稱之為『遠離傲慢的住處』；天親（Vasubandhu）著重於斷除疑惑的情緒，稱之為『斷除對聖人有所得有所說的疑惑』。這段經文分為兩部分，首先是問答四果，想要闡明遠離傲慢；然後是尊者善現（Subhuti），引用自己作為例證。最初的問答四果，又分為四個部分，每個部分都有問、答、征、釋。所問的用意在於，在真正證得果位的時候，不可以這樣想：『我能夠證得入流果等等』。回答的用意是說，在真正證得果位的時候，不會產生這樣的念頭。征問的用意是說，如果不產生證得果位的念頭，那又是為什麼呢？解釋的用意是說，梵語『須陀洹（Srotaapanna）』，這裡翻譯為『入流』，也叫做『預流』，能夠去除見惑，從而證得無為，成就初果。因為預先進入聖人的行列，所以叫做『預流』。既然證得了無為，遠離一切相，在內不見入流之相，在外不受六塵的境界，因為內外都消失了，又遠離了能取和所取，所以在真正證得果位的時候，不會產生這樣的念頭。『斯陀含（Sakrdagamin）』，叫做『一往來』，是指斷除了欲界修惑的六品，從而證得無為，成就第二果。因為還剩下三品修惑沒有斷除，所以使得這位聖者在欲界，一次往生天上，一次來人間，然後般涅槃，叫做『一往來』。『阿那含（Anaagamin）』，這裡翻譯為『不來』，也叫做『不還』，是指斷除了欲界九品惑全部斷盡，從而證得無為，成就第三果，往生到色界和無色界，便
【English Translation】 English version This then gives rise to the arrogance of feeling superior. Since one harbors pride and self-importance, the obstacles are already deep, and one becomes even more confused about the absence of characteristics (無相, wu xiang). This in turn gives rise to doubts. If it is said that a sage attains something through non-action (無為, wu wei), then this Dharma called 'non-action' should be without grasping or speaking. Why then are the four fruits (須陀洹 (Srotaapanna, Stream-enterer), 斯陀含 (Sakrdagamin, Once-returner), 阿那含 (Anaagamin, Non-returner), 阿羅漢 (Arhat, Arhat)) all able to know for themselves, 'I have attained that fruit,' and speak as they have verified? If there is no grasping or speaking, why is there a need for practice? Because of arrogance, even if one practices, one does not advance. Because of doubt, one does not want to practice. Now, in order to cut off the mind of doubt and arrogance, and to enable practice to attain superior conduct without arrogance, it is said that the wisdom and virtue of the lesser fruits are extremely subtle, and even at the time of verification, there is no grasping or speaking. How much more so should you Bodhisattvas not harbor arrogance, and instead doubt that sages have attainment and speech? Since there are these two intentions behind this passage, the two treatises each emphasize one aspect. Asanga (無著) focuses on removing the obstacle of arrogance, calling it 'the dwelling place of being free from arrogance.' Vasubandhu (天親) focuses on cutting off the emotion of doubt, calling it 'cutting off doubts about the sages' attainment and speech.' This passage is divided into two parts: first, the questions and answers about the four fruits, intending to clarify the separation from arrogance; then, Venerable Subhuti (善現) uses himself as an example. The initial questions and answers about the four fruits are further divided into four parts, each with a question, answer, inquiry, and explanation. The intention of the question is that at the very moment of verifying the fruit, one should not think, 'I am able to verify the Stream-enterer, etc.' The intention of the answer is that at the very moment of verifying the fruit, one does not have such a thought. The intention of the inquiry is, if one does not have the thought of verifying the fruit, then why is that? The intention of the explanation is that the Sanskrit term 'Srotaapanna (須陀洹)' is translated here as 'Stream-enterer (入流),' also called 'Pre-stream (預流),' which is able to remove the delusions of views and thereby verify non-action, accomplishing the first fruit. Because one has entered the stream of sages, it is called 'Stream-enterer.' Since one has verified non-action and is separated from all characteristics, one does not see the characteristic of entering the stream internally, and one does not receive the realm of the six sense objects externally. Because both inside and outside have vanished, one is also separated from the grasper and the grasped. Therefore, at the very moment of verification, one does not have such a thought. 'Sakrdagamin (斯陀含)' is called 'Once-returner (一往來),' which refers to cutting off the six grades of delusions of cultivation in the desire realm and thereby verifying non-action, accomplishing the second fruit. Because there are still three grades of delusions of cultivation remaining, this causes the sage to be born once in the heavens and once in the human realm in the desire realm, and then attain Nirvana, called 'Once-returner.' 'Anaagamin (阿那含)' is translated here as 'Non-returner (不來),' also called 'Non-returning (不還),' which refers to cutting off all nine grades of delusions in the desire realm and thereby verifying non-action, accomplishing the third fruit, being born in the realms of form and formlessness, and then
般涅槃。更不還來欲界生故。故說此果。名不來等。阿羅漢者。此云無生。謂斷三界見修惑盡。而證無為。成第四果。更不復受三界之生。故第四果。名曰無生。此文有二。同前順釋。影前返顯。實無有法名羅漢者。此順釋也。雖得聖果名羅漢等。于正證時。離一切相。實不有彼無生等念。故言實無有法等也。阿那含中。應言而實無不來。但言而實無來者。少其不字。譯者忤耳。非經意也。要由無得。乃證無為。是故得名阿羅漢等。世尊等者。是返顯也。若正證時。有我得念。即同凡夫。未證真者。著我見等。豈名聖人。既無如是我人等見。故得果時。不作念也。此于羅漢。有返顯文。影前三果。有此義也。此約入觀正證時說。若出觀時。前三果人。尚有俱生我見未盡。第四果人。法見猶存。既有我生已盡等語。亦應作彼我得果解。今就正證故。不作念故。天親論。頌此義云。
不可取及說 自果不取故 依彼善吉者 說離二種障
上之二句。釋前經文。即顯聖人正證之時。不取無為法。以不取自果故。
經。世尊佛說至阿羅漢 贊曰。上舉四果。以明離慢。下顯善現引己為證。于中有四。一明佛印許。二表自無心。三卻釋佛言。四順成前義。此初也。于中顯得二種功德。一不共有。無諍三昧
。唯俱解脫。方能得故。二者共有。離欲羅漢。雖慧解脫。亦成就故。然諍與欲。皆煩惱名。于生貪勝故。偏舉欲。諍因惑起。舉果顯因。若得第四靜慮邊際勝定。觀他惑。諍令不得生。名無諍三昧。由得金剛喻定。斷諸惑盡。得無生果。更不受生。名離欲阿羅漢。善現既是利根無學。能得如是共不共德。而所得中行增於人。故我世尊。于諸經中。偏說須菩提得無諍三昧。及是離欲阿羅漢矣。
經。我不作是念至阿羅漢 贊曰。此表自無心也。由離煩惱內證無為。不作是念。我能得相。欲令他人信無得說故。舉自身不作念也。
經。世尊至阿蘭那行者 贊曰。此卻釋佛言也。若有取相。我得之心。內有惑纏。外起他諍。佛即不說我是能行無諍行者。
經。以須菩提至阿蘭那行 贊曰。此順成前義也。以無起念我得羅漢。及無諍行。離煩惱障。及三昧障故。我世尊名須菩提是樂修行無諍行者故。下半頌顯此義云。依彼善吉者。說離二種障。離煩惱障故。說為離欲阿羅漢。離三昧障故。說得無諍三昧。善現雖得既無得相。故四果人亦無取說。故汝諸菩薩。不應妄生得勝之慢。返于聖人所證無為。疑有取說。
經。佛告須菩提至有所得不 贊曰。次下第二離少聞障。十八之中。不離佛出時住處。斷
【現代漢語翻譯】 現代漢語譯本：只有俱解脫的阿羅漢才能獲得無諍三昧。因為離欲阿羅漢雖然是慧解脫，但也成就了無諍三昧。然而，諍和欲都是煩惱的名稱，因為對生的貪愛更為強烈，所以特別提到『欲』。諍是由迷惑而產生的，舉出結果是爲了彰顯原因。如果獲得第四禪定的邊際殊勝禪定，觀察他人的迷惑，使諍不能產生，就稱為無諍三昧。通過獲得金剛喻定，斷除一切迷惑，獲得無生果，不再受生，就稱為離欲阿羅漢。善現（Subhuti）既然是利根的無學之人，能夠獲得這樣共同和不共同的功德，而且在所得的功德中，行為超過常人，所以我的世尊在各種經典中，特別說須菩提（Subhuti）獲得了無諍三昧，並且是離欲阿羅漢。
經文：『我不作是念』到『阿羅漢』。贊曰：這表明須菩提自己沒有這樣的想法。由於遠離煩惱，內心證得了無為，所以不作這樣的念頭：『我能獲得什麼』。這是爲了讓別人相信沒有獲得的說法，所以舉自身為例，說明自己沒有這樣的念頭。
經文：『世尊』到『阿蘭那行者』。贊曰：這是反過來解釋佛陀所說的話。如果有人執著于相，認為『我得到了什麼』，內心有迷惑纏繞，外在引發與他人的爭論，佛陀就不會說我是能夠修行無諍行的人。
經文：『以須菩提』到『阿蘭那行』。贊曰：這是順承前面的意義。因為沒有生起『我得到阿羅漢』的念頭，以及沒有諍行，遠離了煩惱障和三昧障，所以我的世尊稱須菩提是樂於修行無諍行的人。下半頌彰顯了這個意義，說：『依靠那位善吉者（Subhuti），宣說了遠離兩種障礙。』因為遠離了煩惱障，所以說他是離欲阿羅漢；因為遠離了三昧障，所以說他獲得了無諍三昧。善現（Subhuti）雖然獲得了這些，但沒有獲得之相，所以四果的人也沒有執著于獲得的說法。因此，你們這些菩薩，不應該妄自生起獲得殊勝的傲慢，反而對聖人所證的無為，懷疑有執著于獲得的說法。
經文：『佛告須菩提』到『有所得不』。贊曰：接下來是第二部分，遠離少聞障。在十八種障礙中，不離開佛陀出現時的住處，斷除少聞障。
【English Translation】 English version: Only an Arhat with both liberations (俱解脫) can attain the Samadhi of Non-Contention. Because even though a 'Liberated by Wisdom' Arhat (慧解脫) is liberated by wisdom, they also achieve the Samadhi of Non-Contention. However, contention and desire are both names for afflictions; because greed for existence is stronger, 'desire' is specifically mentioned. Contention arises from delusion; stating the result reveals the cause. If one attains the ultimate superior Samadhi of the Fourth Dhyana (第四靜慮), observing the afflictions of others, preventing contention from arising, this is called the Samadhi of Non-Contention (無諍三昧). By attaining the Vajra-like Samadhi (金剛喻定), exhausting all afflictions, and attaining the fruit of Non-Birth, no longer subject to rebirth, this is called a 'Desire-Free' Arhat (離欲阿羅漢). Since Subhuti (善現) is a sharp-witted non-learner, capable of attaining such common and uncommon virtues, and among the virtues attained, his conduct surpasses others, therefore my World-Honored One, in various sutras, particularly says that Subhuti (須菩提) attained the Samadhi of Non-Contention and is a Desire-Free Arhat.
Sutra: 'I do not make this thought' to 'Arhat'. Praise: This indicates that he himself has no such thought. Because he is apart from afflictions, inwardly realizing non-action, he does not make such a thought: 'I am able to attain something'. This is to make others believe in the teaching of non-attainment, therefore he uses himself as an example, stating that he has no such thought.
Sutra: 'World-Honored One' to 'Practitioner of Aranya'. Praise: This is a reverse explanation of the Buddha's words. If someone clings to appearances, thinking 'I have attained something', inwardly having afflictions entangling him, outwardly causing contention with others, the Buddha would not say that I am a practitioner capable of practicing non-contention.
Sutra: 'Because Subhuti' to 'Practice of Aranya'. Praise: This follows and completes the previous meaning. Because he does not give rise to the thought 'I have attained Arhatship', and has no practice of contention, being apart from the obstacles of afflictions and the obstacles of Samadhi, therefore my World-Honored One calls Subhuti a practitioner who delights in practicing non-contention. The latter half of the verse reveals this meaning, saying: 'Relying on that Sugata (善吉者), he speaks of being apart from two kinds of obstacles.' Because he is apart from the obstacles of afflictions, he is said to be a Desire-Free Arhat; because he is apart from the obstacles of Samadhi, he is said to have attained the Samadhi of Non-Contention. Although Subhuti (善現) has attained these, he has no appearance of attainment, therefore the people of the Four Fruits also do not cling to the teaching of attainment. Therefore, you Bodhisattvas should not falsely generate arrogance of attaining superiority, but instead doubt that the non-action realized by the sages has a teaching of clinging to attainment.
Sutra: 'The Buddha told Subhuti' to 'Have something attained or not'. Praise: Next is the second part, being apart from the obstacle of little learning. Among the eighteen obstacles, not leaving the place where the Buddha appeared, cutting off the obstacle of little learning.
其第六佛有說受疑。令修圓滿真多聞行。然諸菩薩。信行地中。既未親證應學多聞。然其多聞。總有二種。求外善友。數聞正法。內自思惟離所得相。要具二種。是真多聞。故涅槃云。聞涅槃經。不作字相。不作句相。若各偏住。非真多聞。是故花嚴及本事經。皆以偈頌。而為呵責。此二相即是四親近行。近善知識。聽聞正法。如理思惟。如法修行。由此便能薰出世種。常不離佛。近大涅槃。前雖令離我得之慢。若不能修二多聞行。由此便成少聞之障。由少聞故。便生疑念。若說無為無取無說。何故過去然燈佛所。釋迦有受燃燈有說。既有說受。寧說聖人由無為故。無取說耶。既由疑故。不修多聞。由此便成少聞之障。今欲斷彼疑執之心。故說過去然燈佛邊。雖住八地都無所得法。駛流中任運而轉。相用煩惱。都不現行。尚近然燈聽受正法。況信行地。諸小菩薩。不近善友。聞正法耶。然所聞法。本自無相。然燈雖說。無說無示。釋迦雖受。無聞無得。寧不思惟。而執文字。不如法修乃取相乎。返疑如來有于說受。既以二意而說。此文由是。論者各明一義。無著約其除障。名離少聞住處。天親就其遣疑。名斷佛有說受。文中有二。初問后答。此初也。我于往昔然燈佛所。于真實法。有所得耶。
經。世尊至實無
【現代漢語翻譯】 現代漢語譯本： 第六位佛（指毗婆尸佛）曾說過接受疑問，從而使修行者修習圓滿的真實多聞之行。然而，諸位菩薩在信行地中，尚未親身證得，因此應當學習多聞。然而，這多聞總共有兩種：向外尋求善友，多次聽聞正法；向內自我思惟，遠離所得之相。必須具備這兩種，才是真正的多聞。所以《涅槃經》說：『聽聞《涅槃經》，不執著于文字之相，不執著于語句之相。』如果偏執于任何一方，就不是真正的多聞。因此，《華嚴經》和《本事經》都用偈頌來呵責這種偏頗。這兩種相，就是四親近行：親近善知識，聽聞正法，如理思惟，如法修行。由此就能熏習出世間的種子，常常不離佛，接近大涅槃。前面雖然讓人遠離我得之慢，如果不能修習這兩種多聞之行，就會因此形成少聞的障礙。由於少聞的緣故，就會產生疑念：如果說無為、無取、無說，為什麼過去在燃燈佛（Dīpaṃkara，過去佛名）那裡，釋迦（Śākyamuni，釋迦牟尼佛的簡稱）有接受，燃燈佛有說法？既然有說有受，怎麼能說聖人因為無為的緣故，所以無取無說呢？既然因為懷疑的緣故，不修習多聞，由此就形成了少聞的障礙。現在想要斷除他們懷疑執著的心，所以說過去在燃燈佛那裡，即使住在八地（菩薩八地），都沒有所得之法，在快速的河流中任運而轉，相用煩惱都不顯現。尚且接近燃燈佛聽受正法，更何況信行地的各位小菩薩，不接近善友，聽聞正法呢？然而所聽聞的法，本來就沒有相。燃燈佛雖然說了，但卻是無說無示；釋迦雖然接受了，但卻是無聞無得。為什麼不思惟，而執著于文字，不如法修行，反而取相呢？反而懷疑如來有說有受。既然用兩種意思來說明，因此，論者各自闡明一種意義。無著（Asaṅga，瑜伽行派創始人之一）就其去除障礙而言，稱之為遠離少聞住處；天親（Vasubandhu，無著的弟弟，也是瑜伽行派的重要人物）就其遣除疑惑而言，稱之為斷除佛有說受。文中分為兩部分，先問后答。這是第一部分。我在往昔燃燈佛那裡，對於真實之法，有所得嗎？ 經：世尊，至實無。
【English Translation】 English version: The sixth Buddha (referring to Vipassī Buddha) spoke of receiving doubts, thereby enabling practitioners to cultivate the perfect practice of true extensive learning. However, since the Bodhisattvas in the stage of faith and practice have not yet personally attained realization, they should learn extensive learning. However, there are two types of extensive learning in total: externally seeking good friends and frequently hearing the correct Dharma; internally contemplating oneself and staying away from the appearance of attainment. One must possess both to be considered true extensive learning. Therefore, the Nirvana Sutra says: 'Hearing the Nirvana Sutra, do not cling to the appearance of words, do not cling to the appearance of sentences.' If one clings to any one side, it is not true extensive learning. Therefore, the Avatamsaka Sutra and the Jataka Sutra both use verses to rebuke this bias. These two appearances are the four practices of closeness: being close to good teachers, listening to the correct Dharma, contemplating according to reason, and practicing according to the Dharma. By this, one can cultivate the seeds of transcendence, constantly not being apart from the Buddha, and approaching great Nirvana. Although it was previously said to stay away from the pride of 'I have attained,' if one cannot cultivate these two practices of extensive learning, it will lead to the obstacle of little learning. Due to little learning, doubts will arise: If it is said that there is non-action, non-grasping, and non-speaking, why did Śākyamuni (Śākyamuni, abbreviation of Śākyamuni Buddha) receive and Dīpaṃkara (Dīpaṃkara, name of a past Buddha) speak in the past? Since there is speaking and receiving, how can it be said that the sages, because of non-action, have no grasping and speaking? Since one doubts and does not cultivate extensive learning, this leads to the obstacle of little learning. Now, wanting to cut off their doubting and clinging minds, it is said that in the past, even when residing in the eighth ground (eighth Bodhisattva ground) at Dīpaṃkara Buddha's place, there was no Dharma to be attained, and one turned freely in the swift current, with the appearances and functions of afflictions not manifesting. One still approached Dīpaṃkara to listen to the correct Dharma, let alone the small Bodhisattvas in the stage of faith and practice, who do not approach good friends and hear the correct Dharma? However, the Dharma that is heard is originally without appearance. Although Dīpaṃkara spoke, it was without speaking or showing; although Śākyamuni received, it was without hearing or attaining. Why not contemplate, but cling to words, not practice according to the Dharma, but instead grasp at appearances? Instead, one doubts that the Tathagata has speaking and receiving. Since it is explained with two meanings, therefore, the commentators each clarify one meaning. Asaṅga (Asaṅga, one of the founders of the Yogācāra school), in terms of removing obstacles, calls it staying away from the dwelling place of little learning; Vasubandhu (Vasubandhu, Asaṅga's younger brother, also an important figure in the Yogācāra school), in terms of dispelling doubts, calls it cutting off the Buddha's speaking and receiving. The text is divided into two parts, first the question and then the answer. This is the first part. In the past, at Dīpaṃkara Buddha's place, did I attain anything regarding the true Dharma? Sutra: World-Honored One, truly no.
所得 贊曰。此答也。以真實法無得無說。以真實智。證此理時。既不見有所得說相。故於法昔然燈語下。于真實法。實無得說。故天親論。頌此義云。
佛于然燈語 不取理實智 以是真實義 成彼無得說
此頌意密。今略釋云。佛于昔日然燈語下。不取證理。有實智故。以是理智平等離相。真實義故。成彼前說。無為之法。無得說義。
經。須菩提至莊嚴佛土不 贊曰。次下第三離小念攀緣修道障。即十八中。第七愿凈佛土住處。斷其第七嚴土取相疑。令修無相真凈土行。前令多聞生出世果。當果必有所依凈土故。次令修愿凈土行。然其凈土。有其二種。一真凈土。嚴飾無涯。即以智如為其自體。二應化土凈穢有限。隨彼根宜。依真變起。若修無相。隨順無為。此即名為真嚴凈土。真土既成。化土亦就。是故經言。欲得凈土當凈其心。乃至廣說。然諸菩薩。未識真嚴。希求色聲。以為凈土。行有相行。小念攀緣。既懵真嚴返生疑念。若如前說無為得名。無為之法。無取說者。云何菩薩。莊嚴佛土。由執故設修。不成真土。由疑故復不欲修行。今說此文。斷其疑執。令修無相真嚴凈土。故說應生清凈心等。既以二意。而說此文。是故兩論。各明一義。無著約其除障。名離小念攀緣。天親就彼
【現代漢語翻譯】 現代漢語譯本 所得，贊曰：『這是正確的回答。』因為真實的法是無法獲得也無法言說的。當以真實的智慧證悟此理時，既不會認為有所得，也不會認為有所說。所以在燃燈佛（Dīpaṃkara）（過去佛名）的授記下，對於真實的法，實際上是無所得也無所說。所以天親（Vasubandhu）（印度佛教論師）的論著中，用偈頌概括此義說： 『佛在燃燈佛處，不取理實智，以是真實義，成彼無得說。』 這個偈頌含義深奧，現在略作解釋：佛在過去燃燈佛授記時，並沒有執取證悟的道理，因為他具有真實的智慧。因為這道理和智慧是平等而離相的，是真實的意義，所以成就了前面所說的，無為之法，無所得也無所說的意義。 經文：『須菩提（Subhūti）（佛陀弟子），至於莊嚴佛土不？』贊曰：接下來第三部分是遠離小念攀緣的修道障礙，也就是十八件事中的第七件，愿清凈佛土的住處，斷除第七個莊嚴佛土的取相疑惑，使人修習無相的真凈土行。前面使多聞的人產生出世間的果報，得到果報必定有所依止的凈土。接下來使人修習愿凈土的修行。然而凈土有兩種，一種是真凈土，莊嚴而沒有邊際，以智慧如如為其自體。另一種是應化土，清凈和污穢是有限的，隨著眾生的根器而變化產生。如果修習無相，隨順無為，這就叫做真嚴凈土。真土一旦成就，應化土也就成就了。所以經文說：『想要得到凈土，應當清凈自己的心。』乃至廣說。然而許多菩薩，不認識真正的莊嚴，希望追求色聲，以為是凈土，所行的是有相之行，心懷小念而攀緣。既不明白真正的莊嚴，反而產生疑惑。如果像前面所說，以無為而得名，無為之法，沒有能取和能說的人，那麼菩薩如何莊嚴佛土呢？由於執著而設立修行，不能成就真正的凈土。由於疑惑，又不想要修行。現在解說這段經文，斷除他們的疑惑和執著，使他們修習無相的真嚴凈土。所以說應當生清凈心等等。既然用兩種意義來解說這段經文，所以兩部論著，各自闡明一個意義。無著（Asaṅga）（印度佛教論師）從去除障礙的角度，稱之為遠離小念攀緣。天親（Vasubandhu）就此
【English Translation】 English version The commentary says: 'This is the correct answer.' Because the true Dharma is unattainable and unspeakable. When one realizes this principle with true wisdom, one neither sees anything gained nor anything said. Therefore, under the prediction of Dīpaṃkara (name of a past Buddha), regarding the true Dharma, there is actually nothing to be gained or said. Therefore, in his treatise, Vasubandhu (Indian Buddhist philosopher) summarizes this meaning with a verse, saying: 'The Buddha, at Dīpaṃkara's place, did not grasp the wisdom of true principle; because of this true meaning, he accomplished the saying of no attainment.' This verse has a profound meaning. Now, a brief explanation: When the Buddha was predicted by Dīpaṃkara in the past, he did not cling to the principle of enlightenment, because he possessed true wisdom. Because this principle and wisdom are equal and free from characteristics, it is the true meaning, thus accomplishing what was said earlier: the unconditioned Dharma, the meaning of no attainment and no speaking. Sūtra: 'Subhūti (Buddha's disciple), as for the adornment of Buddha lands, is it not so?' The commentary says: The third part below is about removing the obstacles to cultivation that arise from small thoughts and clinging, which is the seventh of the eighteen matters, the aspiration for a pure Buddha land as a dwelling place, cutting off the doubt of clinging to the appearance of the seventh, the adornment of the land, so that one cultivates the practice of the true pure land without characteristics. Earlier, it caused those who have heard much to produce the fruits of transcending the world; obtaining the fruits must rely on a pure land. Next, it causes people to cultivate the practice of aspiring for a pure land. However, there are two kinds of pure lands: one is the true pure land, adorned without limit, with wisdom as its very essence. The other is the manifested pure land, where purity and defilement are limited, changing and arising according to the capacities of sentient beings. If one cultivates without characteristics, following the unconditioned, this is called the true adorned pure land. Once the true land is accomplished, the manifested land is also accomplished. Therefore, the sutra says: 'If one wishes to obtain a pure land, one should purify one's mind.' And so on. However, many Bodhisattvas do not recognize true adornment, hoping to pursue forms and sounds, thinking they are the pure land, practicing with characteristics, with small thoughts and clinging. Not understanding true adornment, they instead generate doubts. If, as said earlier, it is named by the unconditioned, and the unconditioned Dharma has no one who can grasp or speak, then how can Bodhisattvas adorn the Buddha land? Because of attachment, they establish cultivation, but cannot accomplish the true pure land. Because of doubt, they do not want to cultivate. Now, explaining this passage, cutting off their doubts and attachments, causing them to cultivate the true adorned pure land without characteristics. Therefore, it says that one should generate a pure mind, and so on. Since this passage is explained with two meanings, the two treatises each clarify one meaning. Asaṅga (Indian Buddhist philosopher), from the perspective of removing obstacles, calls it being free from small thoughts and clinging. Vasubandhu, on this
遣疑。名斷嚴土取相。文中有二。初興問答。令舍有相莊嚴。后勸生心當修無相清凈。初中有四。問答徴釋。此初也。久修菩薩。于真理中。見有莊嚴有相土不。
經。不也世尊 贊曰。此答也。久修菩薩。證第一義。不以形相而莊嚴也。
經。何以故 贊曰。此徴也。何故不嚴有土相耶。
經。莊嚴佛土至是名莊嚴 贊曰。此釋也。清凈土者。智如為體。但習真識。通達真如。真土既成。相土自得。豈執色聲為實。而嚴形相土耶。是故形相莊嚴者。即非真實莊嚴。若能離相。自凈其心。是名第一莊嚴佛土。故天親論。頌此義云。
智習唯識通 如是取凈土 非形第一體 非嚴莊嚴意
言嚴意者。即凈心也。即以形嚴非第一。意嚴為第一。
經。是故至生清凈心 贊曰。下勸生心當修無相清凈。于中有三。初總令發意。次不住六塵。后結都無住。此初也。既其有相是為雜染。非真莊嚴。則知無相是清凈行。為真莊嚴。是故菩薩。應生如是清凈心也。
經。不應住色至味觸法生心 贊曰。此不住六塵也。既以形相非真嚴土。不應著於六塵境界。生有相心。求凈土也。
經。應無所住而生其心 贊曰。此結都無住也。既其取相。非真莊嚴。故於無住真如理中。應生
【現代漢語翻譯】 現代漢語譯本：遣疑。名為斷除對莊嚴佛土取相的疑惑。這段文字包含兩部分。首先提出問答，爲了讓人們捨棄對有相莊嚴的執著。然後勸導人們發起正念，應當修習無相清凈。第一部分包含四個環節：提問、回答、追問和解釋。這是第一個環節。長久修行的菩薩，對於真理，是否會見到有莊嚴、有相的佛土呢？
經文：『不也，世尊。』贊曰：這是回答。長久修行的菩薩，證悟了第一義諦，不會用形相來莊嚴佛土。
經文：『何以故？』贊曰：這是追問。為什麼不用有土之相來莊嚴呢？
經文：『莊嚴佛土乃至是名莊嚴。』贊曰：這是解釋。清凈的佛土，以智慧光明為本體。只是修習真識，通達真如。真土一旦成就，相土自然獲得。怎麼會執著於色聲等外在之物，而莊嚴有形有相的佛土呢？因此，用形相來莊嚴，就不是真實的莊嚴。如果能夠遠離一切相，自然能夠清凈自己的心，這才是第一莊嚴佛土。所以天親（Vasubandhu）菩薩的論著，用偈頌來闡述這個道理：
『智習唯識通，如是取凈土，非形第一體，非嚴莊嚴意。』
所說的『嚴意』，就是清凈心。就是說用形相來莊嚴不是第一位的，用心意來莊嚴才是第一位的。
經文：『是故乃至生清凈心。』贊曰：下面勸導人們發起正念，應當修習無相清凈。其中包含三個環節：首先總的勸導人們發心，其次是不住於六塵，最後總結為都無所住。這是第一個環節。既然有相就是雜染，不是真正的莊嚴，那麼就知道無相才是清凈的修行，才是真正的莊嚴。因此，菩薩應當生起這樣的清凈心。
經文：『不應住色乃至味觸法生心。』贊曰：這是不住於六塵。既然用形相來莊嚴不是真正的莊嚴佛土，就不應該執著於色、聲、香、味、觸、法（six sense objects）這六塵境界，生起有相之心，來求取凈土。
經文：『應無所住而生其心。』贊曰：這是總結為都無所住。既然取相不是真正的莊嚴，所以在無所住的真如理體中，應當生起...
【English Translation】 English version: Dispelling Doubts. This section is named 'Eliminating Doubts about Taking Appearances in the Adornment of Pure Lands'. There are two parts in this text. First, questions and answers are raised to encourage people to relinquish attachment to adorned lands with appearances. Then, people are advised to generate right mindfulness and cultivate non-attachment and purity. The first part contains four steps: questioning, answering, inquiring, and explaining. This is the first step. Do Bodhisattvas who have cultivated for a long time, in the truth, see adorned and manifested Buddha lands?
Sutra: 'No, World Honored One.' Commentary: This is the answer. Bodhisattvas who have cultivated for a long time and realized the ultimate truth do not adorn Buddha lands with forms and appearances.
Sutra: 'Why?' Commentary: This is the inquiry. Why not adorn with the appearance of a land?
Sutra: 'Adorning the Buddha land is called adornment.' Commentary: This is the explanation. A pure land takes wisdom and light as its essence. Simply cultivate true consciousness and understand Suchness (Tathata). Once the true land is accomplished, the land of appearances is naturally obtained. How can one cling to external things such as form and sound to adorn a tangible land? Therefore, adorning with appearances is not true adornment. If one can be free from all appearances, one can naturally purify one's mind, and this is the first adornment of the Buddha land. Therefore, Vasubandhu's treatise uses verses to explain this principle:
'Through wisdom, cultivate only consciousness, thus attaining the Pure Land. Form is not the primary essence; adornment is not the intention of adornment.'
The 'intention of adornment' refers to the pure mind. That is to say, adorning with form is not primary; adorning with intention is primary.
Sutra: 'Therefore, generate a pure mind.' Commentary: The following advises people to generate right mindfulness and cultivate non-attachment and purity. It contains three steps: first, a general encouragement to generate the mind; second, not dwelling on the six sense objects; and third, concluding with non-dwelling. This is the first step. Since having appearances is impure and not true adornment, then we know that non-attachment is pure practice and true adornment. Therefore, Bodhisattvas should generate such a pure mind.
Sutra: 'One should not dwell in form, nor generate a mind in taste, touch, or dharma.' Commentary: This is not dwelling on the six sense objects. Since adorning with appearances is not true adornment of the Buddha land, one should not be attached to the six sense objects (form, sound, smell, taste, touch, and dharma), generating a mind with appearances to seek the Pure Land.
Sutra: 'One should generate the mind without dwelling anywhere.' Commentary: This concludes with non-dwelling. Since taking appearances is not true adornment, one should generate...
無住。契證心也。雖復無住。何有生心。乃是凈心。不取相也。
經。須菩提至是身為大不 贊曰。次下第四離舍眾生障。即十八中。成熟眾生住處。斷其第八法王取身疑。令修成熟眾生妙行。前令遠離小念修道。隨順無為。修凈土行。土不虛設。必有眾生故。次令離舍眾生障。而修成熟眾生真行。然雖度生應觀空理。離眾生相。而成熟之。故大品云。不見生相。方于眾生常利益。縱于欲界。成熟眾生。大如修羅。量如須彌。尚不分別為大身相。由證無為。無取說故。何況其餘一切眾生。而諸菩薩。不順無為。執實身相。返疑報佛有其自取。若順無為。無取無說。不見眾生大身相者。何故受樂報佛。取自法王身。世間復取彼是法王身。既見能化報身。應見所度生相。云何不見所度生耶。既因執著。而起疑心。由此便是舍眾生障。今欲斷彼疑執之心故。說大身如山王喻。既以二意。而說此文。由是論者。各明一義。無著約除所度之執。名離舍眾生障。天親就遣能度之疑。名斷法王取身文中有四。問答徴釋。此初也。所化身如修羅。其量如彼高山王。是身為大不。
經。須菩提言甚大世尊 贊曰。此答也。能化所化身。如山王其量甚大。
經。何以故。贊曰。此徴也。能化所化。俱離分別。而言甚大。
【現代漢語翻譯】 現代漢語譯本： 『無住』（Wuzhu）指契合實證的心。即使沒有執著，又怎麼會產生心呢？這是一種純凈的心，不執著于任何表象。
經文：須菩提，如果是這樣，這個身體算大嗎？ 贊曰：接下來是第十八個部分中的第四個，遠離捨棄眾生之障礙，也就是成熟眾生所居住之處。斷除第八個關於法王（Dharmaraja）執取身體的疑惑，使修行者能夠修習成熟眾生的微妙行為。之前是讓修行者遠離微小的念頭來修道，隨順無為，修習凈土（Sukhavati）之行。凈土不是虛設的，必定有眾生存在。接下來是讓修行者遠離捨棄眾生之障礙，從而修習成熟眾生的真實行為。然而，即使度化眾生，也應該觀察空性的道理，遠離眾生之相，從而成熟他們。所以《大品般若經》（Mahaprajnaparamita Sutra）說：『不見眾生之相，才能永遠利益眾生。』即使在欲界（Kamadhatu）中成熟眾生，其大如修羅（Asura），其量如須彌山（Mount Sumeru），也不應該分別執著為大的身相。因為證得了無為，沒有執取和言說。更何況是其他一切眾生呢？然而，一些菩薩（Bodhisattva）不隨順無為，執著于真實的身相，反而懷疑報身佛（Sambhogakaya Buddha）有其自身的執取。如果隨順無為，沒有執取和言說，不見眾生大的身相，那麼為什麼還要接受快樂的報身佛，執取自身的法王之身呢？世間又執取那個是法王之身。既然見到了能化現的報身，就應該見到所度化的眾生之相，為什麼又說不見所度化的眾生呢？既然因為執著而產生了疑心，由此就產生了捨棄眾生之障礙。現在想要斷除他們的疑慮和執著，所以用大身如山王的譬喻。因為有兩種含義，所以說了這段經文。因此，論者各自闡明一種含義。無著（Asanga）認為，去除所度化眾生的執著，叫做遠離捨棄眾生之障礙。天親（Vasubandhu）認為，遣除能度化者的疑惑，叫做斷除法王執取身體。這段經文有四個部分：問、答、征、釋。這是第一個部分。所化現的身如修羅，其量如那座高山王，這個身體算大嗎？
經文：須菩提回答說：非常大，世尊。 贊曰：這是回答。能化現的身和所化現的身，如山王一般，其量非常大。
經文：為什麼呢？ 贊曰：這是征問。能化現的和所化現的，都遠離了分別，所以說非常大。
【English Translation】 English version: 'Wuzhu' (Non-Abiding) refers to the mind that accords with true realization. Even without attachment, how can a mind arise? This is a pure mind, not attached to any appearances.
Sutra: Subhuti, in this case, is this body considered large? Commentary: Next is the fourth part of the eighteenth section, 'Separation from the Obstacle of Abandoning Sentient Beings,' which is the dwelling place for maturing sentient beings. It cuts off the eighth doubt about the Dharmaraja (King of Dharma) grasping at a body, enabling practitioners to cultivate the subtle actions of maturing sentient beings. Previously, it was to have practitioners distance themselves from small thoughts to cultivate the path, accord with non-action, and cultivate the practice of the Pure Land (Sukhavati). The Pure Land is not set up in vain; there must be sentient beings there. Next is to have practitioners separate from the obstacle of abandoning sentient beings, thereby cultivating the true practice of maturing sentient beings. However, even while liberating sentient beings, one should observe the principle of emptiness, separate from the appearance of sentient beings, and thereby mature them. Therefore, the Mahaprajnaparamita Sutra says: 'Not seeing the appearance of sentient beings is the only way to benefit sentient beings forever.' Even in the Desire Realm (Kamadhatu), maturing sentient beings, as large as an Asura (demi-god), as vast as Mount Sumeru (Mount Meru), one should not separately cling to a large bodily form. Because one has realized non-action, there is no grasping or speaking. How much more so with all other sentient beings? However, some Bodhisattvas (enlightenment beings) do not accord with non-action, clinging to a real bodily form, and instead doubt that the Sambhogakaya Buddha (Reward Body Buddha) has his own grasping. If one accords with non-action, without grasping or speaking, and does not see the large bodily form of sentient beings, then why accept the joyful Sambhogakaya Buddha, grasping one's own Dharmaraja body? The world also clings to that as the Dharmaraja body. Since one has seen the transformative Reward Body, one should see the appearance of the sentient beings being liberated. Why then say that one does not see the sentient beings being liberated? Since doubt arises from clinging, this gives rise to the obstacle of abandoning sentient beings. Now, wanting to cut off their doubts and clinging, the analogy of a large body like a mountain king is used. Because there are two meanings, this passage is spoken. Therefore, commentators each elucidate one meaning. Asanga (Wuzhu) believes that removing the clinging of the sentient beings being liberated is called 'Separation from the Obstacle of Abandoning Sentient Beings.' Vasubandhu (Tianqin) believes that dispelling the doubts of the liberator is called 'Cutting off the Dharmaraja's Grasping at a Body.' This passage has four parts: question, answer, inquiry, and explanation. This is the first part. The transformed body is like an Asura, its size like that high mountain king. Is this body considered large?
Sutra: Subhuti replied: Very large, World Honored One. Commentary: This is the answer. The transformative body and the transformed body, like a mountain king, are very large in size.
Sutra: Why? Commentary: This is the inquiry. The transformative and the transformed are both separated from discrimination, therefore it is said to be very large.
何以故耶。
經。佛說非身是名大身 贊曰。此釋也。然能所化。俱離空有。雖緣生故約俗假有。而無性故。就真是空。若就緣生。世情所見。假若義說。可是大身。若約性空。真理而說。無實身相。即是非身。如彼山王。其體性空。又不自取我是山王。世人妄取是實山王。況佛報身。非可分別。有漏自取身故。而乃自取我是法王。既于自體。尚無取心。況于所化了達空。可取為大身相也 經言非身。非有實體。有為有漏。分別身故。言大身者。是其假有。無為無漏。離取身故。而佛所問。身大不者。說彼妄情所取身相。我隨所問。答言甚大。若據實理。悉是非身。即說非身。為大身耳。若能了達身非身相。即能成熟一切眾生。故諸菩薩。應知報身無為無漏。不自取故。亦于所化。不應取為大身相也。故天親論。頌此義云。
如山王無取 受報亦復然 遠離於諸漏 及有為法故
金剛般若波羅蜜經旨贊捲上 大正藏第 85 冊 No. 2735 金剛般若經旨贊
金剛般若經旨贊卷下
京西明□□□□□
□□□□□□□贊曰。次下第□□□□□□□□□□□□□□□□□□遠離隨順外論散亂住處□□□□□□□□□□□□校量顯經福勝攝屬第八斷疑□□□□□□住
【現代漢語翻譯】 現代漢語譯本： 為什麼呢？
經文：佛說『非身』，才名為『大身』。 贊曰：這是解釋。然而能化和所化，都遠離空和有。雖然因緣生起，所以依世俗說為假有；但因為沒有自性，就真理來說是空。如果就因緣生起而言，是世俗情感所見，假設而說，可以說是『大身』。如果就自性空而言，就真理來說，沒有真實的身相，就是『非身』。如同那山王（指須彌山），它的體性是空。又不自己認為『我是山王』，是世人妄自認為是真實的山王。何況佛的報身，不可分別。有漏之人自己執取身相，就認為『我是法王』。既然對於自體，尚且沒有執取之心，何況對於所化之人，了達諸法皆空，怎麼會執取為『大身相』呢？經文說『非身』，是沒有實體，因為是有為有漏、分別的身。說『大身』，是假有，因為是無為無漏、遠離執取的緣故。而佛所問的，身大不大，是說那些妄情所執取的身相。我隨順所問，回答說『甚大』。如果根據真實的道理，全部都是『非身』。所以說『非身』，才是『大身』。如果能夠了達身非身相，就能成熟一切眾生。所以諸位菩薩，應該知道報身是無為無漏，不自己執取，也不應該認為所化之人的身相是『大身相』。所以天親（Vasubandhu）菩薩的論中，用偈頌來闡釋這個意義：
『如山王無取，受報亦復然，遠離於諸漏，及有為法故。』
《金剛般若波羅蜜經旨贊捲上》 大正藏第 85 冊 No. 2735 《金剛般若經旨贊》
《金剛般若經旨贊卷下》
京西明□□□□□
□□□□□□□贊曰：接下來第□□□□□□□□□□□□□□□□□□遠離隨順外論散亂住處□□□□□□□□□□□□校量顯經福勝攝屬第八斷疑□□□□□□住
【English Translation】 English version: Why is that?
Sutra: The Buddha said, 'What is called 'non-body' is named 'great body'. Commentary: This is an explanation. However, both the one who transforms and the one who is transformed are apart from emptiness and existence. Although arising from conditions, it is conventionally said to be provisionally existent; but because it has no self-nature, it is empty in terms of ultimate truth. If we speak in terms of arising from conditions, as seen by worldly emotions, hypothetically speaking, it can be called a 'great body'. If we speak in terms of the emptiness of self-nature, according to ultimate truth, there is no real bodily form, which is 'non-body'. It is like that Mountain King (referring to Mount Sumeru), whose essence is empty. It does not think 'I am the Mountain King'; it is people who falsely consider it to be the real Mountain King. How much more so the Reward Body (Sambhogakaya) of the Buddha, which cannot be distinguished. Beings with outflows grasp at their own bodies, and then think 'I am the Dharma King'. Since with regard to one's own self, there is no grasping mind, how much less with regard to those who are to be transformed, understanding that all dharmas are empty, would one grasp at it as the form of a 'great body'? The Sutra says 'non-body', meaning there is no substance, because it is a conditioned body with outflows and distinctions. Saying 'great body' means it is provisionally existent, because it is unconditioned, without outflows, and apart from grasping. And the Buddha's question, whether the body is great or not, refers to the bodily form grasped by those deluded emotions. I follow the question and answer 'very great'. If based on true principle, all are 'non-body'. Therefore, saying 'non-body' is precisely 'great body'. If one can understand the form of body and non-body, one can mature all sentient beings. Therefore, all Bodhisattvas should know that the Reward Body is unconditioned and without outflows, not grasping at itself, and also should not consider the body of those to be transformed as the form of a 'great body'. Therefore, in his treatise, Vasubandhu Bodhisattva uses a verse to explain this meaning:
'Like the Mountain King without grasping, receiving the reward is also thus, far removed from all outflows, and conditioned dharmas.'
《Diamond Prajna Paramita Sutra Commentary, Volume 1》 Taisho Tripitaka Volume 85 No. 2735 《Diamond Prajna Sutra Commentary》
《Diamond Prajna Paramita Sutra Commentary, Volume 2》
Ming Dynasty in Western Beijing □□□□□
□□□□□□□ Commentary: Next, the □□□□□□□□□□□□□□□□□□ far removed from following externalist theories and scattered abodes □□□□□□□□□□□□ comparing and revealing the sutra's blessings, encompassing the eighth, severing doubts □□□□□□ abides
處文以義一段令知教勝起于離亂觀□□□□□進行故。初財校量顯四勝德起前三行。後身校量□□□□□□□初顯依經成。二勝德起離亂□□□□□□□□□□□□□□□□□時□□□□□□□□□□□□□□□□□□□□□日□□□□□□□□□□□□□□□□□□□□□□□令□□□□□□□□□□□□□□□□□□□□□□□為□□□□□□□□□□□□障后破如言執。初中又二。初佈施福多。后持經福勝。初中□二。初施福多。后持經福勝。初中有二。問答少數欲□定界。后以界持財。正為行施。初中復二。初問后答。此初也。言恒河者。即四大河之一數也。本出阿耨達池。南面深而且闊。細沙□流佈。佛常近故偏舉也。文相當知。無□解。
經。須菩提□至何況其沙 贊曰。此答也。
經。須菩提□□□□□□□□□□□□□行施文□□□□□□□□□□□□□□□□□□現□□□□□□□□□□□□□□□□□□起□□□□□□□□□□□說多福□□□□□前重□□□□□□□□□差別義故。一漸化義。欲令眾生漸次信解入上妙義故。復漸以勝福校量。二成勝德。前說此經能為佛因。未顯有何殊勝功德。今為明此故重校量故。天親論頌。此義云。說多義差別亦成勝□後福過於前故。重說勝喻
【現代漢語翻譯】 現代漢語譯本： 以義理來闡述經文，是爲了讓人們知道佛法的殊勝之處，源於遠離混亂的觀察和修行。通過對財物的衡量，首先彰顯了四種殊勝的功德，這體現在前三行的經文中。然後通過對人身果報的衡量，首先彰顯了依據佛經修行的成就。這兩種殊勝的功德，源於遠離混亂……（此處省略原文缺失部分）……。爲了……（此處省略原文缺失部分）……，是爲了破除如言語執著這樣的障礙。其中，又分為兩個部分。首先是佈施的福德多，然後是受持佛經的福德更為殊勝。在佈施的部分中，又分為兩個部分。首先是佈施的福德多，然後是受持佛經的福德更為殊勝。在佈施的福德多的部分中，又分為兩個部分。先是提問，回答關於少數人想要確定佈施的範圍。然後是通過確定範圍來守護財物，真正地爲了施行佈施。在提問的部分中，又分為兩個部分，先是提問，后是回答。這裡是最初的提問。說到恒河（Gangha），就是四大河流之一，也是一個數量的單位。它本源於阿耨達池（Anavatapta），南面既深又寬，細沙……（此處省略原文缺失部分）……流佈。佛陀經常靠近恒河，所以偏舉此例。根據文義，應當知道，沒有……（此處省略原文缺失部分）。 經文：『須菩提（Subhuti），……乃至何況其沙』 贊曰：這是回答。 經文：『須菩提（Subhuti），……（此處省略原文缺失部分）……行佈施的文……（此處省略原文缺失部分）……現在……（此處省略原文缺失部分）……說多福……（此處省略原文缺失部分）……前面重複……（此處省略原文缺失部分）……差別之義。』一是漸化之義，想要讓眾生逐漸地信解，進入到上妙的義理之中，再逐漸地用殊勝的福德來衡量。二是成就殊勝的功德。前面說這部經能夠成為成佛的因，還沒有彰顯出有什麼殊勝的功德。現在爲了闡明這一點，所以重新衡量。天親（Vasubandhu）菩薩的論頌說：『此義云，說多義差別，亦成勝……（此處省略原文缺失部分）……後福過於前故，重說勝喻。』
【English Translation】 English version: Explaining the scriptures with reason and meaning is to let people know the superiority of the Dharma, which originates from observing and practicing away from chaos. By measuring wealth, the four superior merits are first highlighted, which are reflected in the first three lines of the scripture. Then, by measuring the retribution of the human body, the achievement of practicing according to the scriptures is first highlighted. These two superior merits originate from being away from chaos... (omitted missing part of the original text)... In order to... (omitted missing part of the original text)..., it is to break obstacles such as attachment to words. Among them, it is divided into two parts. The first is that the merit of giving is more, and then the merit of upholding the scriptures is even more superior. In the part of giving, it is divided into two parts. The first is that the merit of giving is more, and then the merit of upholding the scriptures is even more superior. In the part of the merit of giving, it is divided into two parts. First, ask questions and answer about a few people who want to determine the scope of giving. Then, by determining the scope, protect wealth and truly practice giving. In the part of asking questions, it is divided into two parts, first asking questions and then answering. Here is the initial question. Speaking of the Gangha (Ganges River), it is one of the four major rivers and also a unit of quantity. It originates from Anavatapta (Lake Anavatapta), which is deep and wide in the south, with fine sand... (omitted missing part of the original text)... spread. The Buddha often approached the Ganges River, so this example is specifically mentioned. According to the meaning of the text, it should be known that there is no... (omitted missing part of the original text). Scripture: 'Subhuti (Subhuti), ... and how much more the sand' Commentary: This is the answer. Scripture: 'Subhuti (Subhuti), ... (omitted missing part of the original text) ... the text of giving ... (omitted missing part of the original text) ... now ... (omitted missing part of the original text) ... saying more blessings ... (omitted missing part of the original text) ... the previous repetition ... (omitted missing part of the original text) ... the meaning of difference.' One is the meaning of gradual transformation, wanting to let sentient beings gradually believe and understand, enter into the supreme and wonderful meaning, and then gradually measure with superior merit. The second is to achieve superior merit. It was said earlier that this scripture can become the cause of becoming a Buddha, but it has not yet revealed what superior merit it has. Now, in order to clarify this point, it is re-measured. Vasubandhu's (Vasubandhu) treatise says: 'This meaning says, saying more meanings of difference, also becomes superior ... (omitted missing part of the original text) ... later blessings are greater than the previous ones, so repeat the superior metaphor.'
。
經。佛告至□□□□□□□□□□□□□□□□一攝□□□□□□□□□□□□□□□□□□□初□□□□□□□□□□□□□□□□□□□明□□□□□□□□□□□□□□自他故。能出三界故。能斷無明故。能凈法身故。福不然故。福為劣故。迦攝經而說頌言。若恒沙世界珍寶滿其中。以施諸如來。不然如一法。寶雖無量不如一法施。一偈福尚勝。況多難思議。既攝勝福故持四句。所生福德勝施福也。
經。複次至如佛塔廟 贊曰。此天等供養也。塔者梵□□□□□□□義。廟□□□□形貌義。即齊□處置佛龍□□□□□□□□乃是法身舍利三世諸佛此出□□□□□□□何處即是諸佛舍利塔。應天人修羅三種勝趣有智惠故應供養也。既說經處是可尊崇故。持經福勝施福也。
經。何況有人至希有之法 贊曰。難作能作也。乃至一偈福尚勝前。況盡受持實為希有。四句受持尚不可得。若盡能持頌為難作。既于難作而能作之。當知是人能顯法身成就報身得起化身。以得如是三身果法故。言成就最上第一希有之法。既受持人是可尊崇故。持經福勝施福也。
經。若是經典至尊重弟子 贊曰。此第四起如來爲念。若有持說此經典處。則是大師是法身在皆報化身。於此說法故。於此處起有如來
【現代漢語翻譯】 現代漢語譯本： 經：佛告訴[此處內容缺失]能攝[此處內容缺失]初[此處內容缺失]明[此處內容缺失]自利利他，所以能出離三界，所以能斷除無明，所以能清凈法身，因為福德並非如此，因為福德是低劣的。迦攝(Kasyapa，佛陀的十大弟子之一，以頭陀行著稱)經中說偈頌道：『如果恒河沙數世界都充滿珍寶，用來佈施給諸如來(Tathagata，如實而來者，佛的稱號之一)，也不如一個佛法的功德。珍寶雖然無量，也不如一個佛法的佈施。僅僅一個偈頌的福德尚且殊勝，何況是多到難以思議的功德。』既然攝取殊勝的福德，所以受持四句偈，所生的福德勝過佈施的福德。 經：又說[此處內容缺失]如佛塔廟。贊曰：這是天人等供養的地方。塔，在梵語中是[此處內容缺失]的意思。廟，是[此處內容缺失]形貌的意思。即是整齊[此處內容缺失]處置佛像、龍[此處內容缺失]乃是法身舍利(Dharmakaya-sarira，佛陀法身的舍利)三世諸佛[此處內容缺失]何處即是諸佛舍利塔。應天人、阿修羅(Asura，一種非天、似天，具有神力的鬼道眾生)三種殊勝的去處，因為有智慧，所以應當供養。既然說經之處是可尊崇的，所以持經的福德勝過佈施的福德。 經：何況有人[此處內容缺失]希有之法。贊曰：難做能做。乃至一個偈頌的福德尚且勝過前面所說的，何況是全部接受並奉持，實在是稀有。四句偈接受奉持尚且不容易得到，如果全部能夠奉持，堪稱難做。既然在難做的事情上能夠做到，應當知道這個人能夠顯現法身，成就報身(Sambhogakaya，佛陀的報應身)，能夠生起化身(Nirmanakaya，佛陀的化身)。因為得到如此三身果法，所以說成就最上第一稀有之法。既然受持經典的人是可尊崇的，所以持經的福德勝過佈施的福德。 經：若是經典[此處內容缺失]尊重弟子。贊曰：這是第四次提起如來作為憶念的對象。如果有人持誦、宣說這部經典的地方，就是大師所在之處，就是法身所在之處，都是報身化身所在之處。在此處說法，所以在此處生起有如來。
【English Translation】 English version: Sutra: The Buddha told [missing content] can gather [missing content] initial [missing content] Ming [missing content] self-benefit and benefit others, so it can get out of the Three Realms, so it can cut off ignorance, so it can purify the Dharmakaya (Dharma body, the body of the ultimate nature of reality), because merit is not like this, because merit is inferior. The Kasyapa (one of the ten major disciples of the Buddha, known for his ascetic practices) Sutra says in verse: 'If the worlds of the Ganges River sands are full of treasures, and used to give to all Tathagatas (one who comes thus, an epithet of the Buddha), it is not as good as the merit of one Dharma. Although the treasures are immeasurable, they are not as good as one Dharma offering. Even the merit of just one verse is superior, let alone the merit that is so numerous that it is difficult to conceive.' Since it gathers superior merit, holding the four-line verse, the merit generated is better than the merit of giving. Sutra: Again, [missing content] like Buddha pagodas and temples. Praise: This is the place where gods and others make offerings. Pagoda, in Sanskrit, means [missing content]. Temple, means [missing content] appearance. That is, neatly [missing content] place Buddha statues, dragons [missing content] is the Dharmakaya-sarira (relics of the Buddha's Dharma body) Buddhas of the three worlds [missing content] where is the stupa of all Buddhas' relics. It should be the three superior destinations of gods, humans, and Asuras (a type of non-divine, semi-divine beings with supernatural powers), because they have wisdom, so they should be offered. Since the place where the sutra is spoken is venerable, the merit of holding the sutra is better than the merit of giving. Sutra: How much more so if someone [missing content] rare Dharma. Praise: Difficult to do, yet able to do. Even the merit of one verse is better than what was said before, let alone accepting and upholding it completely, which is truly rare. It is not easy to receive and uphold the four-line verse, if one can uphold it completely, it can be called difficult to do. Since one can do what is difficult to do, one should know that this person can manifest the Dharmakaya, achieve the Sambhogakaya (the enjoyment body of the Buddha), and be able to generate the Nirmanakaya (the emanation body of the Buddha). Because one obtains such three bodies of fruit Dharma, it is said that one achieves the supreme and rare Dharma. Since the person who upholds the sutra is venerable, the merit of holding the sutra is better than the merit of giving. Sutra: If this scripture [missing content] respected disciple. Praise: This is the fourth time that the Tathagata is mentioned as an object of remembrance. If there is a place where someone recites and speaks this scripture, that is where the master is, that is where the Dharmakaya is, that is where the Sambhogakaya and Nirmanakaya are. The Dharma is spoken here, so the Tathagata arises here.
菩薩等念。既說受持憶念解說。當知是人行普賢行故。於是人起佛菩薩聲聞等念。既施財處無如是德故。持經福勝施福也。故天親論頌此義云。
尊重於二處 因習證大體 彼因習煩惱 此降伏染福
初句釋複次隨說是經。已下諸文總別顯其二處尊重。餘三句釋如來無所說。已下經文皆是校量顯經福勝。內經既有如是勝德。非彼外論而相此對從長散亂為障極多。是故菩薩不應樂著。但應依經修行離障住處之行。
經。爾時須菩提至云何奉持 贊曰。次下第二破如言執。于中有三。初問名體持次告示令舉。后正破彼執。此初也。既聞勝福生希有□未□經終且申啟問既有斯德。當是何名。又恐聞福多而隨言執實言令知說而無說。離執而依受持生福方多故。勝外論顯斯二意特異諸經。是故居中而請問也。
經。佛告至汝當奉持 贊曰。此告示令學也。金剛妙惠能到彼岸。依此名字當勤奉持。
經。所以者何 贊曰。下正破執。于中有三。初徴次破后問答重成。此初也。然佛常說不應如名取著於法。而今乃言。以是名字汝當奉持何所以耶。
經。須菩提佛告至波羅蜜 贊曰。此破也。佛說般若破迷假說。即非所證真實般若。以真理中離言說故。故雖說而無說。但是假詮般若。是故不
【現代漢語翻譯】 現代漢語譯本：菩薩應當這樣想念：既然（佛）說了受持、憶念、理解和解說（此經），應當知道這個人正在實踐普賢菩薩的行愿。因此，（人們）會對這個人產生如同對佛、菩薩、聲聞（阿羅漢）一般的敬念。既然佈施財物的地方沒有這樣的功德，那麼受持經典的福德就勝過佈施的福德。所以天親菩薩的《論》用偈頌來闡述這個意義： 『尊重於二處，因習證大體，彼因習煩惱，此降伏染福。』 第一句解釋了『複次，須菩提，隨說是經』以下經文，總括和分別地顯示了這兩個地方的尊重之處。其餘三句解釋了『如來無所說』以下經文，都是通過比較來顯示經書的福德殊勝。既然經書具有如此殊勝的功德，就不是那些外道論典可以相比的，如果執著于外道論典，就會導致心神散亂，產生極多的障礙。因此，菩薩不應該貪戀執著于外道論典，而應該依據經書修行，遠離障礙，安住于修行之處。 經文：『爾時，須菩提至云何奉持？』贊曰：接下來第二部分是破除執著于經文文字的觀念。其中有三個部分：首先是詢問經名的體性和如何受持，其次是佛告示令（須菩提）學習，最後是正式破除這種執著。這是第一部分。既然聽聞了（此經）殊勝的福德，產生了稀有難得的想法，在（本經）將要結束的時候，姑且請問（佛）：既然（此經）有這樣的功德，那麼它的名字是什麼？又恐怕聽聞福德很多，就隨著文字而執著于實有，所以（佛）說（此經）而無所說，遠離執著而依據（此經）受持，產生的福德才多。勝過外道論典，彰顯了這兩種意義，特別不同於其他經典。因此，（須菩提）居於中間而請問。 經文：『佛告須菩提至汝當奉持』贊曰：這是佛告示令（須菩提）學習。金剛般的妙慧能夠到達彼岸（涅槃），依據這個名字，應當勤奮地奉持。 經文：『所以者何？』贊曰：下面正式破除執著。其中有三個部分：首先是提問，其次是破除，最後是問答再次成立。這是第一部分。然而佛經常說不應該按照名字來執著於法，而現在卻說：『以是名字，汝當奉持』，這是什麼原因呢？ 經文：『須菩提，佛告至波羅蜜』贊曰：這是破除執著。佛所說的般若（智慧）是爲了破除迷惑而假說的，並不是所證悟的真實般若。因為在真理之中，遠離言語文字。所以雖然說（般若），但實際上是無所說，這只是假借言語來詮釋般若。因此，不（應該執著于言語文字）。
【English Translation】 English version: Bodhisattvas should contemplate thus: Since (the Buddha) has spoken of upholding, remembering, understanding, and explaining (this Sutra), it should be known that this person is practicing the conduct of Samantabhadra (Universal Virtue). Therefore, (people) will have the same reverence for this person as they would for a Buddha, Bodhisattva, or Sravaka (Arhat). Since there is no such merit in places where material wealth is given, the merit of upholding the Sutra surpasses the merit of giving. Therefore, Vasubandhu's 'Treatise' uses a verse to explain this meaning: 'Respect in two places, through practice, one realizes the great essence, the former causes the practice of afflictions, the latter subdues defiled blessings.' The first line explains the text 'Furthermore, Subhuti, wherever this Sutra is spoken,' and generally and separately reveals the respect in these two places. The remaining three lines explain the text 'The Tathagata has nothing to say,' all of which compare and show the superior merit of the Sutra. Since the Sutra has such superior merit, it cannot be compared to those external treatises. If one is attached to external treatises, it will lead to mental distraction and produce many obstacles. Therefore, Bodhisattvas should not be attached to external treatises, but should practice according to the Sutra, stay away from obstacles, and abide in the place of practice. Sutra: 'Then, Subhuti, until how to uphold?' Praise: The next second part is to break the concept of clinging to the words of the scriptures. There are three parts: First, ask about the nature of the name and how to uphold it, second, the Buddha tells (Subhuti) to learn, and finally, formally break this attachment. This is the first part. Since hearing of the superior merit (of this Sutra), a rare and precious thought arises, and as (this Sutra) is about to end, let us ask (the Buddha): Since (this Sutra) has such merit, what is its name? Also, fearing that hearing of much merit will lead to clinging to the reality of the words, (the Buddha) says (this Sutra) without saying anything, and relying on (this Sutra) to uphold it away from attachment, the merit produced is greater. Surpassing external treatises, highlighting these two meanings, especially different from other scriptures. Therefore, (Subhuti) dwells in the middle and asks. Sutra: 'The Buddha told Subhuti to uphold.' Praise: This is the Buddha telling (Subhuti) to learn. Vajra-like wonderful wisdom can reach the other shore (Nirvana), according to this name, one should diligently uphold it. Sutra: 'Why?' Praise: The following formally breaks the attachment. There are three parts: First, ask, second, break, and finally, the question and answer are established again. This is the first part. However, the Buddha often says that one should not cling to the Dharma according to the name, but now says: 'With this name, you should uphold it.' What is the reason? Sutra: 'Subhuti, the Buddha told to Paramita.' Praise: This is breaking the attachment. The Prajna (wisdom) spoken by the Buddha is a provisional saying to break delusion, not the true Prajna that is realized. Because in the truth, it is far from words and letters. Therefore, although (Prajna) is spoken, in reality there is nothing to say, this is only borrowing words to interpret Prajna. Therefore, do not (cling to words and letters).
應如言執實。
經。須菩提至說法不 贊曰。下問答成。先問后答。此初也。為但此經真實般若離言相故。說而無說。真勝義中更有餘法。是可說不。
經。須菩提至無所說。贊曰。此答也。非但般若。是無所說亦無餘法。是佛說者。以一切法其體平等。無非般若第一義故。故一切法亦無所說。此平等理諸佛同證如證而說。亦說般若。既非此佛獨說之法。是故亦言如來無說。既同證說故法可尊。施福不然。不可為比。是故前頌第二句云因習證大體也。因習般若而成大體同證同說而福勝也。然楞伽經佛不說法有其二義。一內證之法離言說故。二本住之法諸佛同故。既有二意。兩論各明同同契至真因無乖返。
經。須菩提至是為多不 贊曰。次下第六離影像相。自在中無巧便。障即十八中第十色。及眾生身摶取中觀破相應行住處。財施校量顯經勝中。第三明經能離煩惱令其依經起觀破行。前令遠離樂外論障。依經受持發生勝福。然應契證二空真如發起神通化導群品。若欲發起殊勝神通。應觀五蘊為空非有。既無掛礙。便能發通。以五蘊身是心影像。雖有假相體非真故。然諸菩薩不了蘊空執為實有。蘊和合相。法執既起煩惱隨生。造種種業受諸苦果。由此拘礙不能發通。既由此執不得巧便。即是無惠巧方
【現代漢語翻譯】 現代漢語譯本： 應如實地執持真理。
經：須菩提，乃至說法不（在此指須菩提沒有真正理解佛陀的說法）。贊曰：以下是問答的完成。先提問后回答，這是第一個問題。因為只有這部經是真實的般若，遠離言語的表相，所以說是說而無說。在真正的勝義中，還有其他法是可以說的嗎？
經：須菩提，乃至無所說（指如來實際上並沒有說什麼）。贊曰：這是回答。不僅僅是般若，是無所說，也沒有其他的法。是佛所說的。因為一切法的本體是平等的，沒有不是般若第一義的。所以一切法也是無所說。這種平等的道理，諸佛共同證悟，如實證悟而說。也說般若。既然不是此佛單獨所說的法，所以也說如來無說。既然共同證悟和說，所以法是值得尊敬的。佈施的福報不是這樣，不可與之相比。所以前面的偈頌第二句說，因為修習證悟了大體。因為修習般若而成就大體，共同證悟共同宣說，而福報殊勝。然而《楞伽經》中佛不說法，有兩種含義。一是內證的法遠離言語的表達，二是本住的法諸佛相同。既然有兩種含義，兩種論述各自闡明，共同契合至真，因為沒有乖離和返回。
經：須菩提，乃至是為多不（指是否因為財佈施而獲得很多福德）？贊曰：接下來是第六個離影像相。自在中沒有巧便。障礙就是十八界中的第十色，以及眾生身軀的執取。用中觀來破除相應的行住之處。財施的校量顯示了經的殊勝。第三個說明經能夠遠離煩惱，使人依靠經而生起觀想，破除行為。前面使人遠離樂外論的障礙。依靠經受持，發生殊勝的福報。然而應該契合證悟二空真如，發起神通，化導眾生。如果想要發起殊勝的神通，應該觀五蘊為空而非有。既然沒有掛礙，便能發通。因為五蘊之身是心的影像，雖然有虛假的表相，但本體不是真實的。然而諸菩薩不瞭解蘊空，執著為實有。蘊和合的相。法執既然生起，煩惱隨之而生。造作種種的業，承受諸多的苦果。由此拘礙，不能發通。既然由此執著而不得巧便，就是沒有智慧的方便。
【English Translation】 English version: One should adhere to the truth as it is spoken.
Sutra: Subhuti, even to the point of not speaking (referring to Subhuti's lack of true understanding of the Buddha's teachings). Commentary: The following is the completion of the question and answer. First the question, then the answer, this is the first question. Because only this Sutra is the true Prajna, far from the appearance of words, therefore it is said to be speaking without speaking. In the true supreme meaning, are there other Dharmas that can be spoken?
Sutra: Subhuti, even to the point of having nothing to say (referring to the Tathagata actually not saying anything). Commentary: This is the answer. Not only Prajna, is having nothing to say, there are no other Dharmas either. It is what the Buddha said. Because the essence of all Dharmas is equal, there is nothing that is not the first meaning of Prajna. Therefore, all Dharmas also have nothing to say. This principle of equality, all Buddhas jointly realize, truly realize and speak. Also speak of Prajna. Since it is not a Dharma spoken solely by this Buddha, therefore it is also said that the Tathagata has nothing to say. Since they jointly realize and speak, therefore the Dharma is worthy of respect. The merit of giving is not like this, it cannot be compared. Therefore, the second line of the previous verse says, because of practicing and realizing the great essence. Because of practicing Prajna, the great essence is achieved, jointly realized and jointly proclaimed, and the merit is supreme. However, in the Lankavatara Sutra, the Buddha does not speak the Dharma, there are two meanings. One is that the Dharma of inner realization is far from verbal expression, and the second is that the Dharma of inherent abiding is the same for all Buddhas. Since there are two meanings, the two treatises each clarify, jointly conforming to the ultimate truth, because there is no deviation or return.
Sutra: Subhuti, even to the point of is it much or not (referring to whether one obtains much merit because of giving material gifts)? Commentary: Next is the sixth, separating from the appearance of images. There is no skillful means in freedom. Obstruction is the tenth form in the eighteen realms, as well as the grasping of the bodies of sentient beings. Use the Middle Way to break through the corresponding places of conduct, dwelling. The comparison of material giving shows the supremacy of the Sutra. The third explains that the Sutra can separate from afflictions, enabling people to rely on the Sutra to generate contemplation, breaking through actions. The previous one enables people to stay away from the obstacles of external theories of pleasure. Relying on the Sutra to receive and uphold it, generating supreme merit. However, one should conform to and realize the two emptinesses, true thusness, generate supernatural powers, and transform sentient beings. If one wants to generate supreme supernatural powers, one should contemplate the five aggregates as empty and non-existent. Since there is no hindrance, one can generate powers. Because the body of the five aggregates is an image of the mind, although there is a false appearance, the essence is not real. However, the Bodhisattvas do not understand the emptiness of the aggregates, clinging to them as real. The appearance of the aggregates coming together. Since the attachment to Dharma arises, afflictions arise accordingly. Creating all kinds of karma, enduring many bitter fruits. Because of this constraint, one cannot generate powers. Since one cannot obtain skillful means because of this attachment, it is the absence of wisdom and skillful means.
便障。今為破此無方便障。令其折觀五蘊摶相故。說世界所有微塵 蘊假合。如界假塵塵界既空。蘊相寧有。故舉塵界以況內身。破彼五蘊摶取相也。既依經故能離煩惱。故前頌云彼因習煩惱。經能離障福為勝故。故諸菩薩。應依此經發巧便惠觀破五蘊摶取之相而發神通。然世界言惠內及外。內謂眾生五蘊身相。外謂山河器世界相。經言世界所有微塵有其二意。一喻顯施福能生多染如界起塵。二為觀破眾生內蘊和合身相。既有二意而說此文。是故論者各明一義。天親就喻以顯經名。彼論因習煩惱。無著約法而起行名離無巧便障。文中分三。初問次答后告。此初也。色身世界所有微塵施如世界所生染塵。此二界塵寧為多不。
經。須菩提言甚多世尊 贊曰。此答也。折觀身界以為微塵施如世界所生染塵。此二界塵皆甚多也。
經。須菩提至是名微塵 贊曰。下告有二。初告令觀色身非實。后告觀名身。亦復此初也。然其內蘊總有二類。一者是色。即初色蘊。以有形質可表示故。二者是名。即餘四蘊以皆是心法不可表示故。此名及色似為一摶和合身相愚夫不了執為實有。一合相故。二執便生。今欲破彼摶執故。顯色及名皆不可得。是故此初破色身也。然破色身有二方便。一分折方便。即折粗色以為細塵。二不
【現代漢語翻譯】 現代漢語譯本： 『便障』（妨礙修行的障礙）。現在爲了破除這種『無方便障』（缺乏善巧方便的障礙），使他們能夠分析觀察『五蘊』（色、受、想、行、識五種構成要素）的聚合之相，所以說世界上的所有微塵，都是『蘊』（構成要素）的假合。如同『界』（空間）是假借『塵』（微塵）而有，塵和界既然都是空性的，『蘊』的相狀又怎麼會存在呢？所以用微塵和界來比喻內在的身體，是爲了破除他們對『五蘊』的執取之相。既然依據經典，就能遠離煩惱，所以前面的偈頌說，『彼因習煩惱』（煩惱的根源在於習氣），經典能夠去除障礙，福德最為殊勝。因此，各位菩薩，應該依據這部經典，運用巧妙的智慧來觀察，破除對『五蘊』的執取之相，從而發起神通。然而，『世界』這個詞，涵蓋了內在和外在。內在指的是眾生的『五蘊』之身相，外在指的是山河器物的世界之相。經典說『世界所有微塵』，有兩種含義：一是比喻顯示佈施的福德能夠產生眾多的染污，就像『界』產生『塵』一樣；二是用來觀察和破除眾生內在『蘊』的和合之身相。既然有兩種含義，所以才說了這段文字。因此，論者各自闡明一種含義。天親菩薩側重於比喻，來彰顯經名；無著菩薩則側重於法，從而發起修行之名——『離無巧便障』（遠離缺乏善巧方便的障礙）。文中分為三個部分：首先是提問，其次是回答，最後是告誡。這是第一個部分。色身如同世界上的所有微塵，佈施如同世界所產生的染塵，這兩種『界』和『塵』，難道不是很多嗎？ 經：須菩提說：『非常多，世尊』。 贊曰：這是回答。分析觀察身體和界，化為微塵，佈施如同世界所產生的染塵，這兩種『界』和『塵』都非常多。 經：須菩提……是名微塵。 贊曰：下面是告誡，分為兩個部分。首先是告誡要觀察色身並非真實，然後是告誡要觀察名身。這是第一個部分。然而，內在的『蘊』總共有兩類：一類是『色』，也就是最初的『色蘊』，因為它有形狀和實質，可以被表示；另一類是『名』，也就是其餘的四蘊（受、想、行、識），因為它們都是心法，無法被表示。這個『名』和『色』，似乎是一個聚合的和合之身相，愚昧的人不明白，執著地認為它是真實存在的。因為執著於一個和合之相，所以執著就產生了。現在想要破除這種執著，所以顯示『色』和『名』都是不可得的。因此，這裡首先破除色身。然而，破除色身有兩種方便：一是分解的方便，即將粗糙的色分解為細微的塵；二是...
【English Translation】 English version: 『Ben Zhang』 (Obstacles to practice). Now, in order to break this 『lack of skillful means obstacle』, and enable them to analyze and observe the aggregated appearance of the 『Five Skandhas』 (form, feeling, perception, mental formations, consciousness), it is said that all the dust in the world are the false aggregation of 『Skandhas』 (constituent elements). Just as 『Space』 (realm) is borrowed from 『Dust』 (microscopic particles), since both dust and space are empty in nature, how can the appearance of 『Skandhas』 exist? Therefore, using dust and space as a metaphor for the inner body is to break their attachment to the appearance of the 『Five Skandhas』. Since relying on the Sutra can lead to freedom from afflictions, the previous verse said, 『The root of afflictions lies in habits』, the Sutra can remove obstacles, and blessings are the most supreme. Therefore, all Bodhisattvas should rely on this Sutra, use skillful wisdom to observe, break the attachment to the aggregated appearance of the 『Five Skandhas』, and thereby generate supernatural powers. However, the word 『world』 encompasses both inner and outer. Inner refers to the sentient beings' body appearance of the 『Five Skandhas』, and outer refers to the world appearance of mountains, rivers, and utensils. The Sutra says 『all the dust in the world』 has two meanings: one is to show that the merit of giving can generate many defilements, just as 『space』 generates 『dust』; the other is to observe and break the combined body appearance of sentient beings' inner 『Skandhas』. Since there are two meanings, this passage is said. Therefore, commentators each explain one meaning. Tiānqīn (Vasubandhu) focuses on the metaphor to highlight the name of the Sutra; Wúzhuó (Asanga) focuses on the Dharma to initiate the name of practice - 『removing the obstacle of lacking skillful means』. The text is divided into three parts: first a question, then an answer, and finally an admonition. This is the first part. The physical body is like all the dust in the world, and giving is like the defiled dust produced by the world. Are these two 『space』 and 『dust』 not numerous? Sutra: Subhuti said: 『Very many, World Honored One.』 Commentary: This is the answer. Analyzing and observing the body and space, transforming them into microscopic dust, giving is like the defiled dust produced by the world. Both of these 『space』 and 『dust』 are very numerous. Sutra: Subhuti... is called microscopic dust. Commentary: Below is the admonition, divided into two parts. First, the admonition is to observe that the physical body is not real, and then the admonition is to observe the name-body. This is the first part. However, there are two categories of inner 『Skandhas』 in total: one is 『Form』, which is the initial 『Form Skandha』, because it has shape and substance and can be expressed; the other is 『Name』, which is the remaining four Skandhas (feeling, perception, mental formations, consciousness), because they are all mental Dharmas and cannot be expressed. This 『Name』 and 『Form』 seem to be an aggregated and combined body appearance, which ignorant people do not understand and stubbornly believe to be real. Because of attachment to a single combined appearance, attachment arises. Now, wanting to break this attachment, it is shown that both 『Form』 and 『Name』 are unattainable. Therefore, here the physical body is first broken. However, there are two skillful means to break the physical body: one is the skillful means of decomposition, that is, decomposing the coarse form into fine dust; the other is...
念方便即說微塵亦不可得。前言三千世界所有微塵者。即是第一分折方便明此身。此界用多微塵成虛假不實令悟我空也。此文所言微塵即非微塵等者。是其第二不念方便令觀微塵。於心內外皆非實有念悟法空也。佛令折觀彼粗色故。假說微塵眾。但是觀者心量所現即非實有心。外微塵但是假名微塵眾矣。能成微塵既不可得故。所成身為非實有。即是破其色身相也。故瑜伽說佛說微塵有五勝利應撿敘之。
經。如來所說至是名世界 贊曰。此後告令觀名身亦假也。言名身者。即餘四蘊受想行識非可表示。皆但名顯故總云名。經言世界即此名身。雖世界言通色非色。今此但取名身四蘊以彼色蘊前已破故。然此名身皆非實有。四緣假合三相遷流。過現未來皆不可得。故知無實四蘊名身。今佛所說眾生界者。為破眾生虛妄執故。隨世流佈而說世界即非實有名身世界。但是假名名身世界。此即以其不念方便破彼名身為非實有。前三色身可分折故具二方便。今此名身不可分折故唯不念。既以依經修二方便破彼五蘊和合摶取發巧便智。契證二空起勝神通化導群。而正是修行離障之法故。名色及眾生身摶取中觀破相應行住處故。亦說經能離煩惱非如施福能生煩惱。如彼世界能起微塵。亦以界塵喻施因果。又界起塵不生煩惱塵。但
【現代漢語翻譯】 現代漢語譯本 念方便，即是說即使是微塵也是不可得的。前面所說的三千世界所有微塵，就是第一分折方便，用來說明這個身體。這個世界用眾多的微塵構成，是虛假的、不真實的，讓人領悟到『我』是空的。這段文字所說的『微塵即非微塵』等等，是第二種不念方便，讓人觀察微塵，在內心和外部都不是真實存在的，從而領悟到法是空的。佛讓人們通過分折來觀察那些粗糙的色法，所以假借說有很多微塵。但這只是觀察者的心量所顯現的，並不是真實存在的心。外在的微塵也只是假名而已。既然能構成微塵的東西都不可得，那麼所構成的身體也就不是真實存在的，這就是破除色身的相。所以《瑜伽師地論》中說，佛說微塵有五種殊勝的利益，應該去查閱。
經：如來所說，乃至是名世界。 贊曰：這之後告訴人們觀察名身也是虛假的。所說的名身，就是其餘的四蘊：受、想、行、識，是不可表示的，都只是名稱的顯現，所以總稱為『名』。經文所說的『世界』，就是這個名身。雖然『世界』這個詞可以指色法和非色法，但這裡只取名身的四蘊，因為色蘊在前面已經被破除了。然而，這個名身都不是真實存在的，是四種因緣假合而成，具有生、住、異三種變化，過去、現在、未來都不可得。所以要知道，沒有真實的四蘊名身。現在佛所說的眾生界，是爲了破除眾生虛妄的執著，隨著世俗的流佈而說世界，並不是真實存在的名身世界，只是假名的名身世界。這就是用不念方便來破除名身不是真實存在的。前面的色身可以分折，所以具備兩種方便。現在的名身不可分折，所以只有不念。既然已經依靠經文，修習兩種方便，破除了五蘊和合的執取，從而生髮巧妙的智慧，契合證悟二空，生起殊勝的神通，化導眾生。而這正是修行的遠離障礙的方法，所以名色以及眾生身，在執取中觀察破除相應的行住之處。也說明經文能夠遠離煩惱，不像佈施福報那樣會產生煩惱，就像那個世界能夠產生微塵一樣。也用界和塵來比喻佈施的因果。而且界產生塵，不會產生煩惱塵，只是...
【English Translation】 English version By the expedient of 'nian' (thought), it is said that even a mote of dust is unattainable. The previously mentioned 'all the motes of dust in the three thousand worlds' refers to the first expedient of analysis, clarifying this body. This world is formed from numerous motes of dust, which are false and unreal, leading to the realization that 'I' is empty. The phrase 'motes of dust are not motes of dust' and so on, refers to the second expedient of 'no-nian' (no-thought), guiding the observation of motes of dust, which are not truly existent either internally or externally, thereby realizing that 'dharma' is empty. The Buddha instructs people to observe those coarse forms through analysis, hence the provisional statement of numerous motes of dust. However, this is merely a manifestation of the observer's mind, not a truly existent mind. External motes of dust are also just provisional names. Since that which can form motes of dust is unattainable, the body formed is not truly existent, which is the breaking of the form-body's appearance. Therefore, the Yogacarabhumi-sastra states that the Buddha's teaching on motes of dust has five excellent benefits, which should be examined.
Sutra: 'As the Tathagata said, up to this point is called the world.' Commentary: After this, it is told to observe that the 'name-body' is also false. The 'name-body' refers to the remaining four skandhas: sensation, perception, volition, and consciousness, which cannot be indicated but are merely manifestations of names, hence collectively called 'name'. The 'world' mentioned in the sutra is this 'name-body'. Although the term 'world' can refer to both form and non-form, here it only refers to the four skandhas of the name-body, because the form skandha has already been broken down previously. However, this 'name-body' is not truly existent; it is a false aggregation of four conditions, subject to the three marks of arising, abiding, and ceasing, and is unattainable in the past, present, and future. Therefore, know that there is no real four-skandha name-body. Now, the Buddha's teaching on the realm of beings is to break the false attachments of beings. Following the common usage, the world is spoken of, but it is not a truly existent name-body world, only a provisional name-body world. This is using the expedient of 'no-nian' to break the name-body as not truly existent. The previous form-body can be analyzed, so it possesses two expedients. The current name-body cannot be analyzed, so it only has 'no-nian'. Since one has relied on the sutras, practiced the two expedients, and broken the clinging to the aggregation of the five skandhas, thereby generating skillful wisdom, aligning with the realization of the two emptinesses, and arising with excellent supernatural powers to transform and guide beings. And this is precisely the method of practice to be free from obstacles, so the name-form and the body of beings, in the clinging, observe and break the corresponding places of conduct. It is also said that the sutras can be free from afflictions, unlike the merit of giving, which can generate afflictions, just as that world can generate motes of dust. The realm and dust are also used to illustrate the cause and effect of giving. Moreover, the realm generates dust, but does not generate affliction-dust, but...
坌色不污法身施福因果尚劣界塵。何況得比。持經功能勝福。有斯別義言即非等。以此釋經義可知也。
經。須菩提至見如來不 贊曰。次下第七離福資糧不具障。即第十一供養給侍如來住處。財校量中當其第四降伏染福。修真供養福資糧行諸菩薩等為趣菩提。信行地中修二資糧。鳥翼車輪闕一不可。若欲成就福德資糧無過供養給侍于佛。以福田中為最勝故。若行供養應觀法身。是無限礙真實體故。故行給侍成福資糧。前雖令離蘊識影中無巧便障發起神通。而猶未離法執。貪著取色分齋供養如來故。不能具廣大福德。即是不具福資糧障。今佛欲令觀於法身而行給事侍破其執障故。說如來非以相見。既因經故成福資糧。當感法身無相真體故。持經福勝佈施福。顯斯二意說此一文。是故兩論各以有約一義。無著約其離障名離不具福資糧障。天親就其校量名為持經得凈勝報。文分為四問答徴釋。此初也。法身無相真體故。問善現可以色身三十二相觀為如來真法身不。
經。不也世尊 贊曰。此答也。不以色身三十二相觀為如來真法身也。
經。何以故 贊曰。此徴也。不以色相見如來者何以故耶。
經。如來所說至三十二相 贊曰。此釋也。如來說彼三十二相即是非真化身假相。以佛真體即是法身
【現代漢語翻譯】 現代漢語譯本：
即使是像坌色（暫無解釋）那樣不染污法身，以佈施來修福的因果，也仍然比不上微塵。更何況能與法身相比呢？受持經書的功能勝過佈施所帶來的福報，這其中有特別的意義，所以說兩者不能等同。用這個道理來解釋經文的含義，就可以明白了。
經文：須菩提問，是否可以通過（佛的）色身來見到如來？
贊曰：接下來第七個是遠離福德資糧不具足的障礙，也就是第十一供養給侍如來住處。在財物校量中，相當於第四個降伏染福。通過修行真實的供養來積累福德資糧，是諸位菩薩等爲了趨向菩提所要做的。在信行地中，要修習福德和智慧兩種資糧，就像鳥的翅膀和車的輪子，缺一不可。如果想要成就福德資糧，沒有比供養和侍奉佛陀更好的方法了，因為佛是最好的福田。如果進行供養，應當觀想佛的法身，因為法身是無限無礙的真實本體。所以，通過侍奉可以成就福德資糧。前面雖然讓修行者遠離蘊、識的陰影，避免因為沒有方便法門而障礙神通的生起，但仍然沒有脫離對法的執著，貪戀于用取色的方式來分齋供養如來，因此不能具備廣大的福德，這就是不具備福德資糧的障礙。現在佛陀想要讓修行者觀想佛的法身，並通過侍奉來破除這種執著障礙，所以說如來不能通過相貌來見。既然因為經書的緣故可以成就福德資糧，那麼就應當感悟法身無相的真體。受持經書的福報勝過佈施的福報，爲了彰顯這兩種意義，所以說了這一段經文。因此，兩部論典各自從不同的角度來解釋，無著菩薩從遠離障礙的角度，稱之為遠離不具足福德資糧的障礙。天親菩薩從校量的角度，稱之為受持經書可以獲得清凈殊勝的果報。這段經文可以分為四個部分：問、答、征、釋。這是第一個部分。因為法身是無相的真體，所以須菩提問，是否可以通過色身三十二相來觀見如來的真法身？
經文：須菩提回答，不能，世尊。
贊曰：這是回答。不能通過色身三十二相來觀見如來的真法身。
經文：為什麼呢？
贊曰：這是提問。為什麼不能通過色相來見如來呢？
經文：如來所說的三十二相，即是非相，是假相。
贊曰：這是解釋。如來說的那個三十二相，不是真實的，是化身所顯現的假相，因為佛的真體就是法身。
【English Translation】 English version:
Even 'Bunse' (no explanation available), which is undefiled by the Dharmakaya (法身, Dharma body) and whose karmic results from giving alms are inferior to even a mote of dust, how much less can it be compared to the Dharmakaya? The merit of upholding the scriptures surpasses the merit of giving alms. There is a special meaning in this, so it is said that the two cannot be equated. Understanding the meaning of the scriptures can be understood through this principle.
Sutra: Subhuti asked, 'Can the Tathagata (如來, Thus Come One) be seen through the physical body?'
Commentary: The seventh point below is to be free from the obstacle of lacking the accumulation of merit, which is the eleventh, offering service to the place where the Tathagata resides. In the comparison of wealth, it is equivalent to the fourth, subduing defiled merit. Cultivating true offerings to accumulate merit is what all Bodhisattvas (菩薩) must do to move towards Bodhi (菩提, enlightenment). In the stage of faith and practice, one must cultivate both merit and wisdom, like the wings of a bird and the wheels of a cart, one cannot be missing. If one wants to achieve the accumulation of merit, there is no better way than to offer service to the Buddha (佛), because the Buddha is the most supreme field of merit. If one makes offerings, one should contemplate the Dharmakaya of the Buddha, because the Dharmakaya is an unlimited and unobstructed true essence. Therefore, serving can achieve the accumulation of merit. Although the practitioner was previously told to stay away from the shadows of the aggregates and consciousness to avoid hindering the arising of supernatural powers due to the lack of expedient methods, they still have not detached from the attachment to the Dharma, being greedy for using the method of taking form to offer alms to the Tathagata, and therefore cannot possess great merit. This is the obstacle of not having enough merit. Now the Buddha wants the practitioner to contemplate the Dharmakaya of the Buddha and break through this attachment obstacle through service, so it is said that the Tathagata cannot be seen through physical characteristics. Since the accumulation of merit can be achieved through the scriptures, one should realize the formless true essence of the Dharmakaya. The merit of upholding the scriptures surpasses the merit of giving alms. To highlight these two meanings, this passage of scripture is spoken. Therefore, the two treatises each explain from different perspectives. Asanga (無著) calls it being free from the obstacle of lacking the accumulation of merit from the perspective of being free from obstacles. Vasubandhu (天親) calls it obtaining pure and superior rewards from upholding the scriptures from the perspective of comparison. This passage of scripture can be divided into four parts: question, answer, inquiry, and explanation. This is the first part. Because the Dharmakaya is a formless true essence, Subhuti asked, 'Can the true Dharmakaya of the Tathagata be seen through the thirty-two physical characteristics?'
Sutra: Subhuti answered, 'No, World Honored One (世尊).'
Commentary: This is the answer. The true Dharmakaya of the Tathagata cannot be seen through the thirty-two physical characteristics.
Sutra: 'Why?'
Commentary: This is the inquiry. Why can't the Tathagata be seen through physical characteristics?
Sutra: 'The thirty-two characteristics spoken of by the Tathagata are not true characteristics, they are false characteristics.'
Commentary: This is the explanation. The thirty-two characteristics spoken of by the Tathagata are not real, they are false characteristics manifested by the incarnation, because the true essence of the Buddha is the Dharmakaya.
。法身乃是無相故相故三十二即是非相。是名應化假身相也。然相好果別福因招真佛法身持經福感。既以約果而談法身真佛色相非真。即知約因而說持經之福勝相因福。其佈施福感有漏報。尚不如彼色相福因。何況得此持經功德。故論頌云。此降伏染福。是故菩薩應當受持成福資糧感法身果。
經。須菩提至其福甚多 贊曰。次下第八為離懈怠利養等樂味障。即第十二遠離利養疲乏熱惱。于精進若退若不發住處。于彼第八斷疑分中。內財校量顯經福勝。令其依經發起精進。前為令其福資糧故。依經修學供養如來修福因時。應須舍離懈怠利養。而常修行持說等行。答修行時愛味利養。身有疲乏心有熱惱故。生懈怠不發精進。即便不能行勝持說不得近。供養如來資糧不具菩提難滿。今為對持此諸過障令勤依經修勝福行故。舉內財而為校量。既由經故能離此障。是故兩論各明一義。無著約所除之障名離懈怠利養。天親就能除勝教名內財校量。文分有五。一對捨身福破著身懈怠。二破聞福已生如義相執。三令小菩薩生慚愧策勤。四破二乘人驚怖不精進。五令生不放逸。第二慚愧處。初中又二。初如來校量。后善現悲對。此初也。此中意云。捨身命雖復勝前施。實功德不及持經四句偈福。以現捨身苦身心故。何況更求當苦
【現代漢語翻譯】 現代漢語譯本：法身（Dharmakaya，佛的法性之身）本無具體形象，所以佛的三十二相（Thirty-two Marks of Excellence）實際上並非真實的相。這被稱為應化之身（Nirmanakaya，佛的化身）的假象。然而，相好是果報，由福德之因感召而來，而真正的佛法身（Dharmakaya）是通過受持佛經的福德感得。既然是從果報的角度談論，法身真佛的色相併非真實，那麼就可以知道，從因地的角度來說，受持佛經的福德勝過由相好而來的福德。佈施的福德感得的是有漏的果報，尚且不如色相的福德之因，更何況是獲得受持佛經的功德呢？所以，《瑜伽師地論》的偈頌說：『這能降伏染污的福德，因此菩薩應當受持，成就福德資糧，感得法身之果。』
經文：須菩提，至其福甚多。
贊曰：接下來第八部分是爲了遠離懈怠、利養等樂味之障礙，也就是第十二部分所說的遠離利養、疲乏、熱惱。對於精進，如果退轉或者不發起，或者安住于懈怠之處，那麼在第八斷疑分中，通過比較內財（指佛法）來顯示佛經的福德殊勝，從而使其依靠佛經發起精進。前面是爲了使其積累福德資糧，所以依靠佛經修學，供養如來，在修福因時，應當舍離懈怠和利養，而常常修行持經、說法等行為。回答說，修行時如果貪愛利養，身體就會疲乏，內心就會有熱惱，因此產生懈怠，不發起精進，就不能進行殊勝的持經說法，不能親近供養如來，資糧不具足，菩提難以圓滿。現在爲了對治這些過失和障礙，使其勤奮地依靠佛經修習殊勝的福德之行，所以舉出內財來進行比較。既然因為佛經的緣故能夠遠離這些障礙，所以無著（Asanga）和天親（Vasubandhu）的論典各自闡明一個含義。無著從所要去除的障礙的角度，稱之為『遠離懈怠利養』，天親從能夠去除障礙的殊勝教法的角度，稱之為『內財校量』。文義分為五個方面：一是通過捨身福破除對身體的執著和懈怠；二是破除聽聞佛法后產生的對如義之相的執著；三是令小菩薩生起慚愧心，策勵精進；四是破除二乘人（聲聞乘和緣覺乘）的驚怖和不精進；五是令眾生不放逸。第二是慚愧之處。最初的部分又分為兩個方面：一是如來的校量，二是善現（Subhuti，須菩提的另一個名字）的悲憫之對。這是最初的部分。其中的意思是說，捨棄身命雖然勝過之前的佈施，但實際上功德不如受持佛經四句偈的福德。因為捨棄身命會使身心受苦，何況是更進一步追求苦行呢？
【English Translation】 English version: The Dharmakaya (the body of the Buddha's Dharma nature) is essentially without form, so the Thirty-two Marks of Excellence of the Buddha are not actually real marks. This is called the illusion of the Nirmanakaya (the emanation body of the Buddha). However, the excellent marks are the result, brought about by the cause of merit, while the true Dharmakaya is attained through the merit of upholding the scriptures. Since we are talking about it from the perspective of the result, the physical appearance of the true Buddha of the Dharmakaya is not real, then we can know that, from the perspective of the cause, the merit of upholding the scriptures surpasses the merit derived from the excellent marks. The merit of giving alms results in conditioned rewards, which are not even as good as the cause of merit from physical appearances, let alone obtaining the merit of upholding the scriptures? Therefore, the verse in the Yogacarabhumi-sastra says: 'This subdues the defiled merit, therefore, the Bodhisattva should uphold it, accomplish the accumulation of merit, and attain the fruit of the Dharmakaya.'
Sutra: Subhuti, to that merit is very great.
Commentary: The eighth part below is to remove the obstacles of laziness, the taste of enjoyment from profit and offerings, which is the twelfth part that speaks of being far from profit and offerings, fatigue, and vexation. Regarding diligence, if one retreats or does not initiate it, or dwells in a place of laziness, then in the eighth section of resolving doubts, by comparing inner wealth (referring to the Dharma), the superiority of the merit of the scriptures is revealed, thereby causing one to rely on the scriptures to initiate diligence. The previous was to accumulate merit, so relying on the scriptures to study and offer to the Tathagata, when cultivating the cause of merit, one should abandon laziness and profit and offerings, and constantly practice upholding the scriptures, teaching, and other practices. The answer is that if one loves the taste of profit and offerings during practice, the body will be fatigued, and the mind will be vexed, thus generating laziness and not initiating diligence, then one cannot perform the excellent practice of upholding and teaching the scriptures, cannot be close to offering to the Tathagata, the accumulation of merit is incomplete, and Bodhi is difficult to fulfill. Now, in order to counteract these faults and obstacles, to make one diligently rely on the scriptures to cultivate excellent meritorious practices, inner wealth is brought forth for comparison. Since one can be far from these obstacles because of the scriptures, the treatises of Asanga and Vasubandhu each explain one meaning. Asanga, from the perspective of the obstacles to be removed, calls it 'being far from laziness and profit and offerings,' and Vasubandhu, from the perspective of the excellent teachings that can remove obstacles, calls it 'comparing inner wealth.' The meaning is divided into five aspects: first, through the merit of giving up the body, breaking the attachment to the body and laziness; second, breaking the attachment to the appearance of the meaning of the Dharma that arises after hearing the Dharma; third, causing small Bodhisattvas to generate shame and encourage diligence; fourth, breaking the fear and lack of diligence of the Two Vehicles (Sravakayana and Pratyekabuddhayana); fifth, causing beings to be non-negligent. The second is the place of shame. The initial part is divided into two aspects: first, the Tathagata's comparison, and second, Subhuti's compassionate response. This is the initial part. The meaning of this is that although giving up one's life is superior to the previous giving, in reality, the merit is not as good as the merit of upholding a four-line verse of the scriptures. Because giving up one's life causes suffering to the body and mind, let alone further pursuing ascetic practices?
法果而行舍施因果俱苦而得比于。持經勝福。以此經有七種勝能持說經時因果俱樂。是故勝彼捨身功德。故天親論頌此義云。
苦身勝於彼 希有及上義 彼智岸難量 亦不同余法 堅實解深義 勝餘修多羅 大因及清凈 福中勝福德
初一句釋此經文明經福勝。次六句釋下經文。舉七種因釋勝所以。后一句總結福勝。
經。爾時至如是之經 贊曰。此善現悲對也。聞舍多身不如經福。領解此經為菩提因。深妙理趣法喜之極感激生悲。謂我昔得見道真智契證無為。雖名惠眼未曾聞是希有之法。即義中法門希有。準餘本經。此下更有何以故佛說般若波羅蜜即非般若波羅蜜。即七義中法門。第一頌中上義智岸難量。釋此文也。何以故者。徴不聞之所以。佛說已下釋不聞之所以。此智岸有二種義故。雖惠眼而未聞也。一是智岸勝上義故。故云佛說般若波羅蜜。二以智岸難測量故。故云即非般若波羅蜜。由斯二義特異余經故。總說為法門第一。
經。世尊至希有功德 贊曰。次破聞福已生如義想執。于中有二。初總標勝能。后拂彼情想。此初也。為欲破彼懈怠利養令發精進故。說持經勝捨身福。不應如言執實功德。若能依此實相之經生實相智而發精勤。當知是人為第一希有也。
【現代漢語翻譯】 現代漢語譯本：法果如果按照（舍施）的因果關係來行事，那麼因和果都會是痛苦的，而（持經的功德）可以比得上（舍施）。持誦此經有殊勝的福報，因為這部經有七種殊勝的能力，持誦和宣說此經的時候，因和果都是快樂的，因此勝過捨身（佈施）的功德。所以天親菩薩的《論》用偈頌來闡述這個意義，說： 『苦身勝於彼，希有及上義，彼智岸難量，亦不同余法，堅實解深義，勝餘修多羅，大因及清凈，福中勝福德。』 第一句解釋此經的經文明示經的福報殊勝。接下來的六句解釋下面的經文，列舉七種原因來解釋殊勝的原因。最後一句總結福報殊勝。 經文：『爾時至如是之經』 贊曰：這是善現（Subhuti，須菩提，佛陀的十大弟子之一，以解空第一著稱）的悲憫之情。聽到捨棄眾多身體不如持經的福報，領悟理解此經是菩提（Bodhi，覺悟）的因。因為深奧微妙的理趣，法喜充滿到了極點，所以感激而生悲。心想我過去得到見道的真智，契合證悟無為的境界，雖然名為慧眼，卻未曾聽聞過如此稀有的法。即義中的法門是稀有的。參照其他版本的經書，此處下面還有『何以故？佛說般若波羅蜜（Prajnaparamita，般若波羅蜜多，意為「智慧的完成」）即非般若波羅蜜』，即七義中的法門。第一頌中的『上義智岸難量』，就是解釋這段經文的。『何以故』是征問不聞的原因。『佛說』以下是解釋不聞的原因。因為這種智慧的邊際有兩種含義，所以即使是慧眼也沒有聽聞過。一是智慧的邊際殊勝高上，所以說『佛說般若波羅蜜』。二是智慧的邊際難以測量，所以說『即非般若波羅蜜』。由於這兩種含義特別不同於其他經典，所以總的來說是法門第一。 經文：『世尊至希有功德』 贊曰：接下來破除聽到福報后產生的如義想執。其中有兩點。首先總的標明殊勝的能力，然後拂去他們的情想。這是第一點。爲了破除他們的懈怠和貪圖利養，讓他們發起精進心，所以說持經勝過捨身（佈施）的福報。不應該按照字面意思執著于真實的功德。如果能夠依據這真實相的經典，生起真實相的智慧，並且發起精勤，應當知道這個人是第一稀有的。
【English Translation】 English version: If Dharma-fruit (法果) acts according to the cause and effect of (giving alms), then both cause and effect will be painful, while (the merit of upholding the Sutra) can be compared to (giving alms). Holding and reciting this Sutra has supreme blessings because this Sutra has seven supreme abilities. When holding, reciting, and expounding this Sutra, both cause and effect are joyful, therefore surpassing the merit of giving up one's body (as an act of charity). Therefore, Vasubandhu's (天親) 'Treatise' uses verses to elucidate this meaning, saying: 'Surpassing that painful body, rare and of supreme meaning, its shore of wisdom is immeasurable, also different from other Dharmas, firm and understanding profound meaning, surpassing other Sutras, great cause and pure, among blessings, supreme merit.' The first sentence explains that the Sutra's text clearly indicates the Sutra's blessings are supreme. The following six sentences explain the subsequent Sutra text, listing seven reasons to explain the cause of supremacy. The last sentence summarizes the supremacy of blessings. Sutra: 'At that time, to such a Sutra' Praise: This is Subhuti's (善現, one of the Buddha's ten great disciples, known for being foremost in understanding emptiness) compassion. Hearing that giving up many bodies is not as good as the blessings of upholding the Sutra, understanding and comprehending this Sutra is the cause of Bodhi (菩提, enlightenment). Because of the profound and subtle principles, the joy of Dharma is extreme, so gratitude arises and produces compassion. Thinking, 'In the past, I obtained the true wisdom of seeing the path, corresponding to the realization of non-action. Although named the eye of wisdom, I have never heard of such a rare Dharma.' That is, the Dharma-door in meaning is rare. Referring to other versions of the Sutra, below this there is also 'Why? The Buddha said Prajnaparamita (般若波羅蜜, Perfection of Wisdom) is not Prajnaparamita,' which is the Dharma-door among the seven meanings. The 'supreme meaning, shore of wisdom immeasurable' in the first verse explains this passage. 'Why?' is questioning the reason for not hearing. 'The Buddha said' below is explaining the reason for not hearing. Because this shore of wisdom has two meanings, even the eye of wisdom has not heard it. One is that the shore of wisdom is supreme and lofty, so it is said 'The Buddha said Prajnaparamita.' The second is that the shore of wisdom is difficult to measure, so it is said 'is not Prajnaparamita.' Because these two meanings are particularly different from other Sutras, it is generally said to be the foremost Dharma-door. Sutra: 'World Honored One, to rare merit' Praise: Next, refuting the attachment to the idea of meaning that arises after hearing the blessings. There are two points in it. First, generally indicate the supreme ability, then brush away their feelings and thoughts. This is the first point. In order to dispel their laziness and greed for profit, and to inspire them to generate diligence, it is said that upholding the Sutra surpasses the blessings of giving up one's body (as an act of charity). One should not adhere to the literal meaning and cling to real merit. If one can rely on this Sutra of true form, generate the wisdom of true form, and generate diligence, one should know that this person is the most rare.
經。世尊至說名實相 贊曰。此拂情想也言實相者無相為相。為令離於虛妄執故。非謂即有此實相也。若離虛妄契乎無相。是故佛說為實相耳。既於此經詮實相理。余經未說。不同余經。即頌七義中亦不同余法。
經。世尊至不足為難 贊曰。次令小菩薩生慚愧策勤。于中有二。初今逢佛說信受不難。后未來信持方是希有。此初也。一類菩薩而懷懈怠令生慚愧而策勤故。故說惡時尚有持說。況佛在好世而不發精勤。將欲激令慚愧發生勉勵之心故。言我今信解受持不足為難。
經。若當來世至第一希有 贊曰。未來信持方是希有。于中有二。初標后釋。此初也。多障難世土劣機微。若但生信心。或深解義理領文在口攝義在心。當知是人第一希有。
經。何以故至壽者相 贊曰。下釋所以。文復分三。初達我空。次悟法空。后順諸佛。然其三文皆有徴釋。此達我空也。何所以故信解受持。是人則為第一希有。以能斷伏人我相故。
經。所以者何至即是非相 贊曰。此悟法空也。無我等者。何所以耶。以能依經悟法空故。由彼我執依法執生法執尚除我見。寧有諸相非相是法空故。
經。何以故至即名諸佛 贊曰。此順諸佛也。何故能離我法見耶。以持經人順諸佛故。佛離妄相。其智堅實能契
【現代漢語翻譯】 現代漢語譯本：經：世尊宣說名為實相的道理。贊曰：這是爲了拂去人們的情感和妄想。所謂『實相』，是指以無相為相。這是爲了讓人們遠離虛妄的執著，並非說真的存在這樣一個實相。如果能遠離虛妄，契合于無相，所以佛才說這是實相。既然這部經詮釋了實相的道理，而其他經典沒有說到，就與其他的經典不同。在總結七個要義時，也與其他法門不同。
經：世尊說信受不難。贊曰：這是爲了讓小菩薩生起慚愧心，策勵自己更加精進。其中分為兩個部分。首先是現在遇到佛說，信受並不難。然後是未來能夠信受和奉持才是稀有。這是第一部分。針對那些心懷懈怠的菩薩，讓他們生起慚愧心，從而策勵自己更加精進。所以說在惡劣的時代尚且有人能夠奉持和宣說，更何況在佛陀住世的良好時代而不發奮精進呢？這是爲了激發他們的慚愧心，從而勉勵他們發奮努力。所以說我現在信解受持，並不算難得。
經：如果當未來世，信受奉持才是第一稀有。贊曰：未來能夠信受和奉持才是稀有。其中分為兩個部分。首先是標示，然後是解釋。這是第一部分。在充滿障礙和艱難的時代，眾生的根基淺薄，智慧微弱。如果有人僅僅是生起信心，或者深刻理解經義，能夠將經文背誦在口，將義理銘記在心，應當知道這個人是第一稀有。
經：為什麼呢，因為能斷除壽者相。贊曰：下面解釋原因。文義又分為三個部分。首先是通達我空，然後是領悟法空，最後是順應諸佛。然而這三個部分都有提問和解釋。這是通達我空。為什麼信解受持經文的人是第一稀有呢？因為他們能夠斷除和降伏人我和眾生我相。
經：所以說，一切相即是非相。贊曰：這是領悟法空。無我等等，是為什麼呢？因為能夠依靠經文領悟法空。由於執著於人我，才會產生法執。法執尚且能夠去除，更何況是我見呢？非相就是法空。
經：為什麼呢，因為能契合諸佛。贊曰：這是順應諸佛。為什麼能夠遠離我法之見呢？因為持經的人順應諸佛的教導。佛陀遠離虛妄之相，其智慧堅固真實，能夠契合真理。
【English Translation】 English version: Sutra: The World Honored One speaks of what is called the Reality Mark (shíxiàng, the true aspect of all existence). Commentary: This is to brush away emotional thoughts and delusions. The so-called 'Reality Mark' refers to taking no-mark as the mark. This is to enable people to stay away from false attachments, not to say that there really exists such a Reality Mark. If one can stay away from falsehood and be in accord with no-mark, therefore the Buddha speaks of it as the Reality Mark. Since this sutra explains the principle of the Reality Mark, which other sutras do not mention, it is different from other sutras. In summarizing the seven meanings, it is also different from other Dharma methods.
Sutra: The World Honored One says that believing and accepting is not difficult. Commentary: This is to make the lesser Bodhisattvas feel ashamed and encourage them to be diligent. It is divided into two parts. First, encountering the Buddha now and believing and accepting is not difficult. Then, being able to believe and uphold in the future is rare. This is the first part. It is aimed at those Bodhisattvas who are lazy, making them feel ashamed and encouraging them to be more diligent. Therefore, it is said that even in evil times there are those who can uphold and speak of it, let alone in the good times when the Buddha is in the world, not to be diligent? This is to stimulate their sense of shame, thereby encouraging them to strive hard. Therefore, it is said that my believing, understanding, accepting, and upholding now is not difficult.
Sutra: If in the future, believing and upholding is the most rare. Commentary: Being able to believe and uphold in the future is rare. It is divided into two parts. First is the indication, then the explanation. This is the first part. In an age full of obstacles and difficulties, the roots of sentient beings are shallow and their wisdom is weak. If someone merely generates faith, or deeply understands the meaning of the sutra, can recite the sutra from the mouth, and remember the meaning in the heart, you should know that this person is the most rare.
Sutra: Why is it, because they can cut off the mark of a life-span (shòuzhě xiàng, the perception of a being as having a limited lifespan)? Commentary: The following explains the reason. The meaning is further divided into three parts. First is to realize the emptiness of self (wǒ kōng), then to realize the emptiness of Dharma (fǎ kōng), and finally to accord with all Buddhas. However, these three parts all have questions and explanations. This is realizing the emptiness of self. Why is it that those who believe, understand, accept, and uphold the sutra are the most rare? Because they can cut off and subdue the appearance of self and the appearance of a being.
Sutra: Therefore, all marks are non-marks. Commentary: This is realizing the emptiness of Dharma. Why is it that there is no self, etc.? Because they can rely on the sutra to realize the emptiness of Dharma. Because of attachment to self, Dharma attachment arises. Even Dharma attachment can be removed, let alone the view of self? Non-mark is the emptiness of Dharma.
Sutra: Why is it, because they accord with all Buddhas? Commentary: This is according with all Buddhas. Why can they stay away from the view of self and Dharma? Because those who uphold the sutra accord with the teachings of all Buddhas. The Buddha is far from false appearances, and his wisdom is firm and real, able to accord with the truth.
深妙。而說此經故。經所詮堅實深妙而受持者。順佛而行發堅妙智。能除二執故。當來世信解受持第一希有。即頌七義中堅實解深妙也。
經。佛告至甚為希有 贊曰。次破二乘人驚怖不精進。如來昔於二乘教中。說有諸法即蘊處等。及說空法即無我等。有為無為皆說為有。今說此經有空發遣。于聽聞時乍聞有法是無。恐謂此經為非正道。如坑谷等非處行故遂生驚懼。又聞空法。亦無其心猶豫不能斷疑故為恐怖。后思惟已驚怖轉深。一向不回總生畏憚。今此經者兼被二乘令其迴心趣無上覺。既由驚等不能策勤故。今破之令發精進。謂真實理遠離二邊。若執有空不契中道。為破執相故說二無。非謂都無有空等法故。二乘等能悟此理不驚怖等為希有也。又復此經顯三無性為破遍計空有執心。非謂撥無依圓二經故。二乘等聞相無自性性故不驚聞。生無自性性故不怖聞。勝義無自性性故不畏。皆為希有也。
經。何以故至波羅蜜 贊曰。次生不放逸第二慚愧處。文中徴釋有何所以不驚怖等。即說此人為希有耶。謂由此經有三勝上故。使聞者不驚怖等為希有也。一勝餘契經故。謂於六度所詮義中。唯詮慧度為導等故。即頌七義中勝餘修多羅。二能為大因故。大謂佛果菩提涅槃。由此所詮無分別慧。以能出生法報佛故
【現代漢語翻譯】 現代漢語譯本：此經文深奧精妙，因此宣說此經的緣故，是因為此經所詮釋的內容堅實而深奧，能夠受持此經的人，是順應佛陀的教導而行，能夠發起堅固而精妙的智慧，能夠去除有和空兩種執著。這樣的人在未來世能夠信解和受持此經，是第一稀有難得的。這對應于讚頌七義中的『堅實』、『解深』和『妙』。
經文：佛告至甚為希有 贊曰：接下來是爲了破除二乘人（聲聞乘和緣覺乘）的驚怖和不精進。如來過去在二乘教法中，說過諸法，即五蘊、十二處等；也說過空法，即無我等。有為法和無為法都說為『有』。現在宣說此經，有空雙遣，在聽聞的時候，乍一聽聞『有』法是『無』，恐怕認為此經不是正道，如同坑谷等不是可行之處一樣，於是產生驚懼。又聽聞『空』法，內心也猶豫不定，不能斷除疑惑，所以感到恐怖。後來經過思惟，驚怖更加深重，一味地不回頭，總產生畏懼。現在這部經，兼顧二乘，使他們回心轉意，趣向無上覺悟。既然由於驚懼等原因不能策勵勤奮，所以現在破除這些，使他們發起精進。所謂真實的道理，是遠離有和空兩種邊見的。如果執著于『有』或『空』，就不契合中道。爲了破除執著于相，所以說『二無』，並非說完全沒有有空等法。二乘等如果能夠領悟這個道理，不驚怖等，就是非常稀有的。而且，這部經顯明三無自性，是爲了破除遍計所執的空有執心，並非是否定依他起和圓成實這二經。所以，二乘等聽聞相無自性性，就不會驚；聽聞生無自性性，就不會怖；聽聞勝義無自性性，就不會畏。這些都是非常稀有的。
經文：何以故至波羅蜜 贊曰：接下來是產生不放逸的第二種慚愧之處。文中提問並解釋，有什麼原因不驚怖等，就說這個人是稀有的呢？是因為這部經有三種殊勝之處，所以使聽聞者不驚怖等，是稀有的。第一，勝過其他的契經，因為在六度（佈施、持戒、忍辱、精進、禪定、般若）所詮釋的意義中，唯獨詮釋慧度（般若）為引導等。這對應于讚頌七義中的『勝餘修多羅』。第二，能夠成為大的因，大是指佛果菩提（覺悟）和涅槃（寂滅）。由此經所詮釋的無分別慧，能夠出生法身佛和報身佛，所以是大的因。
【English Translation】 English version: This sutra is profound and subtle. The reason for expounding this sutra is that its content is solid and profound. Those who uphold this sutra act in accordance with the Buddha's teachings, develop firm and subtle wisdom, and eliminate the two attachments of existence and non-existence (有 and 空). Such individuals who can believe, understand, and uphold this sutra in the future are the most rare and precious. This corresponds to 'solidity', 'profound understanding', and 'subtlety' in the sevenfold praise.
Sutra: The Buddha said, 'Extremely rare.' Commentary: Next, it is to dispel the fear and lack of diligence of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). In the past, in the teachings of the Two Vehicles, the Tathāgata spoke of all dharmas, such as the five skandhas (五蘊), the twelve āyatanas (十二處), etc.; and also spoke of emptiness (空), such as non-self (無我), etc. Both conditioned (有為) and unconditioned (無為) dharmas were spoken of as 'existent' (有). Now, this sutra speaks of the dual negation of existence and emptiness (有空發遣). Upon hearing it for the first time, one might fear that this sutra is not the right path, just as a pit or valley is not a suitable place to travel, thus giving rise to fear. Also, upon hearing about emptiness, one's mind is hesitant and unable to resolve doubts, thus feeling terror. Later, after contemplation, the fear deepens, and one stubbornly refuses to turn back, generally feeling dread. This sutra now accommodates the Two Vehicles, causing them to turn their minds and aspire to unsurpassed enlightenment. Since they cannot be diligent due to fear, etc., these are now dispelled to encourage them to develop diligence. The true principle is to be apart from the two extremes of existence and emptiness. If one clings to existence or emptiness, one does not accord with the Middle Way. To break the attachment to characteristics, 'two negations' (二無) are spoken of, not meaning that there are no such dharmas as existence and emptiness at all. It is rare if the Two Vehicles can understand this principle and not be afraid, etc. Furthermore, this sutra reveals the three natures of non-self-existence (三無自性) to break the mind that clings to the imagined nature (遍計所執) of existence and emptiness, not to deny the dependent nature (依他起) and the perfected nature (圓成實). Therefore, the Two Vehicles will not be alarmed upon hearing about the characteristic of non-self-existence (相無自性性), will not be terrified upon hearing about the birth of non-self-existence (生無自性性), and will not be afraid upon hearing about the ultimate non-self-existence (勝義無自性性). All of these are very rare.
Sutra: 'Why is it so?' to 'Pāramitā (波羅蜜)' Commentary: Next is the second place of shame and remorse that gives rise to non-negligence. The text asks and explains, 'What is the reason for not being alarmed, etc.?' It says that this person is rare because this sutra has three superior qualities, so that listeners are not alarmed, etc., which is rare. First, it surpasses other sutras because, among the meanings explained by the six perfections (佈施, 持戒, 忍辱, 精進, 禪定, 般若), it uniquely explains wisdom (般若) as the guide, etc. This corresponds to 'surpassing other sutras' in the sevenfold praise. Second, it can be a great cause. 'Great' refers to the Buddha-fruit (佛果), Bodhi (菩提, enlightenment), and Nirvāṇa (涅槃, cessation). The non-discriminating wisdom (無分別慧) explained by this sutra can give birth to the Dharma-body Buddha (法身佛) and the Reward-body Buddha (報身佛), so it is a great cause.
。即七義中大因義也。依斯二義故。經說言如來說第一波羅蜜等。能詮所詮皆殊勝故。言即非者破取相心。三諸佛同說故。即餘本言彼無量諸佛亦說第一波羅蜜。即七義中清凈義也。由佛同證此清凈理。如其同證亦同說故。此經即有如是勝上二乘。今能不驚怖等而為信持。汝等菩薩云何放逸不勤修也。前第二文已勸味著利養懈怠諸菩薩等生慚愧已。今此復令不起精進放逸菩薩生於慚愧名第二處。既說此經有七種因勝捨身福。是故菩薩應當舍離懈怠利養。而常精勤修勝因經。
經。須菩提至忍辱波羅蜜 贊曰。次下第九離不忍苦障。即第十三忍苦住處。斷其第八經成苦果等斷三種疑心。依經修行忍辱之行。前供養處。令依此經而行供養成福資糧。離懈怠處。令起精進。舉經勝益。而為勸勉勸勵。雖成須能忍苦。若修行時不能忍苦。即有退轉便成障礙。忍有三種。能除三苦。一諦察法忍。於二空理審觀察故。不見生死流轉苦相。能發大心求無上果。二安受苦忍。由能安受寒熱等故。不見疲乏老病等等苦。能發精勤克成上果。三耐怨害忍。由能忍耐他怨害故。不捨慈悲無苦惱相。能廣攝化速成大果。即由初忍能起后二。由察空理無怨等故。若心起於我法等相見有苦想。不起此者便樂流轉。或樂住寂不發大心。不耐疲乏
【現代漢語翻譯】 現代漢語譯本。這就是七義中的大因義。依據這兩種意義，經書上說如來說第一波羅蜜等，能詮釋的（能表達的）和所詮釋的（所表達的）都殊勝。說『即非』是爲了破除執取表象的心。三，諸佛共同宣說。也就是其他版本說的，無量諸佛也宣說第一波羅蜜。這是七義中的清凈義。由於諸佛共同證悟這個清凈的道理，如同他們共同證悟也共同宣說一樣。這部經有如此殊勝之處，二乘（聲聞乘和緣覺乘）現在能夠不驚慌恐懼而信受奉持。你們這些菩薩為什麼放逸不勤奮修行呢？前面第二段文字已經勸誡那些貪圖利養懈怠的菩薩等生起慚愧心，現在這裡又讓那些不起精進心放逸的菩薩生起慚愧心，這是第二個地方。既然說了這部經有七種殊勝的因，可以捨棄身體的福報，所以菩薩應當舍離懈怠和利養，而常常精勤地修習殊勝的因經。
經：須菩提至忍辱波羅蜜 贊曰：接下來第九個是遠離不忍受痛苦的障礙，也就是第十三個忍受痛苦的住處。斷除第八個經書成就苦果等三種疑心。依據經書修行忍辱的行為。前面的供養處，讓人們依據這部經而行供養，成就福德資糧。遠離懈怠處，讓人發起精進心。舉出經書的殊勝利益，以此來勸勉和鼓勵。即使成就了須陀洹（Srotapanna，入流果），能夠忍受痛苦，如果修行時不能忍受痛苦，就會退轉，變成障礙。忍有三種，能消除三種痛苦。一是諦察法忍，因為對二空（人空和法空）的道理審慎觀察，所以不見生死流轉的痛苦之相，能發起大心求無上果。二是安受苦忍，由於能夠安然承受寒冷炎熱等，所以不見疲憊衰老疾病等等痛苦，能發起精勤心克成上果。三是耐怨害忍，由於能夠忍耐他人的怨恨和傷害，不捨棄慈悲心，沒有苦惱之相，能廣泛攝受教化，迅速成就大果。也就是由最初的忍能引發後面的兩種忍，因為觀察空性的道理，沒有怨恨等等。如果心中生起我法等相，見到有痛苦的想法，不生起這種忍，就會樂於流轉，或者樂於安住寂靜，不發大心，不能忍受疲憊。
【English Translation】 English version. This is the great cause meaning among the seven meanings. Based on these two meanings, the scriptures say that the Tathagata speaks of the first Paramita (perfection) etc., both the expresser (that which expresses) and the expressed (that which is expressed) are supreme. Saying 'is not' is to break the mind that clings to appearances. Three, all Buddhas speak the same. That is, other versions say that countless Buddhas also speak of the first Paramita. This is the meaning of purity among the seven meanings. Because the Buddhas jointly realize this pure principle, just as they jointly realize and jointly speak. This sutra has such supreme qualities that the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) can now accept and uphold it without fear or trepidation. Why are you Bodhisattvas negligent and not diligently practicing? The second passage above has already exhorted those Bodhisattvas who are greedy for profit and lazy to feel ashamed. Now, this passage causes those Bodhisattvas who do not generate diligence and are negligent to feel ashamed. This is the second place. Since it is said that this sutra has seven kinds of supreme causes that can relinquish the blessings of the body, therefore Bodhisattvas should abandon negligence and profit and constantly diligently cultivate the sutra of supreme causes.
Sutra: Subhuti to the Perfection of Patience. Commentary: Next, the ninth is to be free from the obstacle of not enduring suffering, which is the thirteenth dwelling place of enduring suffering. Cut off the three kinds of doubts, such as the eighth sutra achieving the fruit of suffering. Practice the conduct of patience according to the sutra. The previous place of offering allows people to make offerings according to this sutra, achieving the accumulation of merit and resources. The place of being free from negligence allows people to generate diligence. The supreme benefits of the sutra are cited to encourage and exhort. Even if one achieves Srotapanna (stream-enterer), able to endure suffering, if one cannot endure suffering during practice, one will regress and become an obstacle. There are three kinds of patience that can eliminate three kinds of suffering. First, the patience of discerning the Dharma, because of carefully observing the principles of the two emptinesses (emptiness of self and emptiness of phenomena), one does not see the suffering aspect of the cycle of birth and death, and can generate a great mind to seek the unsurpassed fruit. Second, the patience of accepting suffering, because of being able to peacefully endure cold and heat, etc., one does not see the suffering of fatigue, old age, disease, etc., and can generate diligence to achieve the supreme fruit. Third, the patience of enduring resentment and harm, because of being able to endure the resentment and harm of others, one does not abandon compassion, has no suffering aspect, and can widely gather and transform, quickly achieving the great fruit. That is, the initial patience can lead to the latter two kinds of patience, because of observing the principle of emptiness, there is no resentment, etc. If the mind generates the appearance of self and phenomena, seeing the thought of suffering, not generating this patience, one will be happy to transmigrate, or happy to dwell in stillness, not generating a great mind, and unable to endure fatigue.
不起精進。見怨害苦而生退心。便於佛果而成障礙。而諸菩薩不能依經。離我人相起三忍故。返疑此經能招苦果。若謂捨身苦身心故。因果俱苦故。福劣者依經行行遭寒熱等亦苦身心。云何福勝。由執故不能依經而起忍。由疑故不樂起忍之經。今欲斷彼疑執之心令其依經成忍行故。故說割截無我人等。無著約除執障名離不忍苦障。天親就斷初疑名斷經成苦果故。依無著離不忍中文分為四。一如所能忍即是忍體。二明忍相及生忍處。三如忍差別即種類忍。四明對治不忍因緣。此初也。文中二句。初句令如所證真境而行能忍。謂如所證法無我理起前所說三種忍度。皆依真境而能起故。忍體即是無嗔勤惠。如所證境無嗔等故。故前標云。如所能忍由依真境而行真忍。即是波羅蜜清凈善根體。是故經云忍辱波羅蜜。后句令如所證真境離其忍相。由離相故。即是彼岸德不可量。是最勝義。能離我相及嗔恚相無苦惱相。不但無苦並有慈悲共樂和合。由是等故經言即非忍辱等也。既如所證行離相忍。是故論云如所能忍。既由有此離相忍故。依經苦行而是其善故。天親論頌此義云。
能忍于苦行 以苦行有善 彼福不可量 如是最勝義 離我及恚相 實無于苦惱 共樂有慈悲 如是苦行果
如前彼福不可量等
【現代漢語翻譯】 現代漢語譯本 不起精進，見到怨恨和痛苦就產生退縮之心，這樣對於成就佛果就成了障礙。那些菩薩不能依照經典，因為沒有脫離我相和人相而生起三種忍辱。反而懷疑這部經典會招致苦果。如果說捨身和苦身心，因和果都是痛苦的，福德就少。依照經典修行，遭受寒冷和炎熱等也是苦身心，為什麼說福德殊勝呢？因為執著，所以不能依照經典而生起忍辱。因為懷疑，所以不喜歡生起忍辱的經典。現在想要斷除他們懷疑和執著的心，使他們依照經典成就忍辱的修行，所以說割截也沒有我相和人相等等。無著（Asanga）從去除執著障礙的角度，稱之為脫離不忍的痛苦障礙。天親（Vasubandhu）就斷除最初的懷疑，稱之為斷除經典成為苦果的原因。依據無著的《瑜伽師地論》脫離不忍的部分，可以分為四個方面：一是如所能忍，這就是忍辱的本體；二是說明忍辱的相狀以及生起忍辱之處；三是如忍差別，也就是忍辱的種類；四是說明對治不忍的因緣。這是第一個方面。文中兩句，前一句是使人如所證悟的真境而行能忍。意思是說，如所證悟的法無我之理，生起前面所說的三種忍辱，都是依據真境而能夠生起的。忍辱的本體就是沒有嗔恨、精勤和智慧。如所證悟的境界沒有嗔恨等等。所以前面標明說，如所能忍，由於依據真境而行真忍，就是波羅蜜（pāramitā，到彼岸）清凈的善根本體。所以經中說忍辱波羅蜜。后一句是使人如所證悟的真境脫離忍辱的相狀。由於脫離相狀的緣故，就是彼岸的功德不可衡量，是最殊勝的意義。能夠脫離我相以及嗔恚相，沒有苦惱相。不但沒有痛苦，並且有慈悲，共同快樂和合。由於這些緣故，經中說即非忍辱等等。既然如所證悟而行脫離相狀的忍辱，所以論中說如所能忍。既然由於有這種脫離相狀的忍辱，所以依照經典苦行，而這是善的緣故。天親的論頌解釋這個意義說：
能忍于苦行 以苦行有善 彼福不可量 如是最勝義 離我及恚相 實無于苦惱 共樂有慈悲 如是苦行果
如前彼福不可量等
【English Translation】 English version Without generating diligence, one develops a retreating mind upon seeing resentment and suffering, thus creating an obstacle to achieving Buddhahood. Those Bodhisattvas cannot rely on the scriptures because they do not generate the three kinds of forbearance by detaching from the notions of 'self' and 'others'. Instead, they doubt that this scripture will bring about suffering. If it is said that sacrificing the body and mind, both cause and effect are suffering, then the merit is small. Following the scriptures in practice, enduring cold and heat is also suffering for the body and mind, so why is it said that the merit is superior? Because of attachment, one cannot generate forbearance according to the scriptures. Because of doubt, one does not delight in the scriptures that generate forbearance. Now, wanting to cut off their minds of doubt and attachment, to enable them to rely on the scriptures to achieve the practice of forbearance, it is said that in cutting, there is no notion of 'self' and 'others', etc. Asanga, from the perspective of removing the obstacle of attachment, calls it detachment from the suffering obstacle of non-forbearance. Vasubandhu, focusing on cutting off the initial doubt, calls it cutting off the cause of the scripture becoming a result of suffering. According to Asanga's Yogācārabhūmi-śāstra, the section on detachment from non-forbearance can be divided into four aspects: first, 'as one is able to forbear,' which is the essence of forbearance; second, explaining the characteristics of forbearance and where forbearance arises; third, 'as forbearance differs,' which is the types of forbearance; fourth, explaining the causes and conditions for counteracting non-forbearance. This is the first aspect. In the text, the first sentence is to enable people to practice forbearance according to the true realm they have realized. It means that, as one realizes the principle of the non-self of phenomena, the three kinds of forbearance mentioned earlier arise, all of which can arise based on the true realm. The essence of forbearance is the absence of anger, diligence, and wisdom. As the realm one has realized has no anger, etc. Therefore, it is stated earlier that 'as one is able to forbear,' because one practices true forbearance based on the true realm, which is the essence of the pāramitā (to the other shore) of pure good roots. Therefore, the scripture says kṣānti-pāramitā (perseverance/forbearance pāramitā). The latter sentence is to enable people to detach from the characteristics of forbearance according to the true realm they have realized. Because of detaching from characteristics, it is the immeasurable merit of the other shore, which is the most supreme meaning. It can detach from the notion of 'self' and the characteristic of anger, without the characteristic of suffering. Not only is there no suffering, but there is also compassion, shared joy, and harmony. Because of these reasons, the scripture says 'it is not forbearance,' etc. Since one practices forbearance that detaches from characteristics according to what one has realized, therefore the treatise says 'as one is able to forbear.' Since there is this forbearance that detaches from characteristics, therefore following the scriptures in practicing austerities is good. Vasubandhu's verse explains this meaning:
Able to endure suffering practices, Because suffering practices have goodness, That merit is immeasurable, Thus is the most supreme meaning. Detached from the self and anger, In reality, there is no suffering, Sharing joy with compassion, Such is the fruit of suffering practices.
As before, that merit is immeasurable, etc.
等。皆是此中依經苦行所得苦果故。故雖行忍而有忍度。不同捨身而有苦果。
經。何以故 贊曰。下明忍相及生忍處。于中有二。初徴后釋。此初也。於何處故而生忍相。既令生忍。而復言非何以故也。
經。須菩提至割截身體 贊曰。下釋有二。初明生忍處。后正明忍相。此初也。然生忍處有其三種。謂於他處起怨害忍。于寒熱等起安受忍。於法我等起諦察忍。此中應明三忍生處。下忍相中應明三忍。而能所起唯耐怨者。以文略故舉初顯后。顯于昔時作忍辱仙。被斗諍王割截身體能忍此苦不生嗔心故。但他人所怨害處即耐怨忍所生處也。
經。我于爾時至壽者相 贊曰。下明忍相。于中有二。初順釋后返顯。此初也。由於彼時無我等故。身相既離他相。亦無不見苦惱。而可嗔恚故能起彼耐怨害忍。如瑜伽論菩薩地云。若遇他害應作是思。此我先業應合他害。今若不忍更增苦因。既為苦縛。豈成自愛。作是思已應修五想。一攝受想。二親善想。三唯法想。四有苦想。五無常想。此於他害不生我相。即五相中唯法相也。由修無我唯法相故不報彼怨生初忍也。
經。何以故 贊曰。下返顯中文復分二。初徴后釋。此初也。何所以故知。于彼時無我等相。
經。我于往昔至應生嗔恨 贊曰
【現代漢語翻譯】 現代漢語譯本：等等，這些都是過去依據佛經苦修所獲得的苦果。因此，雖然修行忍辱，卻有忍辱的果報。這與捨身不同，捨身會有痛苦的果報。
經文：'為什麼呢？' 贊曰：下面說明忍辱的相狀以及生起忍辱的地方。其中分為兩部分，首先是提問，然後是解釋。這是提問的部分。在什麼地方才能生起忍辱的相狀呢？既然已經生起忍辱，又問為什麼呢？
經文：'須菩提，乃至割截身體。' 贊曰：下面的解釋分為兩部分，首先說明生起忍辱的地方，然後正式說明忍辱的相狀。這是說明生起忍辱的地方。然而，生起忍辱的地方有三種，即在他人處生起忍耐怨害的忍辱，在寒冷炎熱等處生起安受的忍辱，在法我等處生起諦察的忍辱。這裡應該說明三種忍辱生起的地方，下面的忍辱相狀中應該說明三種忍辱。而能夠生起忍辱的只有忍耐怨害，因為經文簡略，所以舉出最初的忍耐怨害來顯示後面的忍辱。顯示過去世作為忍辱仙人時，被斗諍王割截身體，能夠忍受這種痛苦而不生嗔恨心。所以，他人怨恨加害的地方，就是忍耐怨害的忍辱所生起的地方。
經文：'我在那時，乃至壽者相。' 贊曰：下面說明忍辱的相狀。其中分為兩部分，首先是順著解釋，然後是反過來顯示。這是順著解釋的部分。因為在那個時候沒有我等等的執著，身相已經遠離了他相，也沒有不能看見的苦惱，因此可以不生嗔恚，所以能夠生起忍耐怨害的忍辱。如《瑜伽師地論·菩薩地》所說：'如果遇到他人加害，應該這樣思考：這是我過去所造的業，應該遭受他人的加害。現在如果不忍耐，就會增加痛苦的原因。既然已經被痛苦束縛，怎麼能算是自愛呢？' 這樣思考之後，應該修習五種觀想：一、攝受想，二、親善想，三、唯法想，四、有苦想，五、無常想。這對於他人加害不生起我相，就是五種觀想中的唯法想。由於修習無我唯法想，所以不報復他人的怨恨，生起最初的忍辱。
經文：'為什麼呢？' 贊曰：下面反過來顯示，其中又分為兩部分，首先是提問，然後是解釋。這是提問的部分。憑什麼知道在那個時候沒有我等等的相狀呢？
經文：'我在往昔，乃至應生嗔恨。' 贊曰：
【English Translation】 English version: These are all the bitter fruits obtained from practicing asceticism according to the scriptures. Therefore, although practicing forbearance, there is a reward for forbearance. This is different from sacrificing the body, which has painful consequences.
Sutra: 'Why is that?' Commentary: The following explains the characteristics of forbearance and the place where forbearance arises. It is divided into two parts, first a question and then an explanation. This is the question. Where does the characteristic of forbearance arise? Since forbearance has already arisen, why ask why?
Sutra: 'Subhuti, even to the point of having my body cut apart.' Commentary: The following explanation is divided into two parts, first explaining the place where forbearance arises, and then formally explaining the characteristics of forbearance. This is the explanation of the place where forbearance arises. However, there are three places where forbearance arises, namely, forbearance of enduring harm from others, forbearance of accepting cold and heat, and forbearance of discerning truth in relation to the self and phenomena. Here, the places where the three types of forbearance arise should be explained, and the characteristics of the three types of forbearance should be explained below. And the only one that can give rise to forbearance is enduring harm, because the text is abbreviated, so the initial enduring harm is cited to show the subsequent forbearance. It shows that in the past, when he was the Forbearance Immortal (Kshantivadin) , his body was cut apart by the Contention King (Kali) , and he was able to endure this suffering without generating anger. Therefore, the place where others resent and harm is the place where the forbearance of enduring harm arises.
Sutra: 'At that time, I was without even the appearance of a being (sattva), even the appearance of a life (jiva), even the appearance of a person (pudgala), even the appearance of a being with a life span (ayushman).' Commentary: The following explains the characteristics of forbearance. It is divided into two parts, first a straightforward explanation, and then a reverse manifestation. This is the straightforward explanation. Because at that time there was no attachment to self, etc., the appearance of the body was already separated from the appearance of others, and there was no suffering that could not be seen, therefore one could not generate anger, so one could generate the forbearance of enduring harm. As the Yogacarabhumi-sastra, Bodhisattvabhumi says: 'If one encounters harm from others, one should think like this: This is the karma I created in the past, and I should suffer harm from others. If I do not endure it now, I will increase the cause of suffering. Since I am already bound by suffering, how can I be considered self-loving?' After thinking like this, one should cultivate five contemplations: 1. Contemplation of acceptance, 2. Contemplation of friendliness, 3. Contemplation of only-dharma, 4. Contemplation of suffering, 5. Contemplation of impermanence. This does not give rise to the appearance of self in relation to harm from others, which is the contemplation of only-dharma among the five contemplations. Because of cultivating the contemplation of no-self and only-dharma, one does not retaliate against the resentment of others, and the initial forbearance arises.
Sutra: 'Why is that?' Commentary: The following reverses the manifestation, which is again divided into two parts, first a question and then an explanation. This is the question. How do we know that at that time there was no appearance of self, etc.?
Sutra: 'In the past, for many aeons, before Dipankara Buddha, I received 84,000 Buddhas, and I served them all, without ever being angry or resentful.' Commentary:
。此釋也。嗔由我生。若有我見應生嗔恨。恨依嗔立。懷惡不捨結怨為性。嗔恨既無明無我相故。行忍時無我等相。
經。須菩提至壽者相 贊曰。下明忍差別。即種類忍。言種類忍者。此五百世相續苦忍。是前割截極苦忍類。或五百世生生常行前後相似故名種類忍。非一故名為差別。忍辱仙人者即慈悲仙人也。
經。是故至三菩提心 贊曰。下顯對治不忍因緣。不忍因者。即三苦想。由有苦想便不忍故。三苦想者。一住流轉苦想。二住眾生相違苦想。三住乏受用苦想。由初想故見流轉苦。不忍生死不發大心。便不能起諦察法忍。由次相故見怨害苦不能忍耐。眾生違便不能起耐怨害忍。由后想故見有所乏。不能忍受寒熱等等。便不能起安受苦忍。今為對治此三想故。生諦察等三種勝忍對治三想。即分為三。初治流轉苦因緣中。文復分四。總標別釋重成結勸。此初也。然三苦忍有總有別。總苦謂初流轉苦想。由不諦察二空理故。見生死苦見相違害見乏受用。由此不能發菩提心。常處生死忍流轉苦故。彼論云。未生第一菩提心者有是過等。總忍謂初諦察法忍。由能諦察二空理故。不見生死不見疲乏不見他害。由此乃能發菩提心共證菩提。同出流轉故。彼論云。以無我相而能發心修忍行等。別苦忍者。謂即此余
【現代漢語翻譯】 這是對此的解釋。嗔恨由『我』而生。如果存在『我見』，就容易產生嗔恨。怨恨依附於嗔恨而存在，其特性是懷有惡意而不肯放下，最終結下怨仇。既然嗔恨不存在，那麼也就沒有明顯的『我』的表象，因此在行忍辱時，不會執著于『我』等表象。
經文：須菩提，乃至壽者相——讚語說：下面闡明忍辱的差別，也就是種類忍。所謂種類忍，指的是這五百世相續的苦忍，是之前被割截身體的極度痛苦的忍耐的同類。或者說，這五百世生生世世常常修行，前後相似，所以稱為種類忍。因為它不是單一的，所以稱為差別。忍辱仙人，也就是慈悲仙人。
經文：是故，乃至三菩提心——讚語說：下面闡明對治不忍的因緣。不忍的因緣，就是三種苦的觀念。因為有苦的觀念，所以不能忍耐。這三種苦的觀念是：一、安住于流轉的苦的觀念；二、安住于眾生互相違背的苦的觀念；三、安住于缺乏受用的苦的觀念。由於第一個觀念，看到流轉的苦，不能忍受生死，不發大心，就不能生起諦察法忍。由於第二個觀念，看到怨恨傷害的苦，不能忍耐，眾生互相違背，就不能生起耐怨害忍。由於第三個觀念，看到有所缺乏，不能忍受寒冷炎熱等等，就不能生起安受苦忍。現在爲了對治這三種觀念，生起諦察等三種殊勝的忍，來對治這三種觀念。這可以分為三個部分。首先，在對治流轉苦的因緣中，經文又分為四個部分：總標、別釋、重成、結勸。這是第一個部分。然而，三種苦忍有總的也有別的。總的苦，指的是最初的流轉苦的觀念。由於不能諦察二空的道理，所以看到生死的苦，看到互相違背的傷害，看到缺乏受用。因此不能發起菩提心，常常處於生死之中，忍受流轉的苦。彼論中說：『沒有生起第一菩提心的人，會有這樣的過失等等。』總的忍，指的是最初的諦察法忍。由於能夠諦察二空的道理，所以看不到生死，看不到疲乏，看不到他人傷害。因此才能夠發起菩提心，共同證得菩提，一同脫離流轉。彼論中說：『以無我相而能夠發心修行忍辱等等。』別的苦忍，指的就是其餘的
【English Translation】 This is the explanation of it. Anger arises from 'I'. If there is a 'view of self', anger and hatred are likely to arise. Hatred depends on anger, and its nature is to harbor malice and not let go, eventually forming grudges. Since anger does not exist, there is no obvious appearance of 'self', so when practicing patience, one does not cling to appearances such as 'self'.
Sutra: Subhuti, up to the characteristic of a long-lived being - The commentary says: The following clarifies the differences in patience, which is the patience of types. The so-called patience of types refers to the continuous endurance of suffering over these five hundred lifetimes, which is of the same kind as the extreme suffering of having one's body cut apart before. Or, these five hundred lifetimes are constantly practiced life after life, similar from beginning to end, so it is called patience of types. Because it is not singular, it is called difference. The Immortal of Patience is also the Immortal of Compassion.
Sutra: Therefore, up to the mind of Bodhi - The commentary says: The following clarifies the causes and conditions for counteracting impatience. The causes and conditions for impatience are the three thoughts of suffering. Because there are thoughts of suffering, one cannot endure. These three thoughts of suffering are: first, the thought of dwelling in the suffering of transmigration; second, the thought of dwelling in the suffering of beings contradicting each other; third, the thought of dwelling in the suffering of lacking enjoyment. Due to the first thought, seeing the suffering of transmigration, one cannot endure birth and death, does not generate a great mind, and cannot give rise to the patience of discerning the Dharma. Due to the second thought, seeing the suffering of resentment and harm, one cannot endure, beings contradict each other, and one cannot give rise to the patience of enduring resentment and harm. Due to the third thought, seeing a lack of something, one cannot endure cold and heat, etc., and cannot give rise to the patience of accepting suffering. Now, in order to counteract these three thoughts, one generates three excellent kinds of patience, such as discernment, to counteract these three thoughts. This can be divided into three parts. First, in counteracting the causes and conditions of the suffering of transmigration, the text is further divided into four parts: general statement, separate explanation, repeated completion, and concluding exhortation. This is the first part. However, the three kinds of patience of suffering have general and specific aspects. General suffering refers to the initial thought of the suffering of transmigration. Because one cannot discern the principles of the two emptinesses, one sees the suffering of birth and death, sees the harm of mutual contradiction, and sees the lack of enjoyment. Therefore, one cannot generate the mind of Bodhi, constantly dwells in birth and death, and endures the suffering of transmigration. The treatise says: 'Those who have not generated the first mind of Bodhi have such faults, etc.' General patience refers to the initial patience of discerning the Dharma. Because one can discern the principles of the two emptinesses, one does not see birth and death, does not see fatigue, and does not see harm from others. Therefore, one can generate the mind of Bodhi, jointly attain Bodhi, and together escape transmigration. The treatise says: 'With the characteristic of no-self, one can generate the mind to cultivate patience, etc.' Specific patience refers to the remaining
二想二忍各依境生。各離相故。今此欲令離總苦想故。以總忍而為對治。故說應離一切諸相發菩提心。即以諦察無我理故。能離我等三種苦想。發心修行忍波羅蜜故。天親論而作頌云。
為不捨心起 修行及堅固 為忍波羅蜜 習彼能學心
上二句問下二句答。為者依也。依何等故心不捨菩提想。依何等起行相而修行。依無我等忍波羅蜜而能發心。亦以無我而能修行行得堅固。是釋經言離一切相發心義也。
經。不應住色至觸法生心 贊曰。此別釋也。若執色等以為實有。便起希求追戀慳惜更增流轉永處生死。安能離相而發菩提。為遮此等故。勸不住色等生心。
經。應生無所住心 贊曰。次重成中文復分二。初順成后返遮。此初也。既住色等而生其心增流轉苦。不能發心。若欲發心出生死者。是故應生無所住心。
經。若心有住即為非住 贊曰。此返遮也。前令不生色等心故。故勸應生無所住心。非謂更住無住心相。若有住無住相者。亦是生心即為非住。以真住者都無住故。若無住者契真理故。即此真理。是佛菩提。若心住於色等相者。彼心不住佛菩提也。
經。是故至色等佈施 贊曰。此結勸也。是有住者。即非忍故。故佛前說諸菩薩心不應住色而行佈施。既住色等非
【現代漢語翻譯】 現代漢語譯本 二想（兩種想法）二忍（兩種忍耐）各自根據不同的境況產生，因為它們都脫離了表象。現在這裡想要讓人們脫離對總苦（一切苦難）的執著，所以用總忍（普遍的忍耐）來作為對治的方法。因此說應當脫離一切表象，發起菩提心（bodhicitta，覺悟之心）。也就是通過如實觀察無我的道理，能夠脫離我等三種苦想（對自我的執著等三種苦的觀念），發起修行忍波羅蜜（kṣānti-pāramitā，忍辱波羅蜜）的決心。天親（Vasubandhu）菩薩的論著中作偈頌說：
『爲了不捨棄（菩提）心而生起，修行以及堅定不移，爲了忍波羅蜜，學習那些能夠學習的心。』
上面兩句是提問，下面兩句是回答。『為』是依靠的意思。依靠什麼才能使心不捨棄對菩提的嚮往？依靠什麼生起行相而修行？依靠無我等的忍波羅蜜而能夠發起菩提心，也因為無我而能夠修行並使修行變得堅定。這是解釋經文所說的脫離一切表象而發起菩提心的含義。
經文：不應該執著於色（rūpa，形色）……乃至觸法（sparśa-dharma，觸覺和法）而生起心念。贊曰：這是分別解釋。如果執著於色等，認為它們是真實存在的，就會生起希求、追戀、慳吝，從而更加加劇流轉，永遠處於生死輪迴之中。又怎麼能夠脫離表象而發起菩提心呢？爲了遮止這些，所以勸導不要執著於色等而生起心念。
經文：應當生起無所執著的心。贊曰：這是再次強調，經文又分為兩個部分。首先是順著前面的意思來成就，然後是反過來遮止。這是第一部分。既然執著於色等而生起心念，就會增加流轉的痛苦，不能發起菩提心。如果想要發起菩提心，脫離生死輪迴，因此應當生起無所執著的心。
經文：如果心有所執著，那就是非不住（不是真正的無所住）。贊曰：這是反過來遮止。前面爲了不讓生起對色等的心念，所以勸導應當生起無所執著的心。但並不是說要執著于『無住』的表象。如果執著于『無住』的表象，也是生起了心念，那就是非不住。因為真正的『住』是沒有任何執著的。如果沒有執著，就契合了真理。這個真理就是佛菩提（Buddha-bodhi，佛的覺悟）。如果心執著於色等表象，那麼這個心就不是安住于佛菩提。
經文：因此……乃至色等佈施（dāna，佈施）。贊曰：這是總結勸導。因為有所執著，就不是忍耐。所以佛陀前面說諸菩薩的心不應該執著於色而行佈施。既然執著於色等，就不是忍辱。
【English Translation】 English version Two kinds of thoughts and two kinds of forbearance arise according to their respective circumstances, because they are all detached from appearances. Now, the intention here is to enable people to detach from the attachment to total suffering, so total forbearance is used as a countermeasure. Therefore, it is said that one should detach from all appearances and generate bodhicitta (the mind of enlightenment). That is, by truly observing the principle of no-self, one can detach from the three kinds of suffering thoughts (such as attachment to self) and generate the determination to cultivate the kṣānti-pāramitā (perseverance pāramitā). Vasubandhu's treatise says in verse:
'In order not to abandon the (bodhi) mind, to arise, to cultivate, and to be firm, for the sake of the kṣānti-pāramitā, to learn those minds that can be learned.'
The first two lines are questions, and the last two lines are answers. 'For' means to rely on. What does one rely on so that the mind does not abandon the aspiration for bodhi? What arises as a practice to cultivate? Relying on no-self and other kṣānti-pāramitā, one can generate the bodhi mind, and also because of no-self, one can cultivate and make the practice firm. This is an explanation of the meaning of the sutra that says to detach from all appearances and generate the bodhi mind.
Sutra: One should not dwell on rūpa (form)... or even sparśa-dharma (touch and dharma) and generate thoughts. Commentary: This is a separate explanation. If one clings to form, etc., thinking that they are real, then one will generate desires, attachments, and miserliness, thereby further intensifying the cycle of rebirth and remaining in samsara forever. How can one detach from appearances and generate the bodhi mind? In order to prevent these, it is advised not to cling to form, etc., and generate thoughts.
Sutra: One should generate a mind that dwells nowhere. Commentary: This is a re-emphasis, and the sutra is divided into two parts. First, it follows the previous meaning to accomplish, and then it turns back to prevent. This is the first part. Since clinging to form, etc., and generating thoughts will increase the suffering of transmigration, one cannot generate the bodhi mind. If one wants to generate the bodhi mind and escape from samsara, therefore one should generate a mind that dwells nowhere.
Sutra: If the mind has any dwelling, then it is non-dwelling (not truly dwelling nowhere). Commentary: This is turning back to prevent. Earlier, in order not to generate thoughts about form, etc., it was advised to generate a mind that dwells nowhere. But it is not to say that one should cling to the appearance of 'non-dwelling'. If one clings to the appearance of 'non-dwelling', it is also generating thoughts, which is non-dwelling. Because true 'dwelling' is without any attachment. If there is no attachment, then it is in accordance with the truth. This truth is Buddha-bodhi (Buddha's enlightenment). If the mind clings to the appearances of form, etc., then this mind is not dwelling in Buddha-bodhi.
Sutra: Therefore... even dāna (giving) of form, etc. Commentary: This is a concluding exhortation. Because having attachment is not forbearance. Therefore, the Buddha said earlier that the minds of the bodhisattvas should not cling to form when practicing giving. Since clinging to form, etc., is not forbearance.
真佈施故。住色等亦非真忍。是故其心應無所住。
經。須菩提至如是佈施 贊曰。次顯對治眾生相違苦因緣中。文有其三。初正對治。次令信受。后遣執著。初中復二。初總標對治。后別釋所以。此初也。雖復發心不住流轉。若有眾生相違苦想強生忍時。便起勞倦而生退轉。不能常度菩薩發心行施等行。本為利益一切眾生。應當如是不住眾生相違苦想。而行施行生相違時勿生嗔恨。而強行忍當生退轉。只因不住能利眾生故。於此事相皆應遠離故。論依此而作頌云。
修行利益生 如是因應識 眾生及事相 遠離亦應知
經。如來說至即非眾生 贊曰。此別釋所以也。文中四句。初二句明無我相。后二句明無法相。由諸菩薩不了眾生實無我法見相違害。今欲治彼故說二無。既無相違。寧生苦相。論依此義而作頌云。
假名及陰事 如來離彼相 諸佛無彼二 以見實法故
言假名者即是我相。眾生我相但假名故。言陰事者即是法相。五陰體事為法相故。由佛證實故。說二無無我相故。說一切相即是非相無法相故。一切眾生即非眾生。如此釋經順論意故。
經。如來至不異語者 贊曰。此令信受也。即斷第九道非作因疑。令信此經。依而行忍。前令作依經修供養行當成福果
【現代漢語翻譯】 現代漢語譯本：因為真正的佈施，所以執著於色等也不是真正的忍耐。因此，菩薩的心應該無所執住。
經文：須菩提，乃至如是佈施。
贊曰：接下來闡明對治眾生相違背的痛苦因緣。文中有三個部分。首先是正面地對治，其次是使人信服接受，最後是去除執著。在第一部分中又分為兩個部分。首先是總的標明對治，然後是分別解釋原因。這是第一部分。即使發心不住于流轉，如果眾生相違背的痛苦想法強烈產生，需要忍耐的時候，就會產生勞累而生起退轉。不能夠常常度化，菩薩發心行佈施等等行為，本來是爲了利益一切眾生。應當像這樣不住于眾生相違背的痛苦想法，而行佈施。產生相違背的情況時，不要生起嗔恨，而勉強地行忍耐，這樣會產生退轉。只是因為不住于能利益眾生，所以對於這件事相都應該遠離。所以，《論》依據這個而作偈頌說：
修行利益生，如是因應識；眾生及事相，遠離亦應知。
經文：如來說乃至即非眾生。
贊曰：這是分別解釋原因。文中四句。前兩句說明無我相，后兩句說明無法相。由於各位菩薩不瞭解眾生實際上沒有我法，見到相違背而受到損害。現在想要對治他們，所以說兩種『無』。既然沒有相違背，哪裡會產生痛苦之相？《論》依據這個意義而作偈頌說：
假名及陰事，如來離彼相；諸佛無彼二，以見實法故。
所說的『假名』就是我相。眾生我相只是假名而已。所說的『陰事』就是法相。五陰的體事是法相的緣故。由於佛證實了，所以說兩種『無』，沒有我相的緣故。說一切相就是非相，沒有法相的緣故。一切眾生即非眾生。這樣解釋經文順應《論》的意義。
經文：如來乃至不異語者。
贊曰：這是使人信服接受。就是斷除第九道非作因的疑惑，使人相信這部經，依靠它而行忍耐。前面使人依靠經文修行供養的行為，應當成就福德果報。
【English Translation】 English version: Because of true giving, dwelling on form (色) etc. is also not true forbearance (忍). Therefore, their minds should dwell nowhere.
Sutra: 'Subhuti (須菩提), even to such giving...'
Commentary: Next, it elucidates the means of counteracting the painful causes arising from the opposition of sentient beings. The text has three parts. First, the direct counteraction; second, causing belief and acceptance; and third, dispelling attachments. The first part is further divided into two: first, a general indication of the counteraction; and second, a separate explanation of the reason. This is the first part. Even if the aspiration is not to dwell in transmigration, if the painful thought of opposition from sentient beings arises strongly, requiring forbearance, then fatigue arises, leading to regression. One cannot constantly liberate. The aspiration of a Bodhisattva (菩薩) to practice giving etc. is originally for the benefit of all sentient beings. One should thus not dwell on the painful thought of opposition from sentient beings when practicing giving. When opposition arises, do not generate anger, and forcibly practice forbearance, as this will lead to regression. Only by not dwelling can one benefit sentient beings. Therefore, one should stay away from all aspects of this matter. Thus, the Treatise (論) composes a verse based on this:
'Cultivating benefits arises, such causes should be known; sentient beings and aspects of things, staying away should also be known.'
Sutra: 'The Tathagata (如來) says, even to that which is not a sentient being...'
Commentary: This is a separate explanation of the reason. The text has four lines. The first two lines explain the absence of self-nature (我相), and the last two lines explain the absence of dharma-nature (法相). Because the Bodhisattvas do not understand that sentient beings actually lack self and dharma, they see opposition and suffer harm. Now, wanting to counteract them, two 'absences' are spoken. Since there is no opposition, how can the aspect of suffering arise? The Treatise composes a verse based on this meaning:
'Provisional name and skandha matters, the Tathagata is apart from those aspects; the Buddhas lack those two, because they see the real dharma.'
The 'provisional name' refers to the self-aspect. The self-aspect of sentient beings is merely a provisional name. The 'skandha matters' refer to the dharma-aspect. The substance of the five skandhas (五陰) is the dharma-aspect. Because the Buddha (佛) confirms the reality, two 'absences' are spoken, because there is no self-aspect. Saying that all aspects are non-aspects, because there is no dharma-aspect. All sentient beings are not sentient beings. This explanation of the Sutra accords with the meaning of the Treatise.
Sutra: 'The Tathagata even speaks truthfully.'
Commentary: This is to cause belief and acceptance. It is to cut off the doubt of the ninth path not being a cause, causing people to believe in this Sutra and rely on it to practice forbearance. Previously, it caused people to rely on the Sutra to cultivate the practice of making offerings, which should accomplish the fruit of blessings.
。持說經時應離懈怠及須忍苦。以是佛因應勤受持速成佛故。故說應無我法等相忍彼眾生相違苦等。而諸菩薩未離執心。不堪依經行忍行故。不欲信受離相違行。返疑此經非為佛因。若證果中有言說道可說此經為佛正因。令我忍苦而持行之。既證果時。離言說道。云何令我忍受勤苦而為持說非因經耶。今為令知經。是佛因斷彼疑心令修忍行故。說四語令其信受。論依此義而說頌云。
果雖不住道 而道能為因 以諸佛實語 彼智有四種
謂證果時雖復不住言說之道。而言說道亦能為因得佛果也。則以諸佛有四實智。依實而語無虛妄故。言真語者。總說俗諦為顯世諦。是虛妄相唯修實智。是真實故。言實語者。別說俗諦。謂說小乘四諦之行。此苦集是煩惱行。此滅道行是清凈故。言如語者。總說真諦。謂法無我第一義諦。是說大乘平等法故。言不異語者。別說真諦。授記三世。依真修行所得之果。記住無住行及當果凈非凈故。不作是釋。兩論相違。名有義者。寧成會釋。其不誑語譯者。妄加論及余經皆不舉故。故天親論而說頌云。
實智及小乘 說摩訶衍法 及一切受記 以不虛說故
既於四境如義而說不顛倒故。應信修行。
經。須菩提至實無虛 贊曰。此遣執著也。聞前所
【現代漢語翻譯】 現代漢語譯本：持誦解說此經時，應當遠離懈怠並且必須忍受困苦。因為這是成佛的因，所以應當勤奮受持，迅速成就佛果。因此說應當以無我法等相，忍受那些眾生相的違逆和苦難等。然而，那些菩薩還沒有離開執著之心，不能夠依照此經修行忍辱之行。不願相信和接受這離相違背的修行，反而懷疑此經不是成佛的因。如果證得果位后，有言語道斷可以述說，就可以說此經是成佛的正因，讓我忍受困苦而修行它。既然證得果位時，已經離開了言語道斷，怎麼能讓我忍受勤苦而受持解說這非因之經呢？現在爲了讓他們知道此經是成佛之因，斷除他們的疑心，讓他們修習忍辱之行，所以說了四種言語讓他們信受。論中依據這個意義而說了偈頌： 『果雖不住道，而道能為因，以諸佛實語，彼智有四種。』 意思是說，證得果位時雖然不住于言說之道，而言說之道也能作為獲得佛果的因。這是因為諸佛具有四種真實智慧，依據真實而說，沒有虛妄的緣故。『言真語者』，總的來說是俗諦，爲了顯現世諦。世諦是虛妄之相，只有修習實智才是真實的。『言實語者』，分別來說是俗諦，是說小乘四諦的修行，此苦集是煩惱之行，此滅道之行是清凈的緣故。『言如語者』，總的來說是真諦，是法無我第一義諦，是說大乘平等之法的緣故。『言不異語者』，分別來說是真諦，是授記三世，依據真諦修行所得到的果，記住無住之行以及當來的果是清凈還是不清凈的緣故。如果不這樣解釋，就和兩部論典相違背。名為『有義』的人，寧可成就融會貫通的解釋。至於『其不誑語』的譯者，妄加論述以及其他經典都不引用。所以天親菩薩的論典中說了偈頌： 『實智及小乘，說摩訶衍法，及一切受記，以不虛說故。』 既然對於四種境界如實而說，沒有顛倒的緣故，就應當相信並修行。 經文：須菩提至實無虛。贊曰：這是爲了遣除執著。聽聞前面所說。
【English Translation】 English version: When upholding and explaining this sutra, one should stay away from laziness and must endure suffering. Because this is the cause of becoming a Buddha, one should diligently uphold it and quickly achieve Buddhahood. Therefore, it is said that one should endure the opposition and suffering of sentient beings with the characteristics of non-self and non-dharma. However, those Bodhisattvas have not yet abandoned their attachment and are unable to practice the conduct of forbearance according to this sutra. They are unwilling to believe and accept this practice of contradicting appearances, and instead doubt that this sutra is not the cause of becoming a Buddha. If, after attaining the fruit, there is a way to speak about it, then it can be said that this sutra is the true cause of becoming a Buddha, allowing me to endure suffering and practice it. Since, when attaining the fruit, one has already departed from the path of words, how can one ask me to endure diligent suffering and uphold and explain this sutra that is not the cause? Now, in order to let them know that this sutra is the cause of becoming a Buddha, to eliminate their doubts, and to let them cultivate the practice of forbearance, four kinds of speech are spoken to make them believe and accept it. The treatise speaks a verse based on this meaning: 'Although the fruit does not abide in the path, the path can be the cause. Because all Buddhas speak truthfully, their wisdom has four kinds.' It means that although one does not abide in the path of words when attaining the fruit, the path of words can also be the cause of obtaining the fruit of Buddhahood. This is because all Buddhas have four kinds of true wisdom, and they speak according to the truth, without falsehood. 'Speaking truthfully' generally refers to conventional truth (samvriti-satya), in order to reveal worldly truth. Worldly truth is an appearance of falsehood, and only cultivating true wisdom is true. 'Speaking factually' refers specifically to conventional truth, which is to say the practice of the Four Noble Truths of the Small Vehicle (Hinayana). Suffering and accumulation are the practices of affliction, while cessation and the path are pure. 'Speaking as it is' generally refers to ultimate truth (paramartha-satya), which is the first principle of no-self in phenomena, and is to speak of the Dharma of equality in the Great Vehicle (Mahayana). 'Speaking without difference' refers specifically to ultimate truth, which is the prediction of the three times, and the fruit obtained by practicing according to the truth, remembering the practice of non-abiding and whether the future fruit is pure or impure. If it is not explained in this way, it contradicts the two treatises. Those who are called 'meaningful' would rather achieve a comprehensive explanation. As for the translator of 'not deceiving speech', they add arguments and do not cite other scriptures. Therefore, Vasubandhu's treatise speaks a verse: 'True wisdom and the Small Vehicle, speaking of the Dharma of the Great Vehicle, and all predictions, because they do not speak falsely.' Since one speaks truthfully and without inversion regarding the four realms, one should believe and practice. Sutra: 'Subhuti (one of the ten principal disciples of the Buddha) to truly without falsehood.' Praise: This is to dispel attachment. Hearing what was said before.
說真語等故。雖生信受而名為得如言執故。返成其失。顯佛所說。雖無虛妄。而亦不可如言執取。為遮顯此說無實等。謂言說者。但是假詮法本離言言非是法。但是隨順彼證實智。如言可取法非有故無實。離言智證法不無故無虛。法既離言言非法故無實。而能隨順得證智故無虛。論依此義而作頌云。
隨順彼實智 說不實不虛 如聞聲取證 對治如是說
經。須菩提至則無所見 贊曰。次顯對治之受用苦因緣。即斷第十證如不證疑。令作經起安受苦忍。前雖令離相違苦相。若心住于乏受用想。亦不精勤數生退轉。而諸菩薩心有所住不契真如。有苦想故返疑真如不遍時處。聖人若以真如得名。此一切時一切處有。而人何故有得不得。而證真者如何要以不住心得住者。不得由住故。雖修而契證。由疑故不修無苦之因。今欲斷彼疑住之心。令具證如而起真忍故。說心住為入闇等。無著約令不住名治乏受用苦想。天親就斷疑情名證如不證。疑文中有二。初法喻明無智妄住。后法喻明有智不住。此初也。謂真如理萬德皆圓無住。內證則無所少有住。外念即為所之由。諸菩薩心有所住無明染故。不見真如。由此便於現在世中見乏受用而生苦想。凡所修行求當樂果。若爾豈唯現乏生苦當果亦乏苦想。不亡真如。既實
【現代漢語翻譯】 現代漢語譯本：因為要說真實的話等等。即使產生了信仰和接受，也只是名為『得』，因為執著于字面上的意思，反而會造成損失。這表明佛所說的話，雖然沒有虛妄，但也不可以按照字面意思去執著。爲了遮蔽和顯明這一點，所以說『無實』等等。所謂『言說』，只不過是假借言語來詮釋法，法的本體是遠離言語的，言語並非就是法，只不過是隨順於那真實的證智。如果按照言語去執取，法就不是真實存在的，所以說是『無實』；遠離言語的智慧所證悟的法，不是不存在的，所以說是『無虛』。法既然是遠離言語的，言語就不是法，所以說是『無實』；但它能夠隨順證得智慧，所以說是『無虛』。論典依據這個意義而作偈頌說：
『隨順彼實智，說不實不虛，如聞聲取證，對治如是說。』
經文：須菩提，如果執著於此，那就什麼也見不到了。贊曰：接下來闡明對治受用匱乏的苦因緣，也就是斷除第十種『證如不證』的疑惑，使人能夠安然接受苦難，生起忍耐之心。前面雖然讓人遠離與苦相對立的樂相，但如果內心執著于缺乏受用的想法，也不會精進修行，反而會多次產生退轉。而那些內心有所執著的菩薩，與真如不契合，因為有苦的想法，反而會懷疑真如是否遍及一切時處。聖人如果以真如為名，那麼真如就應該在一切時一切處都存在，而人們為什麼會有得到和得不到的說法呢？而證悟真如的人，為什麼要用不住的心才能證悟呢？得不到是因為執著的緣故，即使修行也無法契合證悟，因為疑惑的緣故而不修行，就沒有了苦的因。現在想要斷除他們疑惑和執著的心，使他們能夠真正證悟真如，生起真正的忍耐之心，所以說內心有所執著就像進入黑暗一樣。無著菩薩認為，讓人不住于相，是爲了對治缺乏受用的苦想。天親菩薩則認為，斷除疑惑的情緒，就是證悟真如。疑惑的內容有兩點：第一點是用法和比喻來說明沒有智慧的妄想執著；第二點是用法和比喻來說明有智慧的不執著。這裡是第一點。所謂真如的道理，是萬德圓滿，沒有執著的，內在證悟就不會缺少什麼，外在的念頭就是被外物所束縛的原因。諸位菩薩內心有所執著，被無明所染污，所以見不到真如。因此，他們在現在的世間中，看到缺乏受用而產生痛苦的想法。凡是修行都是爲了求得未來的快樂果報，如果這樣，難道不僅現在缺乏受用而產生痛苦，未來的果報也會缺乏而產生痛苦的想法嗎？不要忘記真如，真如是真實存在的。
【English Translation】 English version: Because of speaking truthfully and so on. Even if faith and acceptance arise, it is only named 'attainment' because clinging to the literal meaning results in loss. This shows that what the Buddha said, although without falsehood, should not be grasped literally. To obscure and reveal this, it is said 'unreal' and so on. 'Speaking' is merely using language to explain the Dharma, but the essence of the Dharma is beyond language; language is not the Dharma, but merely accords with that true wisdom of realization. If one grasps according to language, the Dharma is not truly existent, so it is called 'unreal'; the Dharma realized by wisdom apart from language is not non-existent, so it is called 'not false'. Since the Dharma is apart from language, language is not the Dharma, so it is 'unreal'; but it can accord with and attain wisdom, so it is 'not false'. The treatise relies on this meaning and composes a verse:
'Accompanying that real wisdom, it speaks of not real, not false, like hearing a sound and attaining realization, such is the counteractive teaching.'
Sutra: Subhuti, if one clings to this, then nothing will be seen. Commentary: Next, it clarifies the suffering cause and condition of counteracting the lack of enjoyment, which is to cut off the tenth doubt of 'realizing Suchness or not realizing', enabling one to peacefully accept suffering and generate patience. Although previously one was told to be apart from the aspect of pleasure that opposes suffering, if the mind clings to the thought of lacking enjoyment, one will not diligently practice and will frequently regress. Those Bodhisattvas whose minds are attached are not in accord with Suchness; because they have thoughts of suffering, they doubt whether Suchness pervades all times and places. If a sage is named by Suchness, then Suchness should exist at all times and in all places, so why do people say there is attainment and non-attainment? And why must those who realize Suchness use a non-abiding mind to attain it? Non-attainment is due to clinging; even if one practices, one cannot accord with realization; because of doubt, one does not practice, and there is no cause for suffering. Now, wanting to cut off their doubting and clinging minds, enabling them to truly realize Suchness and generate true patience, it is said that a mind that clings is like entering darkness. Asanga believes that causing one to not abide in appearances is to counteract the suffering thought of lacking enjoyment. Vasubandhu believes that cutting off the emotion of doubt is realizing Suchness. There are two points in the content of doubt: the first uses Dharma and metaphor to clarify the deluded clinging of non-wisdom; the second uses Dharma and metaphor to clarify the non-clinging of wisdom. This is the first point. The principle of Suchness is that all virtues are complete and there is no clinging; internal realization will lack nothing, and external thoughts are the reason for being bound by external things. The minds of the Bodhisattvas are attached and defiled by ignorance, so they cannot see Suchness. Therefore, in the present world, they see a lack of enjoyment and generate thoughts of suffering. All practices are for seeking future happiness as a result; if so, will not only the present lack enjoyment and generate suffering, but will the future result also lack and generate thoughts of suffering? Do not forget Suchness; Suchness is truly existent.
遍於時處。智人不住心凈故。得愚者住法染故。不得如人入闇。則無所見不見真故。而見現乏。設於當果寧免苦耶。如彼愚人投闇覓物無所見。得始終乏故。故心住著。即是所治乏受用因應離之。故天親論遣疑頌云。
時及處實有 而不得真如 無智以住法 餘者無智得
經。若菩薩至見種種色 贊曰。此有智證如不住。于相即能治行。若諸菩薩不住于相。出無明夜心清凈故。便證真如種種德用。既于現在無乏苦相。所行施等不求當果。當果不乏何所苦耶。如有智人而有惠目智日光照見種種物。隨見而用始終何乏即心無住。是能對治故。諸菩薩應無所住。而能發生真安受忍勿于受用生乏苦想。所行施等求當樂果。論依此義故說頌云。
闇明愚無智 明者如有智 對法及對治 得滅法如是
頌初二字總舉二喻。對法即是能對治惠如目及日。對治即是所對治障如所入闇。得滅法者證真如理如破闇已見種種色。余文可解。
經。須菩提至受持讀誦 贊曰。次下第十為離闕少智資糧。即第十四離寂靜味住處。斷第十疑中。校量經勝令持生惠。勸舍味定。前三住處滿福資糧。初行供養正修福因。次修因時少欲勤進。后精勤時忍而無退故。前三文成其福行。下修智因亦三住處。初離靜處勸
【現代漢語翻譯】 現代漢語譯本： 遍及所有時間和地點。有智慧的人不住於心，因此能夠證得真如；愚笨的人執著於法，因此不能證得真如。就像人進入黑暗中，就什麼也看不見，因為看不見真理，所以感到匱乏。如果期望未來的果報，又怎麼能免除痛苦呢？就像愚笨的人在黑暗中尋找東西，什麼也找不到，始終感到匱乏。所以，心執著于某處，就是需要被對治的，是匱乏和受用的原因，應當遠離它。所以天親菩薩的《攝大乘論釋》的遣疑頌說：
『時間和地點確實存在，卻不能因此證得真如。沒有智慧的人執著於法，其餘的人沒有智慧也得不到真如。』
經文：『如果菩薩能夠見到種種色……』讚頌說：這說明有智慧的人證得真如，不住于相，就能進行對治的修行。如果各位菩薩不住于相，就能脫離無明的黑夜，心清凈，就能證得真如的種種德用。既然現在沒有匱乏和痛苦的現象，所做的佈施等行為就不求未來的果報，未來沒有匱乏，又有什麼痛苦呢？就像有智慧的人，有智慧的眼睛，有智慧的陽光照耀，能夠看見種種事物，隨著所見而使用，始終不會感到匱乏，因為心不住于某處，所以能夠進行對治。所以，各位菩薩應該無所住，而能夠生起真正的安忍，不要在受用時產生匱乏和痛苦的想法，不要爲了未來的快樂果報而行佈施等行為。論典依據這個意義，所以說了這個偈頌：
『黑暗和光明，愚笨和智慧，光明的人就像有智慧的人。對治法和所對治，證得滅法就是這樣。』
偈頌的前兩個字總括了兩個比喻。對治法就是能夠對治的智慧，就像眼睛和陽光；所對治就是所要對治的障礙，就像進入黑暗。證得滅法，就是證得真如的道理，就像打破黑暗后看見種種顏色。其餘的文字可以自己理解。
經文：『須菩提……受持讀誦……』讚頌說：接下來第十個（住處）是爲了遠離缺少智慧資糧，也就是第十四個（住處）爲了遠離寂靜的滋味（而安）住（於該）處，斷除第十個（住處）的疑惑。校量經的殊勝，使人產生智慧，勸人捨棄對禪定滋味的執著。前面的三個住處圓滿了福德資糧，最初行供養，是正修福德的原因；其次修因的時候，少欲而勤奮精進；最後精勤的時候，能夠忍耐而沒有退轉。所以前面的三段文字成就了福德之行。下面修習智慧的原因也是三個住處，最初遠離安靜的地方，勸人（受持讀誦）
【English Translation】 English version: Pervading all times and places. Wise people do not dwell in the mind, therefore they can attain Suchness (Tathata); foolish people are attached to the Dharma, therefore they cannot attain Suchness. It is like a person entering darkness, who sees nothing because they do not see the truth, and therefore feel deficient. If one expects future rewards, how can one avoid suffering? It is like a foolish person searching for something in the dark, finding nothing, and always feeling deficient. Therefore, the mind being attached to something is what needs to be treated, it is the cause of deficiency and enjoyment, and should be abandoned. Therefore, Vasubandhu's commentary on the Mahāyānasaṃgraha, in the verse dispelling doubts, says:
'Time and place truly exist, but one cannot attain Suchness through them. Those without wisdom are attached to the Dharma; others without wisdom do not attain it.'
Sutra: 'If a Bodhisattva can see all kinds of forms...' The praise says: This explains that wise people attain Suchness, do not dwell in form, and can practice treatment. If all Bodhisattvas do not dwell in form, they can escape the night of ignorance, their minds become pure, and they can attain all kinds of virtues and functions of Suchness. Since there is no phenomenon of deficiency and suffering in the present, the acts of giving, etc., are not sought for future rewards; if there is no deficiency in the future, what suffering is there? It is like a wise person who has wise eyes and the sunlight of wisdom shining, who can see all kinds of things, and uses them as they are seen, never feeling deficient, because the mind does not dwell in one place, so it can practice treatment. Therefore, all Bodhisattvas should dwell nowhere, and be able to generate true patience, and not generate thoughts of deficiency and suffering in enjoyment, and not perform acts of giving, etc., for the sake of future happiness. The treatise relies on this meaning, so it says this verse:
'Darkness and light, foolishness and wisdom, the enlightened are like the wise. The treatment and what is to be treated, attaining the Dharma of extinction is like this.'
The first two words of the verse summarize the two metaphors. The treatment is the wisdom that can treat, like the eyes and the sunlight; what is to be treated is the obstacle to be treated, like entering darkness. Attaining the Dharma of extinction is attaining the principle of Suchness, like seeing all kinds of colors after breaking through the darkness. The rest of the text can be understood by oneself.
Sutra: 'Subhuti... uphold and recite...' The praise says: Next, the tenth (dwelling place) is to avoid lacking the resources of wisdom, which is the fourteenth (dwelling place) to avoid the taste of tranquility (and) dwell (in that) place, cutting off the doubts of the tenth (dwelling place). Comparing the excellence of the Sutra, it causes people to generate wisdom, and advises people to abandon attachment to the taste of meditation. The previous three dwelling places fulfill the resources of merit and virtue; initially performing offerings is the cause of rightly cultivating merit; secondly, when cultivating the cause, one is content with little and diligently strives forward; finally, when diligently striving, one can endure without retreating. Therefore, the previous three paragraphs accomplish the practice of merit. Below, the cause of cultivating wisdom is also three dwelling places, initially staying away from quiet places, advising people (to uphold and recite)
舍定味持續為因發生三惠。次離動處恐證道時生喜動慢而為智障。后教授處外求良緣除所得心得成證智。由此唯前文亦三。假信行地中多修禪定。恐生味著成所傳故。而不能修智惠資糧。如何克成無上大果。故為除此寂靜味故。而顯持經殊勝功德。令其修行離味著障。無著約其所除障名離寂靜味。天親就能除法名校量顯勝。文分有二。初明五種殊勝功德。以生三惠。后我念過去。下重釋五中。第二福聚。初中有五。一佛念親近。二攝取福德。三嘆法修行。四天等供養。五能滅罪障。初中復二。初所修法行。后嘆佛憶念。此初也。謂有菩薩一向專修等持作意。不欲持經返疑持經。得何福德。本就何業故。論依此疑起頌云。
於何法修行 得何等福德 覆成就何業 如是說修行
前三句問。后一句結為答。初問故經說云當來之世。於此經等法行有十。此略舉五。一受。二持。三讀。四誦。五為人說。謂文字中以其總持初受后持。于義理中以其廣聞初讀次誦。為持故受。為誦故誦故讀。然讀與誦二論開合對文背向。無著分二俱廣聞故。天親合一。此前四法行為自淳熟故。外從他聞便生聞惠。內持不妄得生思惠數數思惟。乃至修惠。第五法行為化眾生。論頌云。
文字三種法 受持聞廣說 修從他及
【現代漢語翻譯】 現代漢語譯本：舍定味持續作為原因會引發三種智慧（三惠）。其次，離開動搖之處，是害怕在證道時產生喜悅的動搖和傲慢，從而成為智慧的障礙。之後，在教授之處向外尋求良好機緣，是爲了去除所得之心和得成證智。因此，只有前面的文字也包含這三種智慧。在假信行地中，大多修習禪定，是害怕產生對禪定之味的執著，從而成為所傳教義的障礙。如果不能修習智慧的資糧，又如何能夠成就無上的大果呢？所以，爲了去除這種寂靜之味，才彰顯持經的殊勝功德，使修行者遠離對禪定之味的執著障礙。無著菩薩是從所去除的障礙來命名為『離寂靜味』。天親菩薩是從能夠去除障礙的法來命名為『校量顯勝』。文義分為兩部分。首先闡明五種殊勝功德，以產生三種智慧。之後，『我念過去』以下，是重新解釋五種功德中的第二種福聚。在第一部分中又分為五點：一、佛念親近；二、攝取福德；三、贊法修行；四、天等供養；五、能滅罪障。第一點中又分為兩部分：首先是所修的法行，之後是讚歎佛的憶念。這裡是第一部分。意思是說，如果有菩薩一直專心修習等持作意（Samadhi-manasikara），不想要持經，反而懷疑持經能得到什麼福德，原本是基於什麼業。因此，本論根據這種疑問而作頌說： 『於何法修行，得何等福德，覆成就何業，如是說修行。』 前面的三句是提問，最後一句總結為回答。首先提問，所以經中說，當未來的時代，對於此經等法行有十種，這裡簡略地列舉五種：一、受（graha）；二、持（dharana）；三、讀（vacana）；四、誦（svadhyaya）；五、為人說（desana）。在文字方面，用總持來概括最初的受和之後的持。在義理方面，用廣聞來概括最初的讀和之後的誦。爲了能夠持，所以要受；爲了能夠誦，所以要讀。然而，讀和誦，二論的開合是對文背向。無著菩薩分為兩種，都是廣聞的緣故。天親菩薩合為一種。前面的四種法行是爲了自己純熟的緣故。從他人那裡聽聞，便產生聞慧（sruta-maya-prajna）；內心持守不妄，便能產生思慧（cinta-maya-prajna），數數思惟，乃至修慧（bhavana-maya-prajna）。第五種法行是爲了教化眾生。論頌說： 『文字三種法，受持聞廣說，修從他及』
【English Translation】 English version: The continuation of the taste of meditative absorption (舍定味, she ding wei) as a cause gives rise to the three wisdoms (三惠, san hui). Secondly, leaving the place of agitation is to fear that joy, agitation, and pride will arise when attaining enlightenment, thus becoming obstacles to wisdom. Afterwards, seeking good conditions externally at the place of teaching is to remove the mind of attainment and the attainment of realized wisdom. Therefore, only the preceding text also contains these three wisdoms. In the stage of provisional faith practice (假信行地, jia xin xing di), most practice meditative concentration (禪定, chan ding), fearing that attachment to the taste of meditative absorption will arise, thus becoming an obstacle to the teachings being transmitted. If one cannot cultivate the resources of wisdom, how can one achieve the supreme great fruit? Therefore, in order to remove this taste of tranquility, the extraordinary merits of upholding the sutra are revealed, enabling practitioners to be free from the obstacles of attachment to the taste of meditative absorption. Asanga (無著, Wu Zhu) names it 'leaving the taste of tranquility' from the perspective of the obstacles being removed. Vasubandhu (天親, Tian Qin) names it 'comparing and revealing superiority' from the perspective of the Dharma that can remove obstacles. The meaning of the text is divided into two parts. First, the five extraordinary merits are explained in order to generate the three wisdoms. Afterwards, 'I remember the past' and below, is a re-explanation of the second type of merit, the accumulation of blessings (福聚, fu ju), among the five merits. In the first part, there are five points: 1. Buddha's mindfulness and closeness (佛念親近, Fo nian qin jin); 2. Gathering blessings (攝取福德, She qu fu de); 3. Praising the practice of Dharma (嘆法修行, Tan fa xiu xing); 4. Offerings from gods and others (天等供養, Tian deng gong yang); 5. Being able to extinguish karmic obstacles (能滅罪障, Neng mie zui zhang). The first point is further divided into two parts: first, the practice of Dharma, and then the praise of the Buddha's mindfulness. This is the first part. It means that if there are Bodhisattvas who are always focused on practicing meditative concentration (等持作意, Samadhi-manasikara), and do not want to uphold the sutra, but instead doubt what blessings can be obtained from upholding the sutra, and what karma it is originally based on. Therefore, this treatise makes a verse based on this doubt: 『By practicing what Dharma, what kind of blessings are obtained, and what karma is accomplished? Thus, the practice is spoken of.』 The first three lines are questions, and the last line summarizes the answer. First, the question is asked, so the sutra says that in the future age, there are ten types of Dharma practices related to this sutra, etc. Here, five are briefly listed: 1. Receiving (受, graha); 2. Upholding (持, dharana); 3. Reading (讀, vacana); 4. Reciting (誦, svadhyaya); 5. Speaking for others (為人說, desana). In terms of the text, the initial receiving and subsequent upholding are summarized by the total retention. In terms of the meaning, the initial reading and subsequent reciting are summarized by extensive hearing. In order to be able to uphold, one must receive; in order to be able to recite, one must read. However, the opening and closing of reading and reciting in the two treatises are facing and backing each other. Asanga divides them into two, because both are extensive hearing. Vasubandhu combines them into one. The preceding four Dharma practices are for one's own purification. Hearing from others gives rise to the wisdom of hearing (聞慧, sruta-maya-prajna); holding the mind without delusion gives rise to the wisdom of thinking (思慧, cinta-maya-prajna), repeatedly contemplating, and even the wisdom of cultivation (修慧, bhavana-maya-prajna). The fifth Dharma practice is for teaching sentient beings. The treatise verse says: 『The three types of Dharma in the text, receiving, upholding, hearing, and extensively speaking, cultivation from others and』
內 得聞是修智 此為自淳熟 餘者化眾生
經。則為如來至悉見是人 贊曰。此蒙佛憶念也。若能捨離樂味禪定。能於此經具修三惠四親近行。自他利者佛知見之常親近也。
經。皆得成就至無邊功德 贊曰。次攝福。于中有二。初標福德多。后校量顯勝。此初也。以信行他持說經。福雖是有漏。聞熏習故。而能資長。本無漏遠與佛果圓滿四智而為疏緣。近與十地二無漏智亦為增上。亦與十地十王果報為異熟因。能成此因。得此等果故。言成就無邊功德。
經。須菩提至身命佈施 贊曰。下校量顯于中有二。初舉捨身多。后校聞經福。初中復二。初施廣后時長。此初施廣。即天親論明事大也。
經。如是無量至以身佈施 贊曰。此顯時長。即天親論顯時大也。
經。若復有人至其福勝彼 贊曰。下校量經福。于中有二。初舉劣校量。后況復勝行。此初也。于中法行各起四行。自作教他贊勵慶慰。其慶慰者是隨喜。由隨喜故信心不迷。迷者即是不隨喜義。既能隨喜故心不迷。
經。何況有人至為人解說 贊曰。此況復勝行也。不謗少福。彼尚不如況盡受持行五法行不可將彼事。大時大舍身功德用為校量。即是答前得何福問。論依此義而作頌云。
以事及時大 福中
【現代漢語翻譯】 現代漢語譯本 內：內心深處，能夠聽聞這種修習智慧的方法。 此為自淳熟：這能使自身達到純熟的境界，餘者化眾生：其餘的則用來教化眾生。 經：佛經上說，如來能夠完全知曉並看見這個人。贊曰：這是蒙受佛陀憶念的人。如果能夠捨棄對樂味和禪定的執著，能夠依照這部經書，具足修習三種智慧和四種親近之行，那麼這種自利利他的行為，是佛陀智慧所常常親近的。 經：都能成就乃至無邊功德。贊曰：接下來是攝取福德。其中分為兩部分，首先標明福德眾多，然後衡量顯示殊勝。這是第一部分。因為相信並實踐，為他人持誦解說經文，這種福德雖然是有漏的，但因為聞法的熏習，能夠資助增長。從長遠來看，為最終證得佛果的圓滿四智結下間接的緣分；從近期來看，也能增進十地菩薩的二種無漏智慧。也能為十地菩薩和十王的果報，作為異熟因。能夠成就這樣的因，得到這樣的果，所以說成就無邊功德。 經：須菩提，乃至以身佈施。贊曰：下面衡量顯示殊勝，其中分為兩部分，首先舉例捨身佈施的功德之多，然後衡量聽聞經文的福德。這是第一部分，舉例佈施的範圍之廣，也就是天親菩薩在《攝大乘論》中所說的事大。 經：像這樣無量乃至以身佈施。贊曰：這顯示了時間的長久，也就是天親菩薩在《攝大乘論》中所說的時間之長。 經：如果又有人乃至其福勝彼。贊曰：下面衡量經文的福德，其中分為兩部分，首先舉例較差的進行衡量，然後是更殊勝的行為。這是第一部分。其中法行各自發起四種行為：自己修行、教導他人、讚歎鼓勵、慶幸慰問。其中的慶幸慰問就是隨喜。因為隨喜的緣故，信心不會迷惑。迷惑就是不隨喜的意思。既然能夠隨喜，所以心不迷惑。 經：何況有人乃至為人解說。贊曰：這是更殊勝的行為。不是說捨身佈施沒有福德，而是說捨身佈施的福德尚且不如聽聞和為人解說此經的福德。何況是盡力受持和實行五種法行呢？不能將那件事大、時大、捨身佈施的功德，用來與受持此經的功德進行衡量。這就是回答前面所問的『得何福』的問題。《攝大乘論》依據這個意義而作偈頌說： 以事及時大，福中
【English Translation】 English version Inner: To be able to hear this method of cultivating wisdom in the depths of one's heart. This is for self-maturation: This enables oneself to reach a state of purity and maturity, the rest transforms sentient beings: The rest is used to teach and transform sentient beings. Sutra: The sutra says that the Tathagata can fully know and see this person. Commentary: This is a person who is remembered by the Buddha. If one can abandon attachment to the taste of pleasure and meditation, and can fully cultivate the three wisdoms and four practices of closeness according to this sutra, then this behavior of benefiting oneself and others is what the Buddha's wisdom often approaches. Sutra: All can achieve even boundless merit. Commentary: Next is the collection of merit. There are two parts to it, first stating the abundance of merit, and then measuring and showing the superiority. This is the first part. Because of believing and practicing, reciting and explaining the scriptures for others, this merit, although with outflows, can be supported and increased because of the熏習(xūn xí, influence) of hearing the Dharma. In the long run, it forms an indirect connection to the complete four wisdoms of the final attainment of Buddhahood; in the near term, it can also enhance the two non-outflow wisdoms of the ten Bhumis (stages of a Bodhisattva's path). It can also serve as the異熟因(yì shú yīn, cause of different maturation) for the果報(guǒ bào, karmic retribution) of the ten Bhumis and ten kings. Being able to accomplish such a cause and obtain such a result, it is said to achieve boundless merit. Sutra: Subhuti, even to giving away one's body. Commentary: Below, measuring and showing the superiority, there are two parts, first giving an example of the greatness of the merit of giving away one's body, and then measuring the merit of hearing the scriptures. This is the first part, giving an example of the breadth of giving, which is what Vasubandhu (天親菩薩, Tiān Qīn Pú Sà) said in the Mahāyānasaṃgraha (攝大乘論, Shè Dà Chéng Lùn) as the greatness of the event. Sutra: Like this, immeasurable, even to giving away one's body. Commentary: This shows the length of time, which is what Vasubandhu said in the Mahāyānasaṃgraha as the greatness of time. Sutra: If there is someone else, even their merit surpasses that. Commentary: Below, measuring the merit of the scriptures, there are two parts, first giving an example of the inferior to measure, and then the more superior behavior. This is the first part. Among them, each Dharma practice initiates four behaviors: cultivating oneself, teaching others, praising and encouraging, rejoicing and consoling. The rejoicing and consoling is隨喜(suí xǐ, rejoicing). Because of rejoicing, faith is not confused. Confusion is the meaning of not rejoicing. Since one can rejoice, the mind is not confused. Sutra: How much more so if someone even explains it for others. Commentary: This is the more superior behavior. It is not to say that giving away one's body has no merit, but that the merit of giving away one's body is not as good as the merit of hearing and explaining this sutra for others. How much more so if one strives to uphold and practice the five Dharma practices? One cannot use the merit of that great event, great time, and giving away one's body to measure the merit of upholding this sutra. This is the answer to the question asked earlier, 'What merit is obtained?' The Mahāyānasaṃgraha makes a verse based on this meaning: With event and time great, in merit
勝福德
經。須菩提至無邊功德 贊曰。次嘆法修行。于中有二。初讚歎法勝。后嘆修行人勝。初中復二。初正贊後重成。此初也。天親自下顯九種義答前成就何業頌云。
非餘者境界 唯依大人說 及希聞信法 滿足無上界 受持真妙法 尊重身得福 及遠離諸法 復能速證法 成種種勢力 得大妙果報 如是等勝業 於法修行智
頌初十句顯九種義釋經文。其後二句總結勸智。前中初句釋此經文。此勝功德。唯佛與佛乃能自覺云不可思。無可及勝。非彼聲聞菩薩所測名不可稱。以此功德無邊際故。是故偈言非餘者境界。
經。如來為發至上乘者說 贊曰。此重成也。為成此前不可稱義故。說為發大乘者。說上乘者說此二空是菩薩。體雖無別。約義下二能凈二障故名大乘。余乘不及複名最上希求。此人名為發者。大心者論名大人。是前頌唯依大人說為大人說故不可稱。
經。若有人能至思議功德 贊曰。次贊修行人。于中有三。一嘆行德。二荷正法。三簡非相。此初也。此法行人所得功德。唯有如來能悉知見。余不能知。以是能成極果因故。即前滿足無上果也。
經。如是人等至三菩提 贊曰。此荷正法也。無上菩提不過理智。此經詮亦名菩提。今以念
【現代漢語翻譯】 現代漢語譯本 勝福德
經。須菩提至無邊功德 贊曰。次嘆法修行。于中有二。初讚歎法勝。后嘆修行人勝。初中復二。初正贊後重成。此初也。天親自下顯九種義答前成就何業頌云。
非餘者境界 唯依大人說 及希聞信法 滿足無上界 受持真妙法 尊重身得福 及遠離諸法 復能速證法 成種種勢力 得大妙果報 如是等勝業 於法修行智
頌初十句顯九種義釋經文。其後二句總結勸智。前中初句釋此經文。此勝功德。唯佛與佛乃能自覺云不可思。無可及勝。非彼聲聞菩薩所測名不可稱。以此功德無邊際故。是故偈言非餘者境界。
經。如來為發至上乘者說 贊曰。此重成也。為成此前不可稱義故。說為發大乘者。說上乘者說此二空是菩薩。體雖無別。約義下二能凈二障故名大乘。余乘不及複名最上希求。此人名為發者。大心者論名大人。是前頌唯依大人說為大人說故不可稱。
經。若有人能至思議功德 贊曰。次贊修行人。于中有三。一嘆行德。二荷正法。三簡非相。此初也。此法行人所得功德。唯有如來能悉知見。余不能知。以是能成極果因故。即前滿足無上果也。
經。如是人等至三菩提 贊曰。此荷正法也。無上菩提不過理智。此經詮亦名菩提。今以念
【English Translation】 English version Superior Merit and Virtue
Sutra: Subhuti [須菩提] (one of the ten principal disciples of the Buddha) speaks of boundless merit and virtue. Commentary: Next, it praises the practice of Dharma, which has two aspects. First, it praises the superiority of the Dharma; second, it praises the superiority of the practitioners. The first aspect further divides into two: first, a direct praise; second, a repeated confirmation. This is the first. The Heavenly One personally reveals nine meanings to answer the previous verse about accomplishing what karma:
Not the realm of others, Only relying on the words of great beings, And those who aspire to hear and believe in the Dharma, Fulfilling the unsurpassed realm, Receiving and upholding the true and wonderful Dharma, Respecting the body and gaining blessings, And being far from all dharmas, Also able to quickly realize the Dharma, Accomplishing various powers, Obtaining great and wonderful karmic rewards, Such superior karma, Through wisdom in practicing the Dharma.
The first ten lines of the verse reveal nine meanings to explain the sutra text. The last two lines summarize and encourage wisdom. The first line of the former explains this sutra text. This superior merit and virtue can only be self-realized by Buddhas and Buddhas, described as 'inconceivable.' It is unmatched and superior, beyond the comprehension of Shravakas [聲聞] (hearers) and Bodhisattvas [菩薩] (enlightenment beings), hence called 'unfathomable.' This is because this merit and virtue is boundless. Therefore, the verse says, 'Not the realm of others.'
Sutra: The Tathagata [如來] (Thus Come One, an epithet of the Buddha) speaks for those who aspire to the Supreme Vehicle. Commentary: This is a repeated confirmation. To confirm the previous 'unfathomable' meaning, it is said for those who aspire to the Great Vehicle. Speaking of the Supreme Vehicle, it speaks of the two emptinesses, which are Bodhisattvas. Although the essence is not different, in terms of meaning, the latter two can purify the two obscurations, hence called the Great Vehicle. Other vehicles cannot reach it, so it is also called the most supreme aspiration. This person is called an 'aspirant.' Those with great minds are called 'great beings' in the treatise. This is what the previous verse says, 'Only relying on the words of great beings,' so it is unfathomable because it is spoken for great beings.
Sutra: If someone can reach the inconceivable merit and virtue. Commentary: Next, it praises the practitioners. There are three aspects: first, praising the virtue of practice; second, bearing the correct Dharma; third, distinguishing non-characteristics. This is the first. The merit and virtue obtained by this Dharma practitioner can only be fully known and seen by the Tathagata. Others cannot know it because it is the cause of accomplishing the ultimate fruit, which is the previous fulfillment of the unsurpassed fruit.
Sutra: Such people will attain Samyak-sambodhi [三菩提] (perfect enlightenment). Commentary: This bears the correct Dharma. Unsurpassed Bodhi [菩提] (enlightenment) is nothing more than reason and wisdom. This sutra also explains and is called Bodhi. Now, with mindfulness
惠蘊持在心。即是以肩荷擔何種菩提法也。即前受持妙法也。
經。何以故至聽受讀誦 贊曰。此簡非相也。先徴后釋。何以故法行可難。成大福聚為荷菩提。答中有二。樂不法者。謂二乘人唯信人空不信法空。有法執故。志意狹劣。不皆聞故。著我見等。即諸外道未離我執。同謂有智人法執縛不求二空不能受故。返顯能受。是大乘人離土者故。能成就如前功德。即前及希聞信法與為大乘者義相違帶故在第二而義樂此。
經。須菩提至而散其處 贊曰。此天等供養。以花鬘等恭敬供養。右繞禮拜故名是塔。說經之處地當可尊。次持經人身可重生無量殊勝福德。即前尊重身得福也。
經。複次須菩提至為人輕賤 贊曰。此顯滅罪。于中有三。初明於賤次彰滅罪復得菩提。此初也 輕賤有二。一謂罵辱。二謂打縛。無著云輕賤其輕賤。
經。是人先世至則為消滅 贊曰。此彰滅罪也。餘本此文即何以故。贊曰先世有二。一過去生。二持經。前罪經被輕。所以即以滅罪釋其所由。業有四。一順現受。二順生受。三順后受。四不定受。若前先世有順后受及不定受。若后先世惠現生后不定。四業罪業既爾。福業亦然。除謗正法。顯善報人及登地上諸聖菩薩。余說一向偏善惡者。具二業者。隨其善惡有勝
【現代漢語翻譯】 惠蘊持在心中。這就是用肩膀承擔何種菩提之法呢？就是先前所受持的妙法啊。
經：『何以故』至『聽受讀誦』 贊曰：這是簡要說明並非只是外在形式。先提出疑問，後進行解釋。為什麼佛法修行難以成就，卻能成就巨大的福德聚集，從而承擔菩提？回答中有兩種情況：一是樂於不符合佛法的人，指二乘之人，他們只相信人空，不相信法空，因為有法執的緣故。他們的志向和意願狹隘淺薄，不能全部聽聞佛法。二是執著於我見等，即各種外道，沒有脫離我執。同樣認為有智慧的人被法執束縛，不尋求人法二空，所以不能接受佛法。反過來彰顯能夠接受佛法的是大乘之人，因為他們遠離了執著。能夠成就如前所述的功德。即前文所說的希求聽聞、信受佛法與成為大乘之人的意義相互關聯，因此放在第二位，而意義上樂於此。
經：『須菩提』至『而散其處』 贊曰：這是天等供養。用花鬘等恭敬供養，右繞禮拜，所以稱為塔。宣說佛經的地方應當受到尊重。其次，持經之人身可重生，獲得無量殊勝的福德。即前文所說的尊重自身可以獲得福德。
經：『複次須菩提』至『為人輕賤』 贊曰：這是彰顯滅罪。其中有三個方面：首先說明被輕賤，其次彰顯滅罪，最終獲得菩提。這是第一個方面。輕賤有兩種：一是謾罵侮辱，二是毆打捆綁。無著菩薩說，輕賤就是輕賤。
經：『是人先世』至『則為消滅』 贊曰：這是彰顯滅罪。其他版本中，這段文字是『何以故』。贊曰：先世有兩種含義：一是過去生，二是持經。前世的罪業，因為佛經而被輕賤，所以用滅罪來解釋其原因。業有四種：一是順現受，二是順生受，三是順后受，四是不定受。如果前世有順后受和不定受的罪業，那麼後世的罪業會顯現在今生或後世，或者是不定。四種業的罪業既然如此，福業也是如此。除了誹謗正法的人，彰顯善報之人以及登上菩薩果位的聖賢菩薩。其餘說一向偏善或偏惡的人，具備兩種業的人，隨著其善惡而有勝負。
【English Translation】 Holding the wisdom within one's heart. What kind of Bodhi Dharma is being shouldered? It is the wonderful Dharma previously received and upheld.
Sutra: 'Why' to 'hear, receive, read, and recite.' Commentary: This briefly explains that it is not merely an external form. First, a question is raised, then explained. Why is Dharma practice difficult to achieve, yet it can accumulate great merit and thus bear Bodhi? There are two situations in the answer: First, those who delight in what is not Dharma refer to the followers of the Two Vehicles (二乘, Er Cheng), who only believe in the emptiness of self (人空, Ren Kong) but not the emptiness of phenomena (法空, Fa Kong), because they have attachment to phenomena (法執, Fa Zhi). Their aspirations are narrow and shallow, and they cannot hear all the Dharma. Second, those who are attached to views of self (我見, Wo Jian), such as various non-Buddhist paths (外道, Wai Dao), have not abandoned their ego (我執, Wo Zhi). They similarly believe that wise people are bound by attachment to phenomena and do not seek the emptiness of both self and phenomena, so they cannot accept the Dharma. Conversely, it highlights that those who can accept the Dharma are followers of the Mahayana (大乘, Da Cheng), because they are free from attachments. They can achieve the merits mentioned earlier. That is, the meaning of seeking to hear, believing in, and accepting the Dharma, as mentioned earlier, is related to becoming a Mahayana practitioner, so it is placed second, but in meaning, it delights in this.
Sutra: 'Subhuti' to 'scattered there.' Commentary: This refers to offerings from gods and others. They respectfully offer flowers and garlands, circumambulate to the right, and prostrate, so it is called a stupa (塔, Ta). The place where the Sutra is expounded should be respected. Secondly, the body of the person who upholds the Sutra can be reborn and obtain immeasurable and extraordinary merits. That is, respecting oneself can obtain merit, as mentioned earlier.
Sutra: 'Furthermore, Subhuti' to 'despised by others.' Commentary: This reveals the eradication of sins. There are three aspects: First, it explains being despised; second, it reveals the eradication of sins; and finally, it obtains Bodhi. This is the first aspect. There are two types of contempt: one is verbal abuse and insult, and the other is physical assault and binding. Asanga (無著, Wu Zhu) said, contempt is contempt.
Sutra: 'This person's past lives' to 'will be extinguished.' Commentary: This reveals the eradication of sins. In other versions, this passage is 'Why?' Commentary: 'Past lives' has two meanings: one is past lives, and the other is upholding the Sutra. The sins of past lives are despised because of the Sutra, so the eradication of sins is used to explain the reason. There are four types of karma: one is karma to be experienced in the present life (順現受, Shun Xian Shou), two is karma to be experienced in the next life (順生受, Shun Sheng Shou), three is karma to be experienced in subsequent lives (順后受, Shun Hou Shou), and four is indeterminate karma (不定受, Bu Ding Shou). If there are sins of karma to be experienced in subsequent lives and indeterminate karma in past lives, then the sins of karma in subsequent lives will manifest in this life or subsequent lives, or they are indeterminate. Since the sins of the four types of karma are like this, so are the merits of karma. Except for those who slander the true Dharma, it reveals those who are rewarded with good and the saints and Bodhisattvas who have attained the stages of Bodhisattvahood (菩薩果位, Pusa Guowei). The rest who speak of one-sidedly good or bad, those who possess two types of karma, have victory or defeat depending on their good or bad.
劣故受罪福。報彼業盡已受彼業果。而持經人具二業者。由福勝故得持此經。有罪業故被人輕賤。若不持經。善業勢盡惡業不亡。當隨惡道。由持經故。輕受毀辱罪業消滅故說輕賤。是其善事。若唯一向有癡業者。當隨惡道。豈合聞經。若唯一向有福業者。受極樂果。豈被輕賤。妄興色難。未融妙趣妨而不通。若作斯何或不遣。此中且據中處受持令持經人遇難勿退。若心邈到淳至持者。雖無輕賤重罪亦除。
經。當得阿耨三菩提 贊曰。此得菩提也。得菩提者。顯乎罪滅。由前罪滅故得菩提。即前頌云及遠離諸障。
經。須菩提至無空過者 贊曰。上明五種殊勝功德舍靜味。次下重釋五中。第二攝福德聚。于中唯論下三為三。初顯經滅力。次闕福德多。后何人能說。初中復二。初舉余福德。后校量顯勝。此初也。我曾過去阿僧祇者。謂成佛前。從金剛定七時滿心然燈佛后為一僧祇。非此所論。今取已前二僧祇劫。所修供養余持經外有所得行。以用校量故。言過去阿僧祇劫。然燈佛前然燈佛后。能無相修福惠。廣大不可校量。一剎那福實勝前故。所言八百四千等者者。此順西方倒陳其福。順此方者即那由他億萬四千八百諸佛。西方數法與此不同。亦余諸經數各差異。但可總言然燈佛前供諸佛福不如於此不所
【現代漢語翻譯】 現代漢語譯本 劣故受罪福（因為低劣的緣故而承受罪與福）。報彼業盡已受彼業果（等到那些業報結束，就已經承受了那些業的果報）。而持經人具二業者（而誦持經典的人，如果同時具有善業和惡業），由福勝故得持此經（由於善業勝過惡業，所以才能誦持這部經典）。有罪業故被人輕賤（因為有罪業的緣故，所以被人輕視和輕賤）。若不持經（如果他不誦持這部經典），善業勢盡惡業不亡（善業的勢力就會耗盡，而惡業不會消亡），當隨惡道（就應當墮入惡道）。由持經故（由於誦持經典的緣故），輕受毀辱罪業消滅故說輕賤（輕輕地承受譭謗和侮辱，罪業得以消滅，所以說被輕賤）。是其善事（這是他的善事）。若唯一向有癡業者（如果完全只有愚癡的惡業），當隨惡道（就應當墮入惡道），豈合聞經（怎麼能聽聞經典呢）。若唯一向有福業者（如果完全只有福業），受極樂果（就應當享受極樂的果報），豈被輕賤（怎麼會被輕視和輕賤呢）。妄興色難（無端地製造色身的障礙），未融妙趣妨而不通（沒有領會到微妙的趣味，阻礙而不通達）。若作斯何或不遣（如果這樣做，或許不會被遣責）。此中且據中處受持令持經人遇難勿退（這裡暫且根據中間的情況來說，使誦持經典的人遇到困難不要退縮）。若心邈到淳至持者（如果心境高遠，達到純真至誠地誦持經典的人），雖無輕賤重罪亦除（即使沒有被輕視和輕賤，深重的罪業也會消除）。 經（經典）。當得阿耨三菩提（應當獲得阿耨多羅三藐三菩提，無上正等正覺） 贊曰（讚頌說）。此得菩提也（這是說獲得菩提）。得菩提者（獲得菩提的人），顯乎罪滅（罪業明顯地消滅了）。由前罪滅故得菩提（由於之前的罪業消滅了，所以才能獲得菩提）。即前頌云及遠離諸障（就是前面偈頌所說的，以及遠離各種障礙）。 經（經典）。須菩提至無空過者（須菩提，直到沒有空過的人） 贊曰（讚頌說）。上明五種殊勝功德舍靜味（上面說明五種殊勝的功德，捨棄了寂靜的滋味）。次下重釋五中（接下來重新解釋五種功德中的）。第二攝福德聚（第二種是攝取福德聚集）。于中唯論下三為三（其中只討論下面的三種，分為三部分）。初顯經滅力（首先顯示經典消滅罪業的力量）。次闕福德多（其次是缺少福德）。后何人能說（最後是什麼人能夠宣說）。初中復二（第一部分又分為兩部分）。初舉余福德（首先舉出其他的福德）。后校量顯勝（然後進行比較，顯示誦經的殊勝）。此初也（這是第一部分）。我曾過去阿僧祇者（我曾經在過去無數阿僧祇劫中）。謂成佛前（指的是成佛之前）。從金剛定七時滿心然燈佛后為一僧祇（從金剛定七個時期圓滿，燃燈佛之後為一個阿僧祇劫）。非此所論（不是這裡所討論的）。今取已前二僧祇劫（現在取之前的兩個阿僧祇劫）。所修供養余持經外有所得行（所修的供養，以及誦持經典之外所得到的修行）。以用校量故（用來比較的緣故）。言過去阿僧祇劫（說過去阿僧祇劫）。然燈佛前然燈佛后（燃燈佛之前，燃燈佛之後）。能無相修福惠（能夠無相地修習福德和智慧）。廣大不可校量（廣大而不可衡量）。一剎那福實勝前故（一剎那的福德確實勝過之前的緣故）。所言八百四千等者（所說的八百四千等）。此順西方倒陳其福（這是順著西方的計數方法，倒過來陳述他的福德）。順此方者即那由他億萬四千八百諸佛（順著我們這邊的計數方法，就是那由他億萬四千八百諸佛）。西方數法與此不同（西方的計數方法和我們這裡不同）。亦余諸經數各差異（其他經典中的計數方法也各有差異）。但可總言然燈佛前供諸佛福不如於此不所（但可以總的說，燃燈佛之前供養諸佛的福德，不如在這裡不……）
【English Translation】 English version Suffering and happiness are received due to inferior causes. When the retribution for those karmas is exhausted, the consequences of those karmas have already been endured. However, if a person who upholds the Sutra possesses both good and bad karmas, they are able to uphold this Sutra because their good karma outweighs their bad karma. Because of their bad karma, they are despised and belittled by others. If they did not uphold the Sutra, their good karma would be exhausted, and their bad karma would not disappear, so they would fall into evil paths. Because they uphold the Sutra, they lightly endure insults and humiliations, and their sinful karma is extinguished, hence it is said that they are belittled. This is actually a good thing for them. If someone only has the karma of delusion, they should fall into evil paths; how could they be fit to hear the Sutra? If someone only has good karma, they should receive the blissful results of the Pure Land; how could they be despised and belittled? To groundlessly create difficulties based on physical appearance is to fail to understand the subtle and wonderful meaning, obstructing and preventing understanding. If one does this, perhaps they will not be blamed. This passage is based on the middle ground of upholding the Sutra, so that those who uphold the Sutra will not retreat when encountering difficulties. If one's mind is lofty and reaches a state of pure sincerity in upholding the Sutra, even without being despised and belittled, their heavy sins will also be eliminated. Sutra: They will attain Anuttara-Samyak-Sambodhi (Unsurpassed Perfect Enlightenment). Commentary: This refers to attaining Bodhi (Enlightenment). Those who attain Bodhi clearly have their sins extinguished. Because their previous sins are extinguished, they attain Bodhi. This is what the previous verse said: 'and be far away from all obstacles.' Sutra: Subhuti (One of the ten principal disciples of the Buddha), until there is no one who passes by in vain. Commentary: The above explains the five kinds of extraordinary merits, abandoning the taste of tranquility. The following section re-explains the second of the five, which is gathering a collection of merits. Among these, only the last three are discussed, divided into three parts. First, it shows the power of the Sutra to extinguish sins. Second, it discusses the lack of abundant merit. Third, it asks who is able to speak about it. The first part is further divided into two parts. First, it mentions other merits. Then, it compares and shows the superiority of upholding the Sutra. This is the first part. 'I once, in the past, countless Asamkhya (an extremely large number) kalpas (an immeasurable period of time)' refers to before becoming a Buddha. From the completion of the Vajra Samadhi (Diamond Concentration) for seven periods, after Dipankara Buddha (the Buddha of the past who predicted Shakyamuni's Buddhahood), one Asamkhya kalpa is counted. This is not what is being discussed here. Now, take the two Asamkhya kalpas before that. The offerings and practices cultivated, other than upholding the Sutra, are used for comparison. Therefore, it is said 'past countless Asamkhya kalpas.' Before Dipankara Buddha and after Dipankara Buddha, one was able to cultivate blessings and wisdom without attachment, which is vast and immeasurable. The merit of a single moment is truly superior to the previous merits. The phrase 'eight hundred four thousand, etc.' follows the Western counting method, stating the merit in reverse order. Following our counting method, it would be Nayuta (another large number), hundreds of millions, forty-four thousand eight hundred Buddhas. The Western counting method is different from ours. Also, the numbers in other Sutras vary. But it can be generally said that the merit of making offerings to all the Buddhas before Dipankara Buddha is not as great as not...
于中強生下別二祇逢佛非佛爾故。經中隨舉顯校量故。
經。若復有人至所不能及 贊曰。此校量顯勝也。下位有情惡世持說勝佛二祇修因勝福顯然。燈前雖行供養心有所得未蒙授記。是故不如持說經福無所得因。速成佛故即前復能速證法也。
經。須菩提至狐疑不信 贊曰。此闕福德多也。以福廣多非情計壞。若今說者。新學菩薩二乘凡夫。即便迷悶心發狂亂返生狐疑而不信受故。但略說不具言耳。
經。須菩提至不可思議 贊曰。此何人能說也。是經文字福因之能及所得果不離心言。不可思議難可解了。雖人能但唯佛能生非余所測。但勸持宜希當勝果故。前論頌顯此義云。
成種種勢力 得大妙果報
由是菩薩。應勤受持勿耽定味而為智障。
經。爾時須菩提至降伏其心 贊曰。次第十五歡喜勸住處。顯第十一應非無住疑。令修真實無住無道。謂信行地雖未證得真無住道。而於比觀證無住道。亦得相應。數修此故。能離二取證真見道。斷伏二障。由證以觀以證道故。自見得勝起我而生喜躍掉動之心。當不能處證無住道。次復得入真無住道故。自取心深成障礙故。論頌云。
于內心修行 厚我為菩薩 此即障於心 違于不住道
由住自取返疑無住。若說菩薩
【現代漢語翻譯】 現代漢語譯本： 於此之中，（有人）勉強（用）兩祇（劫）（的時間）逢佛，（有人）非佛（時逢佛），原因就在於此。經文中隨處舉例，是爲了顯示（功德的）校量（差別）。
經。（佛說）如果又有人到達所不能到達的（境界）……贊曰。這是校量顯示（持經功德的）殊勝之處。下位有情在惡世持經說法，勝過（有人在）佛（時用）兩祇（劫）修因，（其）勝福是顯然的。（比如有人在）燈前雖然行供養，（但）心有所得，未蒙授記。因此不如持說經的福德，（因為持說經）無所得因，速成佛故，即（是說）前面（的持經者）又能快速證法。
經。（佛說）須菩提（啊），（有人對此經典）乃至狐疑不信……贊曰。這是（因為）闕（少）福德（的緣故）。因為福（德）廣（大）多（的人），非（一般）情（識）可以估計破壞。如果現在（對）說（此經的人來說），新學菩薩、二乘凡夫，即便迷悶，心發狂亂，反而生起狐疑而不信受（此經），所以（佛）只是略說，不具言（其原因）罷了。
經。（佛說）須菩提（啊），（此經）乃至不可思議……贊曰。這是什麼人能說（此經）呢？是經文字（是）福因，（其）能及（于）所得果，不離心言，不可思議，難以理解。雖然人能（說此經），但唯（有）佛能生（此經），非（他人）所能測度。只是勸（人）持（經），宜（望）希（求）當（得）勝果的緣故。前面論頌顯示此義說：
成就種種勢力，得大妙果報。
因此菩薩，應（當）勤（奮）受持，勿（要）耽（于）定味而為智障。
經。（佛說）爾時須菩提（啊），（菩薩）乃至降伏其心……贊曰。次第（是）十五歡喜勸住處，顯示第十一（的）應非無住（之）疑，令（人）修（習）真實無住無道。所謂信行地，雖未證得真無住道，而於比觀證無住道，也得相應。數（數）修（習）此（法）的緣故，能離二取，證真見道，斷伏二障。由（于）證（得）以觀以證道（的緣故），自見得勝，起我而生喜躍掉動之心，當（然）不能處（于）證無住道（的境界）。次復得入真無住道（的緣故），自取心深，成障礙（的緣故）。論頌說：
于內心修行，厚我為菩薩，此即障於心，違于不住道。
由於住（著于）自取，返（而）疑（惑）無住。如果說菩薩……
【English Translation】 English version: Herein, (someone) barely (with) two kalpas (of time) encounters the Buddha, (someone) encounters the Buddha (when it is) not the time of the Buddha, the reason lies in this. The examples cited throughout the sutra are to show the differences in the measurement (of merit).
Sutra: If there is someone who reaches what cannot be reached... Commentary: This is a comparison showing the superiority (of upholding the sutra). A sentient being in a lower position upholding and speaking the sutra in an evil age surpasses (someone) cultivating causes for two kalpas during the time of the Buddha, the superior merit is obvious. (For example, someone) may make offerings before a lamp, but with a mind that seeks attainment, they have not yet received a prediction of Buddhahood. Therefore, it is not as good as the merit of upholding and speaking the sutra, because (upholding and speaking the sutra) is the cause of non-attainment, and thus quickly attains Buddhahood, meaning that the former (upholder of the sutra) can also quickly realize the Dharma.
Sutra: Subhuti, (if someone) even doubts and disbelieves (this sutra)... Commentary: This is because of a lack of merit. Because the vast and abundant merit cannot be estimated or destroyed by ordinary consciousness. If now, for the speaker (of this sutra), newly learning Bodhisattvas, those of the Two Vehicles, and ordinary people, they would become confused, their minds would become deranged, and they would instead give rise to doubt and not accept (this sutra), so (the Buddha) only speaks briefly, not fully stating (the reasons).
Sutra: Subhuti, (this sutra) is even inconceivable... Commentary: Who can speak (this sutra)? The words of this sutra are the cause of merit, and the resulting fruit that can be attained is inseparable from the mind and speech, inconceivable and difficult to understand. Although people can (speak this sutra), only the Buddha can generate (this sutra), which cannot be fathomed by others. It is only to encourage (people) to uphold (the sutra), hoping to attain the superior fruit. The previous treatise verse shows this meaning, saying:
Accomplishing various powers, obtaining great and wonderful rewards.
Therefore, Bodhisattvas should diligently uphold (this sutra), and not be attached to the taste of samadhi, which would become an obstacle to wisdom.
Sutra: At that time, Subhuti, (the Bodhisattva) even subdues his mind... Commentary: The sequence is the fifteenth place of joy and encouragement to abide, showing the eleventh doubt of 'should not abide nowhere', causing (people) to cultivate true non-abiding and no-path. So-called the stage of faith and practice, although not yet realizing the true non-abiding path, but in comparison and contemplation, realizing the non-abiding path is also corresponding. Because of repeatedly cultivating this (method), one can leave the two grasps, realize the true seeing of the path, and cut off and subdue the two obstacles. Because of realizing the path through contemplation and realization, one sees oneself as victorious, and gives rise to a joyful and agitated mind, then (one) cannot be in the state of realizing the non-abiding path. Next, one can enter the true non-abiding path, but because of deeply grasping one's own mind, it becomes an obstacle. The treatise verse says:
Cultivating within the mind, thickening the self as a Bodhisattva, this is an obstacle to the mind, contrary to the non-abiding path.
Because of abiding (in) self-grasping, one instead doubts non-abiding. If one speaks of Bodhisattvas...
。都無所住而生其心。若爾則應一切無住。如何前云應如是住亦是降伏。既勸住伏非不住故。由自取故。雖修而不契真住。由生疑故復不修無住之道。今言顯彼疑取之心。令其微契無住之道。是故善現再興前日日雖以重所為立別。是故此文非二固說。無著約余住障名離喜勸住處。天親就顯住疑應非無住疑。文下為二。初問后答。此初也。菩薩約前住心降伏為道。我能自取之心為復不起我能心耶。是故問言云何住等。
經。佛告須菩提至實滅度者 贊曰。下答上二。初明無所住。后明無所伏。此初也。菩薩所住為度。眾生妄心取相。謂有所度及其度已實無眾生如界生齊覺乃無故。
經。何以故至則非菩薩 贊曰。此顯無所伏也。先徴后釋。所住若無妄心寧有。若亦無妄所伏亦無。既有所伏妄心明有所相。而言無所度者。何以故耶。故即答云亦無所伏。若諸菩薩謂有我等是所伏者則非菩薩。見有我等則不能伏。不伏我等是凡夫故。
經。所以者何至三菩提者 贊曰。此約無能取也。先徴意云。既有發趣菩提心人明意應有所住所伏無所住伏之。所以者為何謂耶。故即答云勿謂實有。能發趣者能發趣心本無起故。依所住伏說能發趣。所取本無能取無故。二取既無。都無所得。云何菩薩智自取心而乃障于真無
【現代漢語翻譯】 現代漢語譯本：都無所住而生其心。如果這樣，那就應該一切都無所住。為什麼前面又說『應如是住，如是降伏』呢？既然勸人安住和降伏，就不是無所住。這是因為自己執取。雖然修行，但不契合真正的安住，因為產生疑惑，又不修無住之道。現在說這些是爲了顯明他們疑惑和執取的心，讓他們稍微契合無住之道。所以，善現（Subhuti）再次提出前一天的問題，雖然因為所為不同而重新設立問題，所以這段文字並非重複說明。無著（Asanga）根據其餘的安住障礙，稱為離喜勸住之處。天親（Vasubandhu）就顯明安住的疑惑，應該不是無住的疑惑。下文分為兩部分，先問后答。這是開始。菩薩根據前面的住心降伏作為修行的道路，『我能自取』的心難道不會生起『我能』的心嗎？所以問『云何住』等。
經：佛告須菩提至實滅度者。贊曰：下面回答上面的兩個問題，先說明無所住，后說明無所伏。這是開始。菩薩所住是爲了度化眾生，眾生妄心取相，認為有所度化的對象，以及度化已經完成。實際上沒有眾生，如同界限產生時，覺悟才消失一樣。
經：何以故至則非菩薩。贊曰：這說明無所伏。先提問，后解釋。如果所住沒有妄心，哪裡會有所伏？如果也沒有妄心，所伏也就沒有了。既然有所伏，妄心就明顯有所執著，卻說沒有所度化的對象，為什麼呢？所以回答說也沒有所伏。如果諸位菩薩認為有『我』等是所伏的對象，那就不是菩薩。見到有『我』等就不能降伏。不降伏『我』等是凡夫的緣故。
經：所以者何至三菩提者。贊曰：這是關於沒有能執取。先提問，意思是說，既然有發趣菩提心（Bodhi-citta，覺悟之心）的人，那麼他的心應該有所安住和降伏，如果沒有安住和降伏，那又是什麼原因呢？所以回答說不要認為真的有能發趣的人，能發趣的心本來就沒有生起。根據所住和所伏來說能發趣，所執取的東西本來就沒有，能執取的心也就沒有了。兩種執取都沒有，那就什麼都得不到。為什麼菩薩的智慧會自己執取自己的心，反而障礙了真正的無為呢？
【English Translation】 English version: 'They should produce a mind which is nowhere supported.' If so, then everything should be unsupported. Why did you say earlier, 'One should dwell thus, and thus subdue the mind'? Since you advise dwelling and subduing, it is not non-dwelling. This is because of self-grasping. Although they cultivate, they do not accord with true dwelling, because they generate doubt, and they do not cultivate the path of non-dwelling. Now, these words reveal their minds of doubt and grasping, causing them to slightly accord with the path of non-dwelling. Therefore, Subhuti (善現) raises the previous day's question again, although the question is re-established due to the difference in what is to be done. Therefore, this passage is not a redundant explanation. Asanga (無著) calls the remaining obstacles to dwelling the place of advising dwelling by separating from joy. Vasubandhu (天親) clarifies the doubt about dwelling, which should not be a doubt about non-dwelling. The text below is in two parts: first a question, then an answer. This is the beginning. The Bodhisattva (菩薩) takes the subduing of the mind that dwells as the path. Does the mind of 'I can grasp myself' not arise as the mind of 'I can'? Therefore, he asks, 'How should one dwell,' etc.
Sutra: 'The Buddha told Subhuti (須菩提) ... to real extinction.' Commentary: Below, the two questions above are answered. First, it clarifies non-dwelling; second, it clarifies non-subduing. This is the beginning. The dwelling of the Bodhisattva (菩薩) is for the sake of liberating sentient beings. Sentient beings' deluded minds grasp at appearances, thinking there is something to be liberated and that liberation has been accomplished. In reality, there are no sentient beings, just as when a boundary arises, enlightenment disappears.
Sutra: 'Why is it that ... then they are not Bodhisattvas (菩薩).' Commentary: This clarifies non-subduing. First, a question is posed; then, an explanation is given. If there is no deluded mind in dwelling, where would there be anything to subdue? If there is also no deluded mind, then there is nothing to subdue. Since there is something to subdue, the deluded mind clearly grasps at appearances, yet it is said that there is nothing to liberate. Why is that? Therefore, the answer is that there is also nothing to subdue. If the Bodhisattvas (菩薩) think that there are 'I' etc. as objects to be subdued, then they are not Bodhisattvas (菩薩). Seeing 'I' etc., they cannot subdue. Not subduing 'I' etc. is the characteristic of ordinary beings.
Sutra: 'What is the reason that ... to Bodhi (菩提).' Commentary: This is about not having the ability to grasp. First, the intention is questioned, saying that since there are people who aspire to Bodhi-citta (菩提心, the mind of enlightenment), their minds should have something to dwell on and subdue. If there is no dwelling and subduing, then what is the reason? Therefore, the answer is not to think that there is really someone who can aspire. The mind that can aspire originally does not arise. Based on dwelling and subduing, it is said that one can aspire. What is grasped originally does not exist, so the mind that can grasp does not exist. Since both grasps do not exist, then nothing is obtained. Why would the wisdom of the Bodhisattva (菩薩) grasp at its own mind, thereby obstructing true non-action?
住義。然宣演中強以此文配樂頂德深成不可頂德未離能取心故。
經。須菩提至三菩提不 贊曰。次下第十二離無教授障。即第十六求教授住處。次第十二菩薩修因疑。令修勝進求教授行。前雖令離自取之障。依無二取住無住道。而諸菩薩謂為究竟不欲離此處求勝進。豈求教授觀上法取由自不能求教授故。返疑釋迦妄有所行。既其實理都無所得。無發趣人亦無菩薩。云何釋迦于然燈所布發敬花而求教授。妄有所作何所益耶。既爾彼時應有所得。既由疑執不求教授。由此便是無教授障。將欲斷彼執疑之心故。舉昔于然燈佛惠求教授行。我于彼略得住八地。至無功用能無相修雖都無得當相。然燈以求教授進成上位。況信八地未得真住。不求教授觀上法耶。既顯疑執而說此文。是故兩論各明一義。無著約除其執名離不求教授障。天親就顯疑念名顯菩薩修因疑。文分為三問答即成此問也。于彼佛時真實理中頗有取證佛菩薩不。
經。不也世尊至三菩提 贊曰。此答也。準問應知。
經。佛言如是至三菩提 贊曰。下佛印成。于中有二。初總印。后別成。此初也。
經。須菩提至釋迦牟尼 贊曰。下別成中展轉釋疑文下有六。一無法得受記。二真如不可說。三佛不得菩提。四遮正增減執。五真如惠信法
【現代漢語翻譯】 住義（住在義理上）。然而宣講闡釋中，如果強行用這段經文來配樂，就會陷入『頂德』（最高的美德）的深淵，因為無法脫離能取之心。因此，不應該這樣使用。
經：須菩提，乃至三菩提，不…… 贊曰：接下來是第十二個『離無教授障』（遠離不尋求教導的障礙）。也就是第十六個『求教授住處』（尋求教導的住所）。次第十二，菩薩修因疑（菩薩在修行原因上的疑惑），是爲了讓修行更加精進，尋求教導的行為。前面雖然說了要遠離自取之障（自己執取的障礙），依無二取住無住道（依靠不二取，安住在無住的道路上）。但是一些菩薩認為這就是究竟，不想離開這裡去尋求更高的境界。豈能尋求教導，觀察更高的法，因為自己不能尋求教導。反而懷疑釋迦牟尼佛妄有所行（虛妄地有所作為）。既然真正的道理都無所得。沒有發起修行的人，也沒有菩薩。為什麼釋迦牟尼佛在然燈佛（Dipamkara）那裡鋪散頭髮，敬獻鮮花，而尋求教導？虛妄地有所作為，有什麼益處呢？既然如此，那時應該有所得。因為懷疑執著，不尋求教導。由此便是無教授障。將要斷除他們執著懷疑的心，所以舉出過去在然燈佛那裡尋求教導的行為。我于彼略得住八地（我在那裡稍微證得了八地）。乃至無功用能無相修（乃至不用功也能無相修行），雖然都無所得當相（沒有得到任何表相）。然燈佛以尋求教導而精進，成就了更高的果位。更何況相信八地還沒有得到真正的安住，不尋求教導，觀察更高的法呢？既然顯現了懷疑執著，才說這段經文。所以兩部論典各自闡明一個義理。無著（Asanga）從去除執著的角度，稱為『離不求教授障』。天親（Vasubandhu）就顯現疑念的角度，稱為『顯菩薩修因疑』。經文分為問答，就構成了這個疑問。在那位佛陀的時候，在真實的道理中，是否有人取證了佛菩薩的果位呢？
經：不也，世尊，乃至三菩提…… 贊曰：這是回答。根據問題，應該可以理解。
經：佛言，如是，乃至三菩提…… 贊曰：下面是佛陀印證。其中有兩部分。先是總印，后是別成。這是第一部分，總印。
經：須菩提，乃至釋迦牟尼…… 贊曰：下面是別成，其中有展轉釋疑的經文，下面有六點。一，無法得受記（沒有法可以得到授記）。二，真如不可說（真如是不可說的）。三，佛不得菩提（佛沒有得到菩提）。四，遮正增減執（遮止對於正和增減的執著）。五，真如惠信法（真如是智慧和信心的法）。
【English Translation】 Dwelling in the meaning. However, in preaching and explaining, if one forcibly uses this passage to set music, one will fall into the abyss of 'top virtue' (highest virtue), because one cannot escape the mind that can grasp. Therefore, it should not be used in this way.
Sutra: Subhuti, even to the Threefold Bodhi, not... Commentary: Next is the twelfth 'separation from the obstacle of not seeking instruction' (avoiding the obstacle of not seeking guidance). That is, the sixteenth 'seeking the dwelling place of instruction' (seeking a place for teaching). In the twelfth order, the Bodhisattva's doubt about the cause of cultivation (the Bodhisattva's doubts about the cause of practice) is to make the practice more diligent and seek the act of teaching. Although it was said earlier to stay away from the obstacle of self-grasping (the obstacle of one's own clinging), relying on non-dual grasping and dwelling in the path of non-dwelling (relying on non-dual grasping and dwelling on the path of non-dwelling). However, some Bodhisattvas think that this is the ultimate and do not want to leave here to seek a higher realm. How can one seek instruction and observe higher Dharma because one cannot seek instruction oneself? Instead, they doubt that Shakyamuni Buddha is acting falsely (acting falsely). Since the true principle is that nothing can be obtained. There is no one who initiates practice, and there is no Bodhisattva. Why did Shakyamuni Buddha spread his hair and offer flowers to Dipamkara Buddha (Dipamkara) and seek instruction? What is the benefit of acting falsely? Since this is the case, something should have been obtained at that time. Because of doubt and attachment, one does not seek instruction. This is the obstacle of not seeking instruction. In order to eliminate their clinging and doubting minds, the act of seeking instruction from Dipamkara Buddha in the past is cited. I slightly attained the eighth bhumi there (I slightly attained the eighth bhumi there). Even to the point where one can cultivate without effort and without form (even to the point where one can cultivate without effort and without form), although there is no attainment of any form (there is no attainment of any form). Dipamkara Buddha advanced and achieved a higher position by seeking instruction. Moreover, believing that the eighth bhumi has not yet attained true dwelling, does one not seek instruction and observe higher Dharma? Since doubt and attachment are revealed, this passage is spoken. Therefore, the two treatises each explain a principle. Asanga (Asanga) calls it 'separation from the obstacle of not seeking instruction' from the perspective of removing attachment. Vasubandhu (Vasubandhu) calls it 'revealing the Bodhisattva's doubt about the cause of cultivation' from the perspective of revealing doubt. The sutra is divided into questions and answers, which constitute this question. At the time of that Buddha, in the true principle, did anyone obtain the fruit of Buddha or Bodhisattva?
Sutra: No, World Honored One, even to the Threefold Bodhi... Commentary: This is the answer. According to the question, it should be understandable.
Sutra: The Buddha said, so it is, even to the Threefold Bodhi... Commentary: Below is the Buddha's endorsement. There are two parts. First, the general endorsement, and then the separate completion. This is the first part, the general endorsement.
Sutra: Subhuti, even to Shakyamuni... Commentary: Below is the separate completion, in which there are sutras that explain doubts in turn, and there are six points below. First, there is no Dharma to receive prediction (there is no Dharma to receive prediction). Second, Suchness cannot be spoken (Suchness is unspeakable). Third, the Buddha did not attain Bodhi (the Buddha did not attain Bodhi). Fourth, to stop clinging to right and increase or decrease (to stop clinging to right and increase or decrease). Fifth, Suchness is the Dharma of wisdom and faith (Suchness is the Dharma of wisdom and faith).
。六安立第一義。初中又二。初返釋后順成。此初也。菩提若實是可得者。我于彼時實行勝行。應于彼時便得正覺。然燈便不與我授記。以于彼時便應得故。釋迦牟尼此云能寧。既自能寧能寧他故。
經。以實無有至釋迦牟尼 贊曰。此所成也。良以實無勝行可行。亦無如言菩提可證。復于彼時心無所得行順於理。既無退轉。是故然燈授我當記故。論頌云。
以授后時記 然燈行非上 菩提彼行等 非實有為相
經。何以故至諸法如義 贊曰。此真如不可說。文中徴釋。何故菩提無有實法。若無菩提佛亦非有。言于彼時無可得者。何以故耶。彼時所授如來記者。如來即是諸法真如。而此真如實不可說。以離戲論煩動心故。非有為漏實異性故。故於彼時無說無得。
經。若有人言至三菩提 贊曰。此佛不得菩提也。文中二答舉執遮遣。若有人言然燈佛時因行非上不得菩提。后成佛時果德殊勝。應有實法得正覺耶。故遮正云非但彼時不得菩提。后成佛時亦如因行實無所得故。前頌云菩提彼行等。
經。須菩提至無實無虛 贊曰。此遮正增減執也。恐聞因果信無所得。便謗如來都無菩提。謂菩提者言皆虛妄為遮。此故言無實虛。佛菩提者。即是真如。真如無有虛實。一實二相以實無有有
【現代漢語翻譯】 現代漢語譯本：六安立第一義（指佛法中最高的真理）。初中又二，初返釋后順成。此初也。菩提（覺悟）若真實是可得的，我于彼時實行殊勝之行，應于彼時便得正覺（正確的覺悟）。然燈佛（過去佛名）便不與我授記（預言成佛），因為我于彼時便應證得菩提。釋迦牟尼（現在佛名），此云能寧，既能使自己安寧，也能使他人安寧。
經：以實無有至釋迦牟尼。贊曰：此所成也。良以實無勝行可行，亦無如言菩提可證。復于彼時心無所得，行順於理，既無退轉，是故然燈授我當記故。論頌云：
以授后時記，然燈行非上 菩提彼行等，非實有為相
經：何以故至諸法如義。贊曰：此真如（事物的真實本性）不可說。文中徴釋。何故菩提無有實法？若無菩提，佛亦非有。言于彼時無可得者，何以故耶？彼時所授如來記（佛的預言），如來（佛的稱號）即是諸法真如，而此真如實不可說，以離戲論煩動心故，非有為漏（有缺陷的事物）實異性故，故於彼時無說無得。
經：若有人言至三菩提（完全覺悟）。贊曰：此佛不得菩提也。文中二答舉執遮遣。若有人言，然燈佛時因行非上，不得菩提，后成佛時果德殊勝，應有實法得正覺耶？故遮正云，非但彼時不得菩提，后成佛時亦如因行實無所得故。前頌云菩提彼行等。
經：須菩提（佛陀的弟子名）至無實無虛。贊曰：此遮正增減執也。恐聞因果信無所得，便謗如來都無菩提，謂菩提者言皆虛妄，為遮此故言無實虛。佛菩提者，即是真如。真如無有虛實，一實二相以實無有有。
【English Translation】 English version: The Six Establishments define the First Principle (referring to the highest truth in Buddhism). The initial part is further divided into two: first, a return to explanation, then a following completion. This is the first part. If Bodhi (enlightenment) were truly attainable, I should have attained perfect enlightenment at that time by practicing superior conduct. Dipamkara Buddha (name of a past Buddha) would not have given me a prophecy (of becoming a Buddha), because I should have attained Bodhi at that time. Shakyamuni (name of the current Buddha), which means 'capable of pacifying,' is able to pacify himself and others.
Sutra: 'Because in reality there is no...' to 'Shakyamuni.' Commentary: This is what is accomplished. Indeed, there is no superior conduct to practice, nor is there Bodhi to be attained as spoken of. Moreover, at that time, the mind was without attainment, conduct was in accordance with reason, and there was no regression. Therefore, Dipamkara gave me the prophecy. The verse in the treatise says:
'Because the prophecy was given later, Dipamkara's conduct was not supreme. Bodhi and that conduct are equal, Not truly having conditioned characteristics.'
Sutra: 'Why is it that...' to 'the suchness of all dharmas.' Commentary: This True Nature (the real essence of things) is inexpressible. The text questions and explains. Why is it that Bodhi has no real substance? If there were no Bodhi, there would be no Buddha. Why is it said that nothing can be attained at that time? The Tathagata's (title of a Buddha) prophecy given at that time, the Tathagata is the True Nature of all dharmas, and this True Nature is truly inexpressible, because it is free from the agitation of playful thoughts, and it is not of a different nature from conditioned defilements. Therefore, at that time, there is no speaking and no attainment.
Sutra: 'If someone says...' to 'perfect enlightenment.' Commentary: This Buddha did not attain Bodhi. The text responds in two ways, raising and refuting attachments. If someone says that Dipamkara Buddha's conduct at the time of the cause was not supreme, and he did not attain Bodhi, but when he became a Buddha later, his virtuous qualities were outstanding, should there be a real substance to attain perfect enlightenment? Therefore, it is refuted by saying that not only did he not attain Bodhi at that time, but when he became a Buddha later, it was also like the cause, with no real attainment. The previous verse said that Bodhi and that conduct are equal.
Sutra: 'Subhuti (name of a disciple of the Buddha)...' to 'neither real nor unreal.' Commentary: This refutes the attachment to increase or decrease. Fearing that hearing about cause and effect and believing that there is no attainment, one might slander the Tathagata as having no Bodhi at all, saying that Bodhi is all false words, to prevent this, it is said to be neither real nor unreal. The Buddha's Bodhi is the True Nature. The True Nature is neither real nor unreal, one reality and two aspects, because in reality there is no existence.
為五陰言說相故。故言無實故。前頌云非實有為相不無證修世間言道真實相故。故說無虛。故后頌云。彼即非相相以不虛妄說。
經。是故如來至皆是佛法 贊曰。此真如遍諸法。由前菩提是真如故。真如即尊佛自體法亦是諸佛所證之法。真如遍為一切法性。是法諸佛法。一切自體相。佛無所得能得是法。菩薩亦應無得而得。
經。須菩提至是名一切法 贊曰。此安第一義。前以真如遍諸法故。一切法皆是佛法。恐彼妄執能所下別色等諸法。以為佛法故。今遣之言即非等。所言一切是佛法者。以無所得契證真如。能見色等而不下別故。說一切皆是佛法。即非妄起。有所得心下別一切名為佛法。若離能所下別之心即色觀真即真觀色故。一切法是名佛法。我于彼時蒙佛教授。知一切法皆佛法故。故授我記當得作佛。故諸菩薩亦求教授悟諸佛法速成佛果。釋迦過去亦逢諸佛而縛三文舉然燈者。此經正以無相為宗。然燈佛時萬方契證功德八劫行入三祇。是故此中句偏舉也。
經。須菩提譬如人身長大 贊曰。已顯地前信解八地。次下第二明凈心地。即第十七證道住處。天親論釋喻說顯疑。同入真見。前為信行三災菩薩則說地前四種妙行。無生而不遍度。無行而不遍。修無果而不遍相無障而不遍。顯四弘所行
【現代漢語翻譯】 現代漢語譯本：爲了說明五陰（panchaskandha）的虛幻之相，所以說它們沒有實體。前面的偈頌說『非實有為相』，並非沒有證據，因為世間的言語道出了真實的相狀，所以說不是虛假的。因此後面的偈頌說：『彼即非相相，以不虛妄說。』
經文：『是故如來至皆是佛法』 贊曰：這真如（tathata）遍及一切法（dharma），因為前面的菩提（bodhi）就是真如。真如即是尊貴的佛的自體法，也是諸佛所證悟的法。真如普遍地作為一切法的本性，這法就是諸佛之法，一切自體的相狀。佛沒有獲得，卻能獲得這法。菩薩也應該無所得而得。
經文：『須菩提至是名一切法』 贊曰：這是安住于第一義諦。前面因為真如遍及一切法，所以一切法都是佛法。恐怕有人錯誤地執著能所分別，將色等諸法認為是佛法，所以現在否定他們說『即非』等。所說的一切都是佛法，是因為以無所得契合證悟真如，能夠見到色等而不作分別，所以說一切都是佛法，這並非妄起分別。如果生起有所得的心，分別一切，就稱之為佛法。如果離開能所分別之心，那麼觀色即是觀真，觀真即是觀色，所以一切法都可稱作佛法。我那時蒙佛教授，知道一切法皆是佛法，所以佛給我授記，將來可以成佛。所以諸位菩薩也應該尋求教授，領悟諸佛之法，迅速成就佛果。釋迦（Sakya）過去也曾遇到諸佛，並以三支文舉供養燃燈佛（Dipamkara）。此經正是以無相為宗旨。燃燈佛時，萬方契證功德，歷經八劫修行，進入三大阿僧祇劫。所以這裡只偏舉一句。
經文：『須菩提譬如人身長大』 贊曰：已經顯現了地上之前的信解和八地。接下來第二部分闡明清凈心地，即第十七證道住處。天親（Vasubandhu）的論釋用比喻來顯示疑惑，一同進入真見。前面為信行三災菩薩宣說地上之前的四種妙行：無生而不普遍度化，無行而不普遍修行，無果而不普遍相應，無障礙而不普遍顯現四弘誓願所行。
【English Translation】 English version: For the sake of explaining the illusory nature of the five skandhas (panchaskandha), it is said that they have no substance. The previous verse said 'non-real conditioned phenomena', which is not without evidence, because worldly language speaks of the true nature, so it is said to be not false. Therefore, the following verse says: 'That is not a phenomenon, because it is spoken without falsehood.'
Sutra: 'Therefore, the Tathagata to all are Buddha-dharma' Commentary: This Suchness (tathata) pervades all dharmas (dharma), because the previous Bodhi (bodhi) is Suchness. Suchness is the venerable Buddha's own Dharma, and also the Dharma realized by all Buddhas. Suchness universally serves as the nature of all dharmas, this Dharma is the Dharma of all Buddhas, the nature of all self-entities. The Buddha has no attainment, yet can attain this Dharma. Bodhisattvas should also attain without attainment.
Sutra: 'Subhuti to is named all dharmas' Commentary: This is dwelling in the ultimate truth. Previously, because Suchness pervades all dharmas, all dharmas are Buddha-dharma. Fearing that people might mistakenly cling to the distinction between the able and the object, considering phenomena such as form to be Buddha-dharma, now they are negated by saying 'is not' etc. The statement that all are Buddha-dharma is because, with no attainment, one accords with and realizes Suchness, able to see form etc. without making distinctions, therefore it is said that all are Buddha-dharma, this is not falsely arising distinctions. If one gives rise to a mind of attainment, distinguishing all, it is called Buddha-dharma. If one leaves the mind of distinguishing between the able and the object, then observing form is observing truth, observing truth is observing form, therefore all dharmas can be called Buddha-dharma. At that time, I received the Buddha's teaching, knowing that all dharmas are Buddha-dharma, therefore the Buddha prophesied that I would become a Buddha in the future. Therefore, all Bodhisattvas should also seek teaching, understand the Dharma of all Buddhas, and quickly achieve Buddhahood. Sakya (Sakya) in the past also encountered all Buddhas, and offered three bundles of flowers to Dipamkara Buddha (Dipamkara). This sutra precisely takes non-appearance as its principle. At the time of Dipamkara Buddha, all directions accorded with and realized merit, practicing for eight kalpas, entering the three great asamkhya kalpas. Therefore, only one sentence is mentioned here.
Sutra: 'Subhuti, for example, a person's body grows large' Commentary: The faith and understanding before the ground and the eighth ground have already been revealed. Next, the second part elucidates the pure mind ground, which is the seventeenth dwelling place of enlightenment. Vasubandhu's (Vasubandhu) commentary uses metaphors to reveal doubts, together entering true seeing. Previously, for the Bodhisattvas of faith and practice in the three disasters, the four wonderful practices before the ground were proclaimed: without birth, yet universally liberating; without practice, yet universally cultivating; without result, yet universally corresponding; without obstruction, yet universally manifesting the vows of the Four Great Vows.
已備。於前二真見道將開。於後今為闕說故。此文生則為闕說法身理智。令此菩薩顯下別障發無漏心。親證體會。而諸菩薩不離所得下別心故。雖聞前說。以無所得證真法身。仍未顯疑。恐謂法身亦有所得。遂以喻顯。而顯所疑故。說譬如身長大等。無著約所喻之理智故。說凈心證道。天親就舉喻而顯前疑故名喻說顯疑。文下為二。初得智令顯。后離慢令證。前中又二。初如來喻教后善現答成。此初也。真如理智唯內證真非其言相可稱彼體。然諸智者因喻得明故。次大身以通玄旨。譬如人身贊滿端緯攝彼德貌。總名大身。所成理智名之為法。攝領成就故謂之身。而此法身名長大者。謂入證道所顯法身。以得二智而顯證故。所言證得二種智者。一攝種姓智。始從初地得此智。已生如來家。定殖佛種。先於此家長夜所生。既得生已畢竟縛依便能得彼至得成就。三功德相妙身相故名為長身。三功德者即報應化三妙果也。二樂直有始從初地能證五種平等理故。成平等智。五平等者。一斷惡平等證智不見苦樂異故。二無我業等證智不見有我異故。三顯相應平等證智不見自他異故。四無希望心相應平等證智利他無求報故。五一切菩薩證道平等證此能發同體智故。得此智已普攝眾生。是攝身故名為大身。既從證道得此智故。下顯法身
當名長大。況至果德所顯法身離一切境。遍一切境大功德體最名長大。故論約果法身頌云。
依彼法身佛 故說大身喻 身離一切障 及遍一切境 功德及大體 故即說大身 非身即是心 故即說非身
上之二句說喻之意。下之二句釋次經文。中間四句正明此義。
經。須菩提言至是名大身 贊曰。此蘊現答成也。如來說身為長大者。安立非自非他相故。若有自他異身相者。即為非大身。若離異相有彼真如同體相者。是名大身。故前頌云非身即是身。故即說非身。于彼身中安立非自非他相故。
經。須菩提菩薩至不名菩薩 贊曰。次下離慢令證顯第十三疑。由從初地離我得慢得二智故。乃至成佛能顯清凈妙大法身。欲令信行終滿菩薩速入證道而證會故說長大身。令離自他我慢相心而為體證。而諸菩薩不能離慢而證道故。返疑無我。則無菩薩。若無菩薩則亦無佛。雖度眾生嚴凈國土。若如是者。何要發心修行行法而求法身。由慢故無智而不證道。由疑故有慢而不契真。今欲顯彼疑慢之心故。說應如凈心菩薩離煩倒慢成妙大身。無著約障慢執名離慢令證。天親約遣疑情名顯行佛不成疑。文下為四。告徴釋結。此初也。由必不遍真如法界妄懷慢故。謂度生等聞說實無有菩薩故。返疑行
【現代漢語翻譯】 現代漢語譯本 當名長大。何況達到果德（Buddha's attainment）所顯現的法身（Dharmakaya），遠離一切境界，遍及一切境界，其大功德之體最為名副其實的「長大」。所以論中依據果法身頌唱道：
『依彼法身佛，故說大身喻；身離一切障，及遍一切境；功德及大體，故即說大身；非身即是心，故即說非身。』
上面的兩句是說比喻的意義。下面的兩句解釋接下來的經文。中間的四句正是闡明這個道理。
經：須菩提言至是名大身。贊曰：這包含著對現成之事的回答。如來說身為長大，是因為安立了非自非他的相。如果存在自他差異的身相，那就不是大身。如果遠離了差異之相，具有那真實如一的同體之相，這才是大身。所以前面的頌唱道：『非身即是身，故即說非身。』因為在那身中安立了非自非他的相。
經：須菩提菩薩至不名菩薩。贊曰：接下來是爲了消除傲慢，使人證悟，從而顯現第十三疑。由於從初地（first Bhumi）開始，遠離了我執，獲得了慢智和二智，乃至成佛，能夠顯現清凈妙大法身。爲了讓信行圓滿的菩薩迅速進入證道，從而證悟，所以說長大身，使人遠離自他我慢之相，而以體證為目的。而諸位菩薩不能夠遠離傲慢而證道，反而懷疑無我，那麼就沒有菩薩。如果沒有菩薩，那麼也就沒有佛。即使度化眾生，莊嚴清凈國土，如果像這樣，為什麼要發心修行行法而求法身呢？因為傲慢而沒有智慧，所以不能證道。因為懷疑而有傲慢，所以不能契合真理。現在想要顯現他們懷疑和傲慢的心，所以說應該像凈心菩薩那樣，遠離煩惱顛倒和傲慢，成就妙大身。無著（Asanga）依據障礙、傲慢和執著，命名為離慢令證。天親（Vasubandhu）依據遣除疑情，命名為顯行佛不成疑。文下分為四個部分：告、徴、釋、結。這是第一個部分。因為必定不能遍及真如法界，而妄自懷有傲慢，認為度化眾生等，聽到說實際上沒有菩薩，反而懷疑修行。
【English Translation】 English version It should be called 'Great Body'. Moreover, the Dharmakaya (法身, Dharma body) manifested by the attainment of the Fruition Virtue (果德, the virtue of the result), is apart from all realms, pervades all realms, and its essence of great merit is most deserving of the name 'Great Body'. Therefore, the treatise, based on the Gatha (頌, verse) of the Fruition Dharmakaya, sings:
'Relying on that Dharmakaya Buddha, hence the metaphor of the Great Body is spoken; the body is apart from all obstacles, and pervades all realms; merit and great essence, hence it is said to be the Great Body; not-body is precisely the mind, hence it is said to be not-body.'
The above two lines explain the meaning of the metaphor. The following two lines interpret the subsequent sutra text. The middle four lines precisely clarify this meaning.
Sutra: Subhuti said to this is named Great Body. Praise: This contains the answer to what is already present. The Tathagata (如來, Thus Come One) speaks of the body as 'Great Body' because it establishes the characteristic of neither self nor other. If there exists a body with the characteristics of self and other differences, then it is not the Great Body. If one is apart from the characteristics of difference and possesses that true, unified characteristic of sameness, this is called the Great Body. Therefore, the previous verse sings: 'Not-body is precisely the body, hence it is said to be not-body.' Because within that body, the characteristic of neither self nor other is established.
Sutra: Subhuti Bodhisattva to is not named Bodhisattva. Praise: Next is to eliminate arrogance, enabling realization, thereby revealing the thirteenth doubt. Because from the first Bhumi (初地, the first of the ten stages of a Bodhisattva's path) onwards, one is apart from self-attachment, gaining the wisdom of arrogance and the two wisdoms, and even attaining Buddhahood, one can manifest the pure and wonderful Great Dharma Body. In order to enable Bodhisattvas with faith and practice to quickly enter the path of realization, thereby realizing enlightenment, the Great Body is spoken of, enabling people to be apart from the characteristics of self, other, and arrogance, and taking experiential realization as the goal. However, the Bodhisattvas are unable to be apart from arrogance and realize the path, instead doubting the absence of self, then there is no Bodhisattva. If there is no Bodhisattva, then there is also no Buddha. Even if one liberates sentient beings and adorns pure lands, if it is like this, why should one generate the aspiration, cultivate practices, and seek the Dharma Body? Because of arrogance, one lacks wisdom and cannot realize the path. Because of doubt, one has arrogance and cannot accord with the truth. Now, wanting to reveal their minds of doubt and arrogance, it is said that one should be like the Bodhisattva of Pure Mind, being apart from afflictions, inversions, and arrogance, accomplishing the wonderful Great Body. Asanga (無著) names it 'Eliminating Arrogance Enables Realization' based on obstacles, arrogance, and attachment. Vasubandhu (天親) names it 'Revealing Practice Buddha Does Not Become Doubt' based on dispelling doubts. The text below is divided into four parts: announcement, inquiry, explanation, and conclusion. This is the first part. Because one is certain not to pervade the realm of Suchness (真如, Thusness) and falsely harbors arrogance, thinking of liberating sentient beings, etc., hearing that there are actually no Bodhisattvas, one instead doubts the practice.
耶。都無所成。疑慢若生豈成行耶。如諸佛等得智離慢無我能等成長大身。嚴土度生自然成就故。則菩薩亦如佛等離慢證真成身長大故。言菩薩亦如是。若欲我當度眾生者。由知我故。是自慢倒如何能得攝種姓智。見眾生故。於他妄倒如何能得平等姓智。既由慢等不得智故。無妙大身。何名菩薩。故論頌云。
不達真法界 起度眾生意 及凈佛國土 生心即是倒
經。何以故 贊曰。此徴非所以也。
經。須菩提至名為菩薩 贊曰。此釋義所由也。以于俗諦攬五蘊成。若於真諦都無名相。若俗若真。何有一法名菩薩者。恃何起慢言我度耶。
經。是故佛說至無壽者 贊曰。此結會諸法非但菩薩無差實法。我明一切諸法亦然。人法二乘二俱無故。人法既空不應生會。若不盡此起眾生會。則不得成妙身大身。是故不得名菩薩也。即由初地入見道時。離上別慢名為凈心。心凈得智名為證道。而經廣明信行佛地。略說初地見道凈心不明十地證凈心者。經宗為明佛種不顯佛果菩提。是其所紹發心。已知是能紹繼舉果令求廣明佛地。地前雖修廣身令學。若入見道十地自成克紹佛果成種不顯故。略十地而不廣明。由此名為金剛般若。以初后中闊狹異故。
經。須菩提至不名菩薩 贊曰。上明第二
【現代漢語翻譯】 現代漢語譯本： 耶。這樣就什麼都不能成就。如果產生懷疑和傲慢，怎麼能成就修行呢？就像諸佛等，因為獲得智慧而遠離傲慢，無我相，才能平等地成長為廣大的法身。莊嚴佛土，度化眾生，自然就能成就。所以菩薩也應該像佛一樣，遠離傲慢，證得真如，成就廣大的法身。所以說菩薩也應該是這樣。如果（菩薩）認為『我應當度化眾生』，因為執著于『我』的觀念，這就是自慢顛倒，怎麼能獲得攝取眾生的智慧呢？因為執著于『眾生』的觀念，對於他人產生虛妄的分別，怎麼能獲得平等對待一切眾生的智慧呢？既然因為傲慢等煩惱而無法獲得智慧，就沒有妙好廣大的法身，又怎麼能稱為菩薩呢？所以論中說： 『不瞭解真實的法界，卻發起度化眾生的心意，以及清凈佛土的想法，產生這樣的心念就是顛倒。』 經：『為什麼這樣說呢？』 贊曰：這是提問原因。 經：『須菩提，這才能稱為菩薩。』 贊曰：這是解釋意義的由來。因為在世俗諦中，執取五蘊和合而成（的假象）。如果在真諦中，根本沒有名稱和相狀。無論是世俗諦還是真諦，哪裡有一法可以稱為菩薩呢？憑藉什麼生起傲慢，說『我』來度化呢？ 經：『所以佛說乃至無壽者。』 贊曰：這是總結說明諸法，不僅僅是菩薩沒有真實不變的實體，我說明一切諸法也是這樣。人（我）和法（的現象）這二者都是空性的。人和法既然都是空性的，就不應該產生執著。如果不徹底消除這些執著，就會產生眾生相的執著，就不能成就妙好廣大的法身。所以不能稱為菩薩。也就是從初地進入見道位時，遠離了上人法的分別慢，這叫做凈心。心清凈而獲得智慧，這叫做證道。而經中廣泛闡明了信行和佛地，略說了初地見道時的凈心，沒有詳細說明十地證得的凈心，是因為經的宗旨在於闡明佛種，而不彰顯佛果菩提。這是它所繼承和發揚的發心。已經知道這是能夠繼承和發揚的，舉出佛果是爲了讓人們追求和廣泛瞭解佛地。在初地之前雖然修習廣大的法身，是爲了讓人們學習，如果進入見道位，十地的功德自然成就，能夠繼承佛果，成就佛種，但不明顯地顯示出來。因此省略了十地而沒有詳細闡明。因此這部經名為《金剛般若》。因為初、后、中三個階段的廣狹不同。 經：『須菩提，乃至不名菩薩。』 贊曰：上面闡明了第二（重含義）。
【English Translation】 English version: Yea. Nothing is accomplished. If doubt and arrogance arise, how can practice be achieved? Like all Buddhas, etc., who attain wisdom, are free from arrogance, and are without self, they can equally grow into great bodies. Adorning lands and delivering beings are naturally accomplished. Therefore, Bodhisattvas should also be like Buddhas, free from arrogance, realizing truth, and achieving great bodies. Thus, it is said that Bodhisattvas should also be like this. If one thinks, 'I shall deliver sentient beings,' due to knowing 'I,' this is self-arrogance and delusion. How can one attain the wisdom to gather all beings? Due to seeing sentient beings, one has false discriminations towards others. How can one attain the wisdom of equality towards all beings? Since one cannot attain wisdom due to arrogance, etc., one does not have a wonderful great body. How can one be called a Bodhisattva? Therefore, the treatise says: 'Not understanding the true Dharma realm, yet arising with the intention to deliver sentient beings and purify Buddha lands, giving rise to such thoughts is delusion.' Sutra: 'Why is this so?' Commentary: This questions the reason. Sutra: 'Subhuti, this is called a Bodhisattva.' Commentary: This explains the origin of the meaning. Because in the conventional truth, one grasps the five aggregates as forming (an illusion). In the ultimate truth, there are no names or forms at all. Whether in the conventional or ultimate truth, where is there a single dharma that can be called a Bodhisattva? Relying on what does one arise with arrogance, saying 'I' will deliver? Sutra: 'Therefore, the Buddha said, even without a life-span.' Commentary: This concludes that all dharmas, not only Bodhisattvas, lack a real and unchanging substance. I clarify that all dharmas are also like this. Both the person (self) and the dharma (phenomena) are empty. Since both the person and the dharma are empty, one should not generate attachments. If one does not completely eliminate these attachments, one will generate the attachment to sentient beings. Then one cannot achieve a wonderful great body. Therefore, one cannot be called a Bodhisattva. That is, from the first ground entering the path of seeing, being free from the separate arrogance of person and dharma is called pure mind. The mind being pure and attaining wisdom is called realizing the path. While the sutra extensively clarifies faith and practice and the Buddha ground, it briefly mentions the pure mind at the time of seeing the path in the first ground, without clearly explaining the pure mind attained in the ten grounds, because the sutra's purpose is to clarify the Buddha-seed, not to emphasize the Buddha-fruit Bodhi. This is the aspiration it inherits and develops. It is already known that this is capable of inheriting and developing, and raising the Buddha-fruit is to encourage people to seek and widely understand the Buddha ground. Although one cultivates a great body before the first ground, it is for people to learn. If one enters the path of seeing, the merits of the ten grounds will naturally be accomplished, capable of inheriting the Buddha-fruit and accomplishing the Buddha-seed, but it is not clearly displayed. Therefore, the ten grounds are omitted and not explained in detail. Therefore, this sutra is called the 'Diamond Prajna.' Because the breadth and narrowness of the beginning, end, and middle stages are different. Sutra: 'Subhuti, even not called a Bodhisattva.' Commentary: The above clarifies the second (layer of meaning).
凈心地竟。次下第三顯如來地。即十八中上求佛地八中第六究竟住處。前明地前及後心地。今辨果德令欣求趣。即舉佛身六種具足。令十地位菩薩。上求據能求人名為上求佛地住處。約所求果名為究竟。及如來地六具足名如前配列。總顯佛果依正二執。佛果必有依正報故。初一依報。后五正報。為成依報先明凈土。正報之中三業必以知為導故。先明知見。三業之中身為所依故。先明其相好。二具相為表德令人敬德而會佛好為嚴身令人愛慕。而親近利他中勝。先明好身相為好依故。后顯相語利他勝故。先明之心為益本故。為后辨且初第一國土凈具足。即在顯前行何不成疑中令修佛果圓滿土行。文中分四。一舉執顯非。二徴非所以。三正顯嚴土。四結真菩薩。此初也。菩薩若求佛果依報應正修行無相定慧。除彼二執而作真嚴。若言我當是人我執莊嚴佛土是法我執。二執既起不證於真。即非心凈。何能嚴土。言我嚴者非菩薩也。故前頌云。及凈佛國土生心即是倒。
經。何以故 贊曰。此徴非所以也。
經。莊嚴佛土至是名莊嚴 贊曰。此正顯嚴土也。此中若欲真嚴土者。即非有相能所莊嚴。若離能所無相嚴者。是名莊嚴。是真嚴故。便能具足四身凈土。是故此文名土具足。前餘地前小念修道。今令地十等以具
【現代漢語翻譯】 現代漢語譯本：凈心地之後，接下來是第三部分，闡釋如來地，也就是十八地中的上求佛地，八地中的第六究竟住處。前面闡明了地前和地后的心地，現在辨析果德，使人欣然追求。即列舉佛身的六種具足，使十地位的菩薩，向上追求。根據能求的人，名為上求佛地住處。根據所求的果，名為究竟。以及如來地的六種具足，名稱如前排列。總的顯示佛果的依報和正報二執。佛果必定有依報和正報的緣故。最初一個是依報，後面五個是正報。爲了成就依報，先闡明凈土。正報之中，身語意三業必定以知見為引導，所以先闡明知見。三業之中，身是所依，所以先闡明其相好。二者，具足相是爲了表彰德行，使人尊敬德行而領會佛的相好；為莊嚴自身，使人愛慕而親近。在利他之中，殊勝的是，先闡明好身相，因為是好的所依；然後顯示相語，利他殊勝的緣故。先闡明心，因為是利益的根本。爲了後面辨析，暫且先說第一國土凈具足。即在顯示前行，為何不能成就的疑問中，使人修習佛果圓滿的國土行。文中分為四部分：一、舉出執著，顯示其非；二、征問其非的原因；三、正式闡明莊嚴國土；四、總結真正的菩薩。這是第一部分。菩薩如果求佛果的依報，應當如實修行無相的定慧，去除那兩種執著，而作真正的莊嚴。如果說『我當是人』，這是我執，『莊嚴佛土』，這是法我執。兩種執著既然生起，就不能證得真如，就不是心凈，怎麼能莊嚴國土呢？說『我莊嚴』的，不是菩薩。所以前面的頌說：『以及清凈佛國土，生起心就是顛倒。』 經：何以故？（為什麼呢？） 贊曰：這是征問其非的原因。 經：莊嚴佛土，乃至是名莊嚴。（莊嚴佛土，乃至這叫做莊嚴。） 贊曰：這是正式闡明莊嚴國土。這其中如果想要真正莊嚴國土，就不是有相的能所莊嚴。如果離開能所，無相的莊嚴，這叫做莊嚴，是真正的莊嚴。便能具足四身凈土。所以這篇文章名叫土具足。前面其餘地前的小念修道，現在使地十等以具足。
【English Translation】 English version: After the Mind-Ground Chapter, the third part elucidates the Tathagata-ground, which is the quest for the Buddha-ground among the eighteen grounds, and the sixth ultimate dwelling place among the eight grounds. The previous chapters clarified the mind-ground before and after the ground. Now, it distinguishes the fruit-virtues, inspiring people to joyfully pursue them. It lists the six perfections of the Buddha's body, enabling Bodhisattvas of the ten grounds to seek upwards. Based on the seeker, it is called the dwelling place of the Buddha-ground sought upwards. Based on the fruit sought, it is called ultimate. And the six perfections of the Tathagata-ground are arranged as before. It generally reveals the two attachments to the dependent and retributive aspects of the Buddha-fruit. The Buddha-fruit must have dependent and retributive rewards. The first is the dependent reward, and the latter five are the retributive rewards. To achieve the dependent reward, first clarify the Pure Land. Among the retributive rewards, the three karmas of body, speech, and mind must be guided by knowledge and vision, so first clarify knowledge and vision. Among the three karmas, the body is the basis, so first clarify its characteristics and marks. Secondly, possessing characteristics is to manifest virtues, enabling people to respect virtues and understand the Buddha's characteristics; to adorn oneself, enabling people to admire and draw near. Among benefiting others, the superior is to first clarify the good characteristics of the body, because it is a good basis; then reveal the characteristics of speech, because benefiting others is superior. First clarify the mind, because it is the root of benefit. For the sake of later analysis, let's first talk about the first perfection of the Pure Land. That is, in the question of showing the previous practice, why it cannot be achieved, it enables people to cultivate the perfect land practice of the Buddha-fruit. The text is divided into four parts: 1. Pointing out attachments and showing their wrongness; 2. Asking the reason for their wrongness; 3. Formally clarifying the adornment of the land; 4. Concluding with the true Bodhisattva. This is the first part. If a Bodhisattva seeks the dependent reward of the Buddha-fruit, he should truly practice formless Samadhi and wisdom, remove those two attachments, and make true adornment. If you say 'I am this person', this is the ego-attachment, 'adorn the Buddha-land', this is the dharma-attachment. Since the two attachments arise, you cannot attain Suchness, you are not pure in mind, how can you adorn the land? Saying 'I adorn' is not a Bodhisattva. Therefore, the previous verse said: 'And purifying the Buddha-land, giving rise to the mind is inverted.' Sutra: Why is that? (何以故？) Commentary: This is asking the reason for its wrongness. Sutra: Adorning the Buddha-land, even this is called adornment. (莊嚴佛土，乃至是名莊嚴) Commentary: This is formally clarifying the adornment of the land. Among these, if you want to truly adorn the land, it is not the adornment of form and function. If you leave form and function, the formless adornment, this is called adornment, it is true adornment. Then you can possess the four bodies and the Pure Land. Therefore, this article is called the perfection of the land. The previous small mindfulness cultivation in the previous grounds, now enables the ten grounds to be complete.
足故文似重。與前別也。
經。若菩薩通達至真是菩薩 贊曰。此結真菩薩。不言我能是達生空無所嚴相。是達法空如來說為是真菩薩故。論頌云。
眾生及菩薩 知諸法無我 非聖自知信 及聖以有知
真菩薩者能知自身及眾生身。皆無有我非聖菩薩。當以自智信無我法。次及聖位以有聖知不通達耶。即顯有執不達二空非真菩薩。
經。須菩提至有肉眼不 贊曰。次下第二無上見智凈具足。顯第十四佛無能見令稱實求具足知見。前令求佛依報凈土。土體通情與非情。即是菩薩所用所化七珍為實。是所受用。其中眾生是所化利。若無知見誰受化耶。是故云由見凈五修智凈六通及所依福。方能了達色非色等而為受用。亦知眾生心行差別而為濟利。亦能無盡令他愛樂常寧化導。而諸菩薩志樂求佛無上見智。聞前所說不見諸法名為諸佛。遂疑如來恐無見智。今說佛有見智具足下彼疑心今欣求趣。無著約有所求之果若見智得具足。天親約顯疑今求名說佛無能見疑。文下為三。初明見凈具足。次明智凈具足。后顯福德具足。鑑照名見。既顯名智。可愛名福。離障圓明名凈具足。見凈五眼即下為五。一一又二。初問后答。此初也。問肉眼破膚四塵名之為肉清凈五報依照名眼。若諸愿共未得通者。除轉
【現代漢語翻譯】 足故文似重。與前別也。
經。若菩薩通達至真是菩薩 贊曰。此結真菩薩。不言我能是達生空無所嚴相。是達法空如來說為是真菩薩故。論頌云。
眾生及菩薩 知諸法無我 非聖自知信 及聖以有知
真菩薩者能知自身及眾生身。皆無有我非聖菩薩。當以自智信無我法。次及聖位以有聖知不通達耶。即顯有執不達二空非真菩薩。
經。須菩提至有肉眼不 贊曰。次下第二無上見智凈具足。顯第十四佛無能見令稱實求具足知見。前令求佛依報凈土。土體通情與非情。即是菩薩所用所化七珍為實。是所受用。其中眾生是所化利。若無知見誰受化耶。是故云由見凈五修智凈六通及所依福。方能了達色非色等而為受用。亦知眾生心行差別而為濟利。亦能無盡令他愛樂常寧化導。而諸菩薩志樂求佛無上見智。聞前所說不見諸法名為諸佛。遂疑如來恐無見智。今說佛有見智具足下彼疑心今欣求趣。無著約有所求之果若見智得具足。天親約顯疑今求名說佛無能見疑。文下為三。初明見凈具足。次明智凈具足。后顯福德具足。鑑照名見。既顯名智。可愛名福。離障圓明名凈具足。見凈五眼即下為五。一一又二。初問后答。此初也。問肉眼破膚四塵名之為肉清凈五報依照名眼。若諸愿共未得通者。除轉
【English Translation】 The text is similar to the previous one, hence the repetition. It is different from the previous.
Sutra: 'If a Bodhisattva thoroughly understands the ultimate truth, he is a true Bodhisattva.' Commentary: This concludes the section on true Bodhisattvas. It doesn't say 'I am capable,' but rather, he attains the emptiness of self and has no imposing appearance. He attains the emptiness of phenomena, and the Tathagata (如來) [Thus Come One] says he is a true Bodhisattva. The treatise verse says:
'Sentient beings and Bodhisattvas, know that all dharmas are without self. Non-sages know and believe through their own wisdom, and sages know through their sacred knowledge.'
A true Bodhisattva can know that his own body and the bodies of sentient beings are without self. Non-sage Bodhisattvas should believe in the dharma of no-self through their own wisdom. Next, in the position of a sage, they have sacred knowledge. If they do not thoroughly understand, it shows they have attachments and do not understand the two emptinesses, thus they are not true Bodhisattvas.
Sutra: 'Subhuti (須菩提) [One of the ten major disciples of the Buddha], do you have the physical eye?' Commentary: Next, the second part below is about the complete possession of unsurpassed seeing and wisdom. It shows that the fourteenth Buddha has no ability to see, so one should truthfully seek complete knowledge and vision. Previously, it was requested to seek the Buddha's pure land of dependent retribution. The essence of the land encompasses both sentient and non-sentient beings. The seven treasures used and transformed by the Bodhisattva are real and are what is received and used. Among them, sentient beings are what are transformed and benefited. If there is no knowledge and vision, who will be transformed? Therefore, it is said that only through the purity of seeing, the five cultivations, the purity of wisdom, the six supernatural powers, and the blessings relied upon can one fully understand form and non-form and use them. One also knows the differences in the minds and actions of sentient beings and benefits them. One can also endlessly make others love and rejoice, constantly pacifying and guiding them. The Bodhisattvas aspire to seek the Buddha's unsurpassed seeing and wisdom. Hearing what was said before, that not seeing all dharmas is called the Buddhas, they suspect that the Tathagata may not have seeing and wisdom. Now it is said that the Buddha has complete seeing and wisdom, and their doubts now turn into joyful seeking. Asanga (無著) [A major exponent of the Yogacara school of Buddhism] speaks of the result of what is sought, that seeing and wisdom are fully attained. Vasubandhu (天親) [Asanga's brother, also a major Yogacara exponent] speaks of revealing doubt and now seeking the name, saying that the Buddha has no ability to see, which is doubtful. The text below is in three parts: first, clarifying the complete purity of seeing; second, clarifying the complete purity of wisdom; and third, revealing the complete merit and virtue. Discernment is called seeing, manifestation is called wisdom, and loveliness is called blessing. Being free from obstacles and perfectly clear is called complete purity. The purity of seeing is the five eyes, which are then divided into five parts below. Each part has two aspects: first, the question, and then the answer. This is the first part. The question about the physical eye: breaking through the skin and the four dusts is called the physical; the pure five retributions are relied upon and called the eye. If the various vows have not yet been fulfilled, then remove the transformation.
輪王。唯見近處欲相無明障內之色離業報障方能成就。若諸菩薩自為導此身心故。見眾生者。生憐愍故。初修成之。然隨大小見百由旬乃至三千大千世界。由有障故不見他方。若在佛身色即是智理即是事。一即一切。見因法界無障礙故。以是清凈無漏色報利他善報之所見障肉邊亦名肉眼。今欲顯佛具此見凈故。問善現如來有不。
經。如是世尊如來有肉眼 贊曰。此答也。佛離諸障能益自他平同凡夫亦五義。五所生凈色無漏肉眼。若無此者非具足故。
經。須菩提至有天眼不 贊曰。此問天眼也。先舉凈慮名之為天。因天而照故名天眼。然此天眼有報修得。若順靜慮引色界中所盡凈色名為修得。若生天中業因所生法凈色報名為報得。此二天眼聞能徴見欲約外色而其塵近。即有差別。若愿所得見四天下羅漢辟支。小大漸次見小中大三千界色。菩薩為離前肉眼過欲惠知彼六趣。諸本論修天眼。其最小者見百由旬。乃至最大見十方界。諸天二乘所不見色。及見三世染凈因果。若在佛身。是真天眼以無二相見一切故。今欲顯佛具此見凈故。問善現如來有不。
經。如是世尊如來有天眼 贊曰。此答也。以佛過去具足離修。于現果德常在三昧。能利自他觀無盡境。有報修得真天眼也。
須菩提至有惠眼
【現代漢語翻譯】 現代漢語譯本 輪王（cakravarti-rāja，統治世界的理想君主）。只有在擺脫了對近處慾望的執著和無明的遮蔽，脫離了業報的障礙之後，才能成就（肉眼）。如果諸位菩薩爲了引導自身的身心，爲了憐憫眾生，最初修行成就（肉眼），那麼他們可以根據自身修行的程度，看到一百由旬乃至三千大千世界。由於存在障礙，他們無法看到其他世界。如果在佛的身上，色即是智，理即是事，一即一切。因為能看到因法界而沒有障礙。因此，這種清凈無漏的色報，是利益他人的善報所見，被障礙的肉邊也被稱為肉眼。現在想要彰顯佛陀具有這種清凈的見地，所以問善現（Subhuti，須菩提）：如來有肉眼嗎？
經：『如是，世尊，如來有肉眼。』
贊曰：這是回答。佛陀遠離了各種障礙，能夠利益自己和他人，與凡夫相同，也有五種意義。五種由清凈色所生的無漏肉眼。如果沒有這個，就不是具足。
經：須菩提至有天眼不？
贊曰：這是問天眼。首先舉出清凈的禪定，稱之為天。因為憑藉天而照見，所以稱為天眼。然而，這種天眼有報得和修得兩種。如果順應靜慮，引生禪定中所盡的清凈色，稱為修得。如果生於天界，由業因所生的清凈色，稱為報得。這兩種天眼在聽聞和觀察外色時，距離遠近會有差別。如果是願力所得，可以看到四天下，羅漢，辟支佛。從小到大，逐漸可以看到小千世界，中千世界，大千世界。菩薩爲了脫離前面所說的肉眼的過失，想要了解六道眾生的情況，所以修習天眼。各種本論中說，最小的天眼可以看到一百由旬，乃至最大的可以看到十方世界。諸天和二乘所不能見到的色，以及能見到三世的染凈因果。如果在佛的身上，就是真正的天眼，因為沒有二相，能見到一切。現在想要彰顯佛陀具有這種清凈的見地，所以問善現：如來有天眼嗎？
經：『如是，世尊，如來有天眼。』
贊曰：這是回答。因為佛陀過去具足離修，所以在現在的果德中，常常處於三昧之中，能夠利益自己和他人，觀察無盡的境界。具有報得和修得的真正的天眼。
須菩提至有惠眼
【English Translation】 English version King of the Wheel (cakravarti-rāja, the ideal monarch who rules the world). Only by seeing the colors within the obstruction of desire and ignorance at close range, and by being free from the obstruction of karmic retribution, can one achieve (the physical eye). If the Bodhisattvas guide their own body and mind, and out of compassion for sentient beings, initially cultivate and achieve (the physical eye), then they can see from a hundred yojanas to three thousand great chiliocosms, depending on their cultivation. Because of the obstructions, they cannot see other worlds. If it is in the body of the Buddha, color is wisdom, principle is reality, one is all. Because they can see the realm of causes without obstruction. Therefore, this pure, undefiled color retribution is seen by the good retribution of benefiting others, and the obstructed flesh is also called the physical eye. Now, wanting to reveal that the Buddha possesses this pure vision, he asks Subhuti: Does the Tathagata have the physical eye?
Sutra: 'Yes, World Honored One, the Tathagata has the physical eye.'
Commentary: This is the answer. The Buddha is free from all obstructions, able to benefit himself and others, and is the same as ordinary people, also having five meanings. The five undefiled physical eyes born from pure color. If there is not this, then it is not complete.
Sutra: Subhuti asks, does he have the heavenly eye?
Commentary: This is asking about the heavenly eye. First, the pure dhyana is called heaven. Because it illuminates by means of heaven, it is called the heavenly eye. However, this heavenly eye has two types: retribution-obtained and cultivation-obtained. If one follows the dhyana and brings forth the pure color exhausted in dhyana, it is called cultivation-obtained. If one is born in the heavens, the pure color born from karmic causes is called retribution-obtained. These two heavenly eyes have differences in distance when hearing and observing external colors. If it is obtained by vows, one can see the four continents, Arhats, and Pratyekabuddhas. From small to large, one can gradually see the small chiliocosm, the medium chiliocosm, and the great chiliocosm. Bodhisattvas, in order to escape the faults of the aforementioned physical eye and wanting to know the situation of the six realms, cultivate the heavenly eye. Various treatises say that the smallest heavenly eye can see a hundred yojanas, and the largest can see the ten directions. The colors that the devas and the two vehicles cannot see, and can see the defiled and pure causes and effects of the three times. If it is in the body of the Buddha, it is the true heavenly eye, because there are no two aspects, and it can see everything. Now, wanting to reveal that the Buddha possesses this pure vision, he asks Subhuti: Does the Tathagata have the heavenly eye?
Sutra: 'Yes, World Honored One, the Tathagata has the heavenly eye.'
Commentary: This is the answer. Because the Buddha in the past was complete in detachment and cultivation, in the present fruit virtue, he is always in samadhi, able to benefit himself and others, and observe endless realms. He has the true heavenly eye obtained by retribution and cultivation.
Subhuti asks, does he have the wisdom eye?
不 贊曰。此問惠眼也。簡釋染凈名之為惠。能照真理即名為眼。三乘聖者隨證二空解真之智以為惠眼。前之天眼未離虛妄。菩薩欲知諸法實性成就真故出生死道。及欲今生離虛妄者為救濟故。次修惠眼。若至佛身一即一切障以一智見通理事。約照理邊亦名惠眼。今將顯今此故問有不。
經。如是世尊如來有惠眼 贊曰。此答也。由佛離相即色觀云遍證諸法真如理性故。佛世尊有惠眼也。
經。須菩提至有法眼不 贊曰。此問法眼也。眾生報性名等稱法。后智照達名之為眼。大乘因果照二空。如由此復能發俗。后智慧知眾生報性差別。及能照解名句等法。逆所觀法名為法眼。若唯惠眼於法無知。便同二乘不能普利菩薩。為知眾生報。欲及度生法故修法眼。若至佛身雖即照理。約達俗邊亦得名有。將顯今此故為問起。
經。如是世尊如來有法眼 贊曰。此答也。佛既體真通達諸法。何報欲而不了。何名句而不知。利他之最是法眼也。
經。須菩提至有佛眼不。贊曰。此問佛眼也。覺道圓滿故稱為佛。普觀理事故名為眼。佛眼有二。一總二別。總謂攬前四眼。所成如四河流。總聚名海。別謂佛身。以一切種無功用智而為體性。前之四眼名別。因位未通離障見境未周自利利他。尚猶賤劣等令圓勝故
【現代漢語翻譯】 現代漢語譯本 不，贊曰：這個問題問得好，是關於『惠眼』（prajna-caksu）的。簡要解釋，『染』（defilement）和『凈』（purity）之名，可稱之為『惠』（prajna，智慧）。能夠照見真理，就稱為『眼』（caksu）。三乘聖者隨著證得二空（人空和法空）而解悟真智，這可稱為『惠眼』。前面的『天眼』（divya-caksu）尚未脫離虛妄。菩薩想要了解諸法的真實體性，成就真實，從而脫離生死輪迴，以及想要今生脫離虛妄，爲了救濟眾生，接下來修習『惠眼』。如果到了佛的境界，一即一切，以一種智慧就能通達事理。從照見真理的角度來說，也可以稱為『惠眼』。現在將要顯明這個，所以才會有此問。
經：『如是，世尊，如來有惠眼。』
贊曰：這是回答。由於佛遠離了相，即色觀空，普遍證得了諸法真如的理性，所以佛世尊具有『惠眼』。
經：『須菩提，至有法眼不？』
贊曰：這是問『法眼』（dharma-caksu）。眾生的報性等名稱為『法』（dharma），后得智照達此法，稱為『眼』。大乘因果照見二空之理。由此又能發起俗諦之智。后得智慧知眾生報性差別，以及能夠照解名句等法。反過來觀所觀之法，稱為『法眼』。如果只有『惠眼』而對法一無所知，就如同二乘，不能普遍利益菩薩。爲了瞭解眾生的果報，欲求以及度化眾生的方法，所以修習『法眼』。如果到了佛的境界，雖然是照見真理，但從通達世俗的角度來說，也可以稱為具有『法眼』。將要顯明這個，所以才會有此問。
經：『如是，世尊，如來有法眼。』
贊曰：這是回答。佛既然體悟真理，通達諸法，怎麼會不瞭解果報和欲求呢？怎麼會不知道名句等法呢？利益他人最重要的就是『法眼』。
經：『須菩提，至有佛眼不？』
贊曰：這是問『佛眼』（buddha-caksu）。覺悟之道圓滿，所以稱為『佛』（Buddha）。普遍觀察理和事，所以稱為『眼』。『佛眼』有兩種，一是總相，二是別相。總相是指包括前面的四種眼（肉眼、天眼、慧眼、法眼）所成就的，就像四條河流，總聚在一起稱為大海。別相是指佛身，以一切種無功用智作為體性。前面的四種眼是別相，在因位時，尚未通達，脫離障礙，見境不周全，自利利他，尚且還很低劣，所以要令其圓滿殊勝。
【English Translation】 English version No, the commentary says: This is a good question about 'Prajna-caksu' (惠眼, Eye of Wisdom). Briefly explained, the names of 'defilement' (染) and 'purity' (凈) can be called 'Prajna' (惠, wisdom). Being able to illuminate the truth is called 'eye' (眼, caksu). The three vehicles of sages, along with the realization of the two emptinesses (人空 and 法空), understand the true wisdom, which can be called 'Prajna-caksu'. The previous 'Divya-caksu' (天眼, Divine Eye) has not yet escaped delusion. Bodhisattvas want to understand the true nature of all dharmas, achieve truth, and thus escape the cycle of birth and death, and want to escape delusion in this life. In order to save sentient beings, they next cultivate 'Prajna-caksu'. If one reaches the state of Buddha, one is all, and one can understand the principles of things with one wisdom. From the perspective of illuminating the truth, it can also be called 'Prajna-caksu'. Now we are going to reveal this, so this question arises.
Sutra: 'So it is, World Honored One, the Tathagata has Prajna-caksu.'
Commentary: This is the answer. Because the Buddha is free from form, that is, observing emptiness from form, and universally realizes the true nature of all dharmas, the Buddha World Honored One has 'Prajna-caksu'.
Sutra: 'Subhuti, does he have Dharma-caksu?'
Commentary: This is asking about 'Dharma-caksu' (法眼, Eye of Dharma). The retribution nature of sentient beings is called 'Dharma' (法), and the subsequent wisdom illuminates this Dharma, which is called 'eye'. The cause and effect of the Mahayana illuminate the principle of the two emptinesses. From this, the wisdom of conventional truth can be initiated. The subsequent wisdom can know the differences in the retribution nature of sentient beings, and can illuminate and understand the dharmas such as names and sentences. Conversely, observing the observed dharma is called 'Dharma-caksu'. If one only has 'Prajna-caksu' and knows nothing about Dharma, it is like the two vehicles, unable to universally benefit Bodhisattvas. In order to understand the retribution, desires, and methods of saving sentient beings, one cultivates 'Dharma-caksu'. If one reaches the state of Buddha, although one illuminates the truth, from the perspective of understanding the mundane, it can also be called having 'Dharma-caksu'. We are going to reveal this, so this question arises.
Sutra: 'So it is, World Honored One, the Tathagata has Dharma-caksu.'
Commentary: This is the answer. Since the Buddha embodies the truth and understands all dharmas, how can he not understand retribution and desires? How can he not know the dharmas such as names and sentences? The most important thing to benefit others is 'Dharma-caksu'.
Sutra: 'Subhuti, does he have Buddha-caksu?'
Commentary: This is asking about 'Buddha-caksu' (佛眼, Eye of Buddha). The path of enlightenment is complete, so it is called 'Buddha' (佛, Buddha). Universally observing principle and matter is called 'eye'. There are two types of 'Buddha-caksu', one is the general aspect, and the other is the specific aspect. The general aspect refers to the achievement of including the previous four eyes (肉眼, Eye of Flesh; 天眼, Divine Eye; 慧眼, Eye of Wisdom; 法眼, Eye of Dharma), just like four rivers, gathered together and called the sea. The specific aspect refers to the Buddha's body, with all kinds of effortless wisdom as its essence. The previous four eyes are specific aspects. In the causal position, they have not yet been understood, freed from obstacles, and the vision of the realm is not complete. Self-benefit and benefiting others are still inferior, so they must be made complete and superior.
修佛眼。今將顯佛令此見凈故。先問起如來有不。
經。如是世尊如來有佛眼 贊曰。此答也。超前因位通顯無知理事雙融故有佛眼。前諸住文不立勝義。此皆言有不言非者。此與智凈既同住處以後彰前亦同解也。
經。須菩提至說是沙 贊曰。下明智凈。前之見凈能照惠體。此之智凈能照智用體用別故。無著下二用不離體。天親合一即由見凈能發凈智。既釋眾生心行差別。令彼之心離諸散亂。證真境故名智凈住。文下為三。初舉智所能。次明佛能知。后徴釋所以。初中復四。一因河辨沙。二因沙數界。三因果說生。四因生說心。此初也。如來依俗欲顯數多事理智心故。說如是此如起信空無邊報。
經。須菩提至寧為多不 贊曰。此因沙數界也。如起信論空無邊故界無邊也。
經。佛告須菩提至所有眾生 贊曰。此因果說生也。亦如起信。世界無邊故眾生無邊也。
經。若干種心 贊曰。此因生說心。亦如起信眾生無邊故心行差別。亦復無邊。若干種者重知二種。一者染心。即是凡夫共欲之心。不能修初四念處故。于常樂我凈體上而妄執為常樂我常而生愛護。二者凈心。即二我者離欲之心。不能修真四念處故。于自佛性常樂我凈真實體上而倒執為非常樂等。以求出離故。天親論法真念
【現代漢語翻譯】 現代漢語譯本 修佛眼。現在要顯現佛的作用，使這種見解清凈，所以先問如來是否具有佛眼。
經：『如是，世尊，如來具有佛眼。』 贊曰：這是回答。超越了之前的因位，通達顯現無知，事和理雙重融合，所以具有佛眼。之前的各個住處沒有設立勝義，這裡都說『有』而不說『非』，是因為這與智凈既是同一個住處，以後彰顯之前，也是相同的理解。
經：『須菩提，乃至說是沙。』 贊曰：下面說明智凈。之前的見凈能夠照亮惠體，這的智凈能夠照亮智用，體和用是不同的。無著下面的兩種作用不離本體。天親合二為一，是因為見凈能夠引發凈智。既然解釋了眾生的心行差別，使他們的心遠離各種散亂，證悟真實境界，所以叫做智凈住。文下分為三部分。首先舉出智所能，其次說明佛能知，最後徵詢解釋原因。首先一部分又分為四點。一，因為恒河辨別沙子；二，因為沙子數量界限；三，因為因果說明產生；四，因為產生說明心。這是第一點。如來依據世俗，想要顯現數量眾多，事理智心，所以說『如是』，這『如』如同《起信論》中的空無邊報。
經：『須菩提，乃至寧為多不？』 贊曰：這是因為沙子數量界限。如同《起信論》所說，因為空無邊，所以界無邊。
經：『佛告須菩提，乃至所有眾生。』 贊曰：這是因為因果說明產生。也如同《起信論》所說，世界無邊，所以眾生無邊。
經：『若干種心。』 贊曰：這是因為產生說明心。也如同《起信論》所說，眾生無邊，所以心行差別也無邊。『若干種』是著重知道兩種。一種是染心，也就是凡夫共同的慾望之心，不能修習最初的四念處，所以在常樂我凈的本體上妄執為常樂我凈，從而產生愛護。另一種是凈心，也就是二乘人遠離慾望之心，不能修習真正的四念處，所以在自身佛性常樂我凈的真實本體上倒執為非常樂等，以求出離。所以天親在《攝大乘論》中說法真念。
【English Translation】 English version Cultivating the Buddha Eye. Now, to reveal the Buddha's function and purify this perception, we first ask whether the Tathagata possesses the Buddha Eye.
Sutra: 'Thus, World Honored One, the Tathagata possesses the Buddha Eye.' Commentary: This is the answer. Transcending the previous causal position, it thoroughly reveals ignorance, and the fusion of phenomena and principle, hence possessing the Buddha Eye. The previous abodes did not establish ultimate truth. Here, all say 'has' and not 'does not have' because this and Wisdom Purity are in the same abode. Later revealing the former is also the same understanding.
Sutra: 'Subhuti, even to saying sand.' Commentary: Below explains Wisdom Purity. The previous Perception Purity can illuminate the essence of wisdom. This Wisdom Purity can illuminate the function of wisdom. Essence and function are different. The two functions below by Asanga do not depart from the essence. Vasubandhu combines the two into one because Perception Purity can generate Pure Wisdom. Since it explains the differences in sentient beings' minds and actions, it enables their minds to be free from various distractions and realize the true realm, hence it is called the Abode of Wisdom Purity. The text below is divided into three parts. First, it cites what wisdom can do. Second, it explains that the Buddha can know. Third, it inquires and explains the reason. The first part is further divided into four points. One, distinguishing sand because of the Ganges River; two, limiting the number of sand grains; three, explaining arising because of cause and effect; four, explaining mind because of arising. This is the first point. The Tathagata, based on convention, wants to reveal the multitude, phenomena, principle, wisdom, and mind, so he says 'Thus.' This 'Thus' is like the boundless reward of emptiness in the Awakening of Faith.
Sutra: 'Subhuti, even to would they be many?' Commentary: This is because of the limit of the number of sand grains. As the Awakening of Faith says, because emptiness is boundless, the realm is boundless.
Sutra: 'The Buddha told Subhuti, even to all sentient beings.' Commentary: This is because of explaining arising because of cause and effect. Also, as the Awakening of Faith says, because the world is boundless, sentient beings are boundless.
Sutra: 'Various kinds of minds.' Commentary: This is because of explaining mind because of arising. Also, as the Awakening of Faith says, because sentient beings are boundless, the differences in minds and actions are also boundless. 'Various kinds' emphasizes knowing two kinds. One is defiled mind, which is the common desire mind of ordinary people, unable to cultivate the initial Four Foundations of Mindfulness, so they falsely cling to permanence, bliss, self, and purity on the essence of permanence, bliss, self, and purity, thereby generating love and protection. The other is pure mind, which is the mind of those of the Two Vehicles who are free from desire, unable to cultivate the true Four Foundations of Mindfulness, so they invertedly cling to impermanence, suffering, non-self, and impurity on the true essence of permanence, bliss, self, and purity of their own Buddha-nature, in order to seek liberation. Therefore, Vasubandhu in the Treatise on the Summary of the Great Vehicle teaches true mindfulness.
處更名常住不動根本名異義。皆法真說故四念處有其二種。
經。如來悉知 贊曰。上明所境。此顯能知。知有二。一于染凈而悉知之。二于染凈悉知是倒。故論頌云。
雖不見諸法 非無了境眼 以見彼顛倒 種種顛倒識 以離於實念 不住彼實智 是故說顛倒
經。何以故 贊曰。下釋所以。于中有四。問答徴釋。此初也。非但境多而心難見。能悉知者何以故也。
經。如來說諸心至是名為心 贊曰。此答也。如來說此染凈諸心。于俗諦門少為非住四念處心。于真諦門住非住心不可得故。但是俗諦假名染凈。顛倒之心若取心相獨□生礙。於一心念尚不能知。由見諸心不為非心。得真理故能通知也。此同起信應引說之。
經。所以者何 贊曰。此徴也。既說為心復說非心。何所以者。
經。過去心至不可得 贊曰。此釋也。然心能變境。境復生心。心境相因而成緣相。若緣過境名過去心。若慮來境名未來心。若取現境名現在心。三世之境既離心無已滅未生妄無住故。故三世心已滅未生亦妄無住。皆不可得故。說諸心為非心□。
經。須菩提至得福多不 贊曰。智見凈中福德具足。顯第十五福德非善疑。令修佛身具足福德智。為能導引生福故。福為所依能資智
【現代漢語翻譯】 現代漢語譯本： 處所的名稱、常住的性質、不動的狀態、根本的意義，這些都是不同的。因為一切法都是真實的說法，所以四念處有兩種。 經文：如來完全知曉。 贊曰：上面說明了所觀的境界，這裡顯示了能知的心。知有兩種：一是對於染污和清凈完全知曉；二是對染污和清凈的完全知曉是顛倒的。所以論中偈頌說： 雖然不見諸法，並非沒有了境之眼；以見到彼顛倒，種種顛倒識。 以離於實念，不住彼實智；是故說顛倒。 經文：為什麼呢？ 贊曰：下面解釋原因。其中有四個部分：提問、回答、徵詢、解釋。這是第一個部分。不僅僅是境界繁多而心難以見到，能夠完全知曉的原因是什麼呢？ 經文：如來說諸心，乃至是名為心。 贊曰：這是回答。如來說這些染污和清凈的諸心，在俗諦的層面，少部分不是安住於四念處的心；在真諦的層面，安住和不安住的心都不可得。所以只是俗諦的假名，染污和清凈，顛倒的心。如果執取心相，獨自產生障礙，對於一心一念尚且不能知曉。由於見到諸心不為非心，得到真理的緣故，能夠完全通達。這和《起信論》的觀點相同，應該引用來說明。 經文：所以是什麼呢？ 贊曰：這是徵詢。既然說是心，又說不是心，原因是什麼呢？ 經文：過去心乃至不可得。 贊曰：這是解釋。心能夠轉變境界，境界又產生心。心和境界相互因循，形成緣起之相。如果緣於過去的境界，名為過去心；如果思慮未來的境界，名為未來心；如果執取現在的境界，名為現在心。三世的境界既然離開心就沒有，已經滅去、尚未生起，虛妄而無所住。所以三世的心，已經滅去、尚未生起，也是虛妄而無所住，都是不可得的。所以說諸心為非心。 經文：須菩提，乃至得福多不多？ 贊曰：智慧見解清凈之中，福德具足。顯示第十五福德並非善疑，令修佛身具足福德智慧，因為能夠引導產生福德的緣故。福德是所依，能夠資助智慧。
【English Translation】 English version: The names of places, the nature of permanence, the state of immovability, and the fundamental meanings are all different. Because all dharmas are true teachings, there are two kinds of Four Foundations of Mindfulness (Sati Patthana). Sutra: The Tathagata knows everything. Commentary: The above explains the objects of observation, and this reveals the knowing mind. There are two kinds of knowing: first, to know defilement and purity completely; second, to know that the complete knowledge of defilement and purity is inverted. Therefore, the verse in the treatise says: Although one does not see all dharmas, it is not that there is no eye for the realm; because one sees that inversion, various inverted consciousnesses. Because one is apart from real thought, one does not abide in that real wisdom; therefore, it is said to be inverted. Sutra: Why is that? Commentary: The following explains the reason. There are four parts: question, answer, inquiry, and explanation. This is the first part. It is not only that there are many realms and the mind is difficult to see, but what is the reason for being able to know everything? Sutra: The Tathagata speaks of all minds, even to the point of calling it 'mind'. Commentary: This is the answer. The Tathagata speaks of these defiled and pure minds. In the realm of conventional truth (Samvriti-satya), a small part is not the mind that abides in the Four Foundations of Mindfulness; in the realm of ultimate truth (Paramartha-satya), the mind that abides and does not abide is unattainable. Therefore, it is only a provisional name in conventional truth, defiled and pure, inverted minds. If one grasps the appearance of the mind and creates obstacles on one's own, one cannot even know a single thought. Because one sees that all minds are not non-mind, one can fully understand because one has attained the truth. This is the same as the view in the 'Awakening of Faith' treatise and should be cited for explanation. Sutra: What is the reason? Commentary: This is the inquiry. Since it is said to be mind, and also said to be not mind, what is the reason? Sutra: The past mind, even to the point of being unattainable. Commentary: This is the explanation. The mind can transform the realm, and the realm in turn produces the mind. The mind and the realm follow each other, forming the appearance of dependent origination. If one is connected to the past realm, it is called the past mind; if one contemplates the future realm, it is called the future mind; if one grasps the present realm, it is called the present mind. Since the realms of the three times are without the mind, already extinguished, not yet arisen, illusory and without abiding. Therefore, the minds of the three times, already extinguished, not yet arisen, are also illusory and without abiding, all unattainable. Therefore, it is said that all minds are non-mind. Sutra: Subhuti, how much merit would he gain? Commentary: Within the purity of wisdom and insight, merit is complete. It shows that the fifteenth merit is not a good doubt, so that cultivating the Buddha's body is complete with merit and wisdom, because it can guide the generation of merit. Merit is the basis, which can support wisdom.
故。若無福者知見何依既不能居。前之凈土亦不能感。后相兩身為成。前後假真福而諸菩薩不能了心。皆為非心離顛倒故。返疑福德亦是離倒。作是疑雲。若說染凈心皆倒者。依心修福亦是離倒。既非善何要修行。由執故不離顛倒之因。由疑故不修離倒之福。今欲顯彼疑執之心。令其修行離倒之福故。顯離相福德甚多。無著約離執而修福名福德具足。天親遣疑而知善名顯福德非善疑。文下為三問答于成。此初也。以離顛倒無住之心。而以七寶奉施如來。當得佛身福德自在。以是因緣福寧多不。
經。如是世尊至得福甚多 贊曰。此答。以如是等無住施緣。當感佛身其福甚多。
經。須菩提至得福德多 贊曰。此釋成也。若住三輪執實有福心。既顛倒福有限量。不說福多。以無相心所修福德。能與佛智而為根本。非是有住顛倒福故。我如來福德多故。論頌云。
佛智惠根本 非顛倒功德 以是福德相 故重說譬喻
經。須菩提至具足色身 贊曰。次下第三隨形好身具足。顯第十六相好順佛疑。令修佛身圓滿。身業前既學佛嚴凈佛土修勝智見鑒照理事。次便嚴佛所有相好。然佛相好從法身起。真德無限相好無邊。皆如真體周遍法界。由此名為相好具足。故說身有無量色等不成就者。應觀法身
【現代漢語翻譯】 現代漢語譯本：因此，如果一個人沒有福報，他的知見將依賴什麼呢？他既不能居住在之前的凈土，也不能感應到之後的兩身成就。前後（的修行）都依賴於真實的福報，但諸位菩薩卻不能明瞭（這顆）心，都是因為（這顆心）不是真心，遠離了顛倒的緣故。反而懷疑福德也是遠離顛倒的。因此產生這樣的疑問：如果說染凈之心都是顛倒的，那麼依靠（這顆）心修福也是遠離顛倒的嗎？如果不是善，為什麼要修行呢？由於執著，所以不能脫離顛倒的因；由於懷疑，所以不修離倒的福。現在想要顯明他們懷疑執著的心，讓他們修行脫離顛倒的福，所以顯明離相的福德非常多。無著（Asanga）以脫離執著來修福，稱為福德具足。天親（Vasubandhu）消除疑惑，從而明白什麼是善，稱為顯福德非善疑。下面的經文分為三個問答來成就（這個目的），這是第一個問答。以遠離顛倒、無所住的心，用七寶供奉如來（Tathagata），應當得到佛身（Buddha-kaya）的福德自在。因為這個因緣，福報難道不多嗎？
經文：『如是，世尊（Lokasenna）...乃至...得到福報甚多。』贊曰：這是回答。以如是等等無所住的佈施因緣，應當感得佛身，其福報非常多。
經文：『須菩提（Subhuti）...乃至...得到福德多。』贊曰：這是解釋成就（上述觀點）。如果執著於三輪體空（tri-mandala），認為福報是真實存在的，那麼（這種）心就是顛倒的，福報也是有漏的，不能說福報多。以無相的心所修的福德，能夠與佛智（Buddha-jnana）作為根本，不是有住的顛倒福報。我如來（Tathagata）的福德多，所以論頌說：
佛智慧的根本， 不是顛倒的功德。 因為這是福德的相， 所以再次說明譬喻。
經文：『須菩提（Subhuti）...乃至...具足色身。』贊曰：接下來第三部分，隨形好身具足，顯明第十六相好順佛疑，使修行佛身圓滿。身業（kaya-karma）之前已經學習了莊嚴清凈佛土（Buddha-kshetra），修習殊勝的智慧見解來鑑照事理。接下來就莊嚴佛的所有相好。然而佛的相好是從法身（Dharmakaya）生起的，真實的功德無限，相好無邊，都如真體一樣周遍法界。因此稱為相好具足。所以說身體有無量色等等不成就者，應當觀法身。
【English Translation】 English version: Therefore, if someone lacks merit, what will their knowledge and views rely on? They will neither be able to reside in the previous Pure Land nor be able to sense the subsequent accomplishment of the two bodies. Both the former and latter (practices) rely on true merit, but the Bodhisattvas are unable to understand (this) mind, all because (this mind) is not the true mind and is separated from delusion. Instead, they doubt that merit is also separated from delusion. Therefore, they raise such a question: If it is said that both defiled and pure minds are deluded, then is cultivating merit based on (this) mind also separated from delusion? If it is not good, why should one practice? Due to attachment, one cannot escape the cause of delusion; due to doubt, one does not cultivate the merit of escaping delusion. Now, wanting to reveal their doubting and attached minds, and to have them cultivate the merit of escaping delusion, therefore, it is shown that the merit of non-attachment is very great. Asanga, by cultivating merit through detachment from attachment, is called complete in merit. Vasubandhu eliminates doubts, thereby understanding what is good, called revealing that merit is not doubt about goodness. The following text is divided into three questions and answers to accomplish (this purpose), this is the first question and answer. With a mind that is free from delusion and without dwelling, offering the seven treasures to the Tathagata, one should obtain the merit and freedom of the Buddha-kaya. Because of this cause, is the merit not great?
Sutra: 'Thus, Lokasenna... and so on... obtains very much merit.' Commentary: This is the answer. With such causes and conditions of non-dwelling giving, one should sense the Buddha-kaya, its merit is very much.
Sutra: 'Subhuti... and so on... obtains much merit.' Commentary: This is the explanation and accomplishment (of the above view). If one is attached to the emptiness of the three wheels (tri-mandala), thinking that merit is truly existent, then (this) mind is deluded, and the merit is also with outflows, one cannot say that the merit is much. The merit cultivated with a mind of non-attachment can be the root of Buddha-jnana, it is not the deluded merit of dwelling. My Tathagata's merit is much, therefore the treatise verse says:
The root of Buddha's wisdom, Is not deluded merit. Because this is the aspect of merit, Therefore, the metaphor is explained again.
Sutra: 'Subhuti... and so on... complete in the physical body.' Commentary: Next, the third part, complete in the physical body with fine forms, reveals the sixteenth doubt about the fine forms conforming to the Buddha, so that the practice of the Buddha-kaya is complete. The kaya-karma has already learned to adorn and purify the Buddha-kshetra, cultivating superior wisdom and views to discern principles and affairs. Next, one adorns all the fine forms of the Buddha. However, the fine forms of the Buddha arise from the Dharmakaya, the true virtues are infinite, the fine forms are boundless, all like the true substance pervading the Dharma realm. Therefore, it is called complete in fine forms. Therefore, it is said that those whose bodies have immeasurable colors and so on are not accomplished, one should contemplate the Dharmakaya.
。法體若成相好亦就。然諸菩薩于出觀時有執心故。隨其行位所見相好執為定實。既示體真返生疑念。既說佛以無為得名。云何諸佛成就相好。既成相好應非無為。佛若無為相好非佛。寧求相好觀法身耶。不觀真故。雖修而不具足。由懷疑故。后不修相好。今欲顯彼疑執之心。令觀法身。成相好體得真體。已相好自故。顯不以相好見佛。無著約體真而修學名相好具足。天親就遣疑而上求名顯相好非佛。天親以同是身業故。合說顯疑。無著以相好有殊。乃開二具足。此隨好中文分為四。問答徴釋。初問意者。欲具隨好應觀法身。法身心隨從應化具足。隨好色身見不。答徴可見。不煩再舉。釋之意云。如來所說應化隨好以為具足。佛道身者。但隨彼位散心所見即非法身。恒沙性德所起隨好具足色身。若能離相觀佛法身。所成圓滿真隨好者。是則名為具足色身。雖相及好皆是色身。而以隨好配色身者。別德總名猶如色處。以非秉著但名為色。如彼四蘊非表示故。但總稱名此亦應爾。
經。須菩提至諸相具足 贊曰。次顯第四相身具足。故非秉著。但名色身相既秉著故。別標舉生起義意。顯彼疑情問答徴釋。一準隨好但相好殊而文別耳。此相及好既依真起。雖不離真非即真體性相別觀不可為無。即性而觀不可為有。以離
【現代漢語翻譯】 現代漢語譯本：法身成就，相好自然成就。然而，諸位菩薩在出定觀時，因為有執著心，所以隨著他們的修行位次，所見到的相好，都執著認為是真實不變的。既然已經開示了法身的真實，反而又產生了疑惑的念頭。既然說佛是因為無為而得名，為什麼諸佛又能成就種種相好呢？既然成就了相好，那就不應該是無為。佛如果是無為，那相好就不是佛。那麼，是應該追求相好，還是觀法身呢？因為不觀照真如法身，即使修行也不能圓滿具足。由於心懷疑惑，以後就不再修習相好。現在想要顯明他們這種疑惑執著的心，讓他們觀法身，成就相好的本體，得到真正的法身本體。已經有了相好自然具備的緣故，說明不應該以相好來見佛。無著菩薩從體真的角度來修學，稱為相好具足。天親菩薩就遣除疑惑而向上求證的角度，說明相好並非就是佛。天親菩薩認為相好和法身同樣是身業所顯現，所以合在一起說來顯明疑惑。無著菩薩認為相好有差別，所以分開來說兩種具足。這段隨好文中分為四個部分：問、答、征、釋。最初的提問，意思是想要具足隨好，就應該觀法身。法身心隨順，應化身自然具足。隨好色身是否可見？回答是可見，不必再重複舉例。解釋的意思是說，如來所說的應化隨好，可以認為是具足的。佛道之身，只是隨著那個位次，以散亂心所見到的，就不是法身。恒河沙數般性德所生起的隨好，具足色身。如果能夠離相來觀佛的法身，所成就的圓滿真實的隨好，這才叫做具足色身。雖然相和好都是色身，但是用隨好來配合色身，是特別的德行的總稱，就像色處一樣。因為不是執著，所以只稱為色。就像那四蘊不是表示的緣故，只是總稱其名，這裡也應該這樣。 經文：須菩提，乃至諸相具足。贊曰：接下來顯明第四種相身具足，所以不是執著，只是名為色身。相既然是執著，所以特別標舉生起之義。顯明他們疑惑的情感，問答征釋，一是依照隨好，只是相好不同而文字有別罷了。這相和好既然是依真而生起，雖然不離真，但並非就是真體，體性和相貌的差別，觀照時不可認為沒有。即體性而觀照，不可認為是實有。因為離開
【English Translation】 English version: When the Dharmakaya (法體, Dharma body) is accomplished, the marks and characteristics (相好, physical characteristics of a Buddha) are naturally achieved. However, when Bodhisattvas (菩薩, enlightened beings) emerge from meditative contemplation (出觀, emerging from samadhi), they possess clinging minds (執心, clinging mind). Therefore, according to their stages of practice (行位, stages of practice), they perceive the marks and characteristics as fixed and real (定實, fixed and real). Having been shown the truth of the Dharma body (體真, truth of the Dharma body), they instead give rise to doubts. Since it is said that the Buddha (佛) attains his name through non-action (無為, non-action), how can the Buddhas achieve marks and characteristics? If marks and characteristics are achieved, then it should not be non-action. If the Buddha is non-action, then marks and characteristics are not the Buddha. Should one seek marks and characteristics or contemplate the Dharmakaya? Because they do not contemplate the true nature (真, true nature), even if they cultivate, they are not complete. Due to doubt, they later do not cultivate marks and characteristics. Now, I wish to reveal their doubting and clinging minds, so that they may contemplate the Dharmakaya, accomplish the essence of marks and characteristics, and attain the true essence. Having marks and characteristics naturally, it is shown that one should not see the Buddha through marks and characteristics. Asaṅga (無著, founder of Yogacara) cultivates from the perspective of the true essence, which is called the perfection of marks and characteristics. Vasubandhu (天親, Asaṅga's brother) seeks upwards by dispelling doubts, which shows that marks and characteristics are not the Buddha. Vasubandhu considers that marks and characteristics and the Dharma body are both manifestations of bodily karma (身業, bodily karma), so he combines them to reveal doubts. Asaṅga considers that marks and characteristics have differences, so he separately explains the two perfections. This section on minor marks (隨好, minor marks) is divided into four parts: question, answer, inquiry, and explanation. The initial question means that to perfect the minor marks, one should contemplate the Dharmakaya. The Dharmakaya's mind follows, and the manifested body (應化身, manifested body) is naturally complete. Are the minor marks of the physical body visible? The answer is that they are visible, so there is no need to repeat the example. The explanation means that the minor marks of the manifested body spoken of by the Tathagata (如來, Thus Come One) can be considered complete. The body of the Buddha's path (佛道身, body of the Buddha's path) is only what is seen with a scattered mind (散心, scattered mind) according to that stage, which is not the Dharmakaya. The minor marks arising from the nature of the Ganges River sands (恒沙性德, nature of the Ganges River sands) complete the physical body. If one can contemplate the Buddha's Dharmakaya by separating from appearances (離相, separating from appearances), then the perfected and true minor marks that are achieved are called the complete physical body. Although marks and characteristics are both physical bodies, using minor marks to match the physical body is a general name for special virtues, like the sense bases (色處, sense bases). Because it is not clinging, it is only called form (色, form). Just as the four aggregates (四蘊, four aggregates) are not expressive, they are only generally named, and it should be the same here. Sutra: 'Subhuti (須菩提, one of the Buddha's principal disciples), up to the perfection of all marks.' Praise: 'Next, the fourth aspect of the body, the perfection of marks, is revealed, so it is not clinging, but only called the physical body. Since marks are clinging, the meaning of specially highlighting their arising is explained. The doubting emotions are revealed, with question, answer, inquiry, and explanation. One is based on the minor marks, only the marks and characteristics are different, and the words are different. Since these marks and characteristics arise from the truth, although they are not separate from the truth, they are not the true essence. The difference between essence and appearance cannot be considered non-existent when contemplating. When contemplating from the essence, it cannot be considered real. Because it is separate from'
法身既無相好。故此相好非不是佛。既對法身非無非有。是故不應定執求也。論依此義而說頌云。
法身畢竟體 非彼相好身 以相好成就 非是法身故 不離於法身 彼二非不佛 故重說成就 亦無二及有
經。須菩提至莫作是念 贊曰。次下第五明語具足。顯第十八佛有所說疑。令修佛身圓滿語業。前明相好求佛身業。身不徒然。為生說法。既離執以求身之方具足。亦已詮而學說說法方圓。若執有說而求具足有所說故有所不說。何能圓滿佛之語業。由佛無說無所不說故說。於一語言中。演說無邊契經海一切眾生語言法。一言演說盡無餘。眾生所有諸言音莫非如來說。輪攝能如是者。名語具足。皆由了說而無說故。而諸菩薩。于散位中不能契真無說而說。返疑如來有實說法。不契真故。雖學而不具足。由有疑故。不觀無說之理。今欲顯彼疑執之心。令知無說而求具足故。言說法者。無法可說等。無著約令順無說而上求人語具足。天親就顯義而契理名顯佛有所說疑。中下五句遮徴釋成。此初二也。如頗謂佛若真若俗。即如離如有所說解。便遮止云莫作如來五所說念。
經。何以故 贊曰。此徴也。
經。若人言至我所說故 贊曰。此釋也。若言如來於真于俗。即如離如而有所說
【現代漢語翻譯】 現代漢語譯本：法身既然沒有具象的相好（laksana-vyঞ্জনa，佛的三十二種殊勝的身體特徵和八十種好的特徵），那麼這些相好並非就不是佛。既然相對於法身來說，不能說它是有或者沒有，所以不應該執著于相好去尋求佛。因此，論中依據這個意義而說了偈頌：
『法身的究竟本體，並非是那些相好之身，因為相好是成就的，所以不是法身。不離於法身，相好和法身二者並非不是佛。所以再次說成就，也沒有二和有。』
經文：須菩提（Subhuti，佛陀的弟子）啊，不要這樣想……贊曰：接下來第五部分闡明語具足（vāk-samavadhāna-paripūrṇa，佛陀的語言完美），揭示了第十八個疑問，即佛陀有所說。爲了使修行者圓滿佛身和語業，前面闡明了通過相好來尋求佛身之業。身體不是徒然的，是爲了說法。既然已經遠離了執著，尋求佛身的方法也已經完備，也已經詮釋了學習說法的方法。如果執著于有所說而尋求具足，因為有所說，所以也有所不說，怎麼能圓滿佛的語業呢？因為佛無所說又無所不說，所以在一種語言中，演說無邊的契經海（sūtra-sāgara，佛經的海洋）和一切眾生的語言法。一言演說盡無餘，眾生所有諸言音，莫非如來說。能夠像這樣周遍攝受的，名為語具足。都是因爲了知說而無說。然而諸菩薩在散位中不能契合真如的無說而說，反而懷疑如來有真實的說法。因為不契合真如，所以即使學習也不具足，因為有疑惑。不觀察無說的道理。現在想要揭示他們疑惑執著的心，讓他們知道通過無說來尋求具足。所以說說法者，無法可說等等。無著（Asanga，瑜伽行派創始人之一）是爲了順應無說而向上尋求人的語具足。天親（Vasubandhu，瑜伽行派創始人之一）就顯義而契合真理，名為揭示佛有所說疑。中間和下面的五句是遮止、征問、解釋和成就。這是最初的兩個部分。如果有人說佛若真若俗，就像離開如如而有所說一樣理解，就遮止說不要作如來有所說的念頭。
經文：為什麼呢？贊曰：這是征問。
經文：如果有人說如來於真于俗，就像離開如如而有所說……
【English Translation】 English version: Since the Dharmakaya (Dharmakāya, the body of the Dharma) has no tangible marks (laksana-vyঞ্জনa, the thirty-two major marks and eighty minor marks of a Buddha), these marks are not necessarily not the Buddha. Since it cannot be said to be either existent or non-existent in relation to the Dharmakaya, one should not cling to the marks to seek the Buddha. Therefore, the treatise speaks in verse based on this meaning:
'The ultimate essence of the Dharmakaya is not that body of marks. Because the marks are achieved, they are not the Dharmakaya. Not separate from the Dharmakaya, the marks and the Dharmakaya are not not the Buddha. Therefore, it is said again that achievement is neither duality nor existence.'
Sutra: Subhuti (Subhuti, a disciple of the Buddha), do not have such a thought... Commentary: Next, the fifth part clarifies the perfection of speech (vāk-samavadhāna-paripūrṇa, the perfection of the Buddha's speech), revealing the eighteenth doubt, that the Buddha has something to say. In order to perfect the Buddha's body and speech karma, the previous section clarified the karma of seeking the Buddha's body through marks. The body is not in vain; it is for teaching the Dharma. Since one has already abandoned attachment and the method of seeking the Buddha's body is complete, the method of learning to speak and teaching the Dharma has also been explained. If one clings to having something to say and seeks perfection, because there is something to say, there is also something not to say. How can one perfect the Buddha's speech karma? Because the Buddha has nothing to say and yet nothing that is not said, he speaks. In one language, he expounds the boundless ocean of sutras (sūtra-sāgara, the ocean of Buddhist scriptures) and the language Dharma of all beings. Speaking exhaustively in one word, all the sounds of all beings are spoken by the Tathagata. One who can encompass and gather in this way is called perfect in speech. All of this is because of knowing that speaking is non-speaking. However, the Bodhisattvas in scattered positions cannot accord with the true non-speaking while speaking, and instead doubt that the Tathagata has real speech. Because they do not accord with the truth, even if they study, they are not complete, because they have doubts. They do not observe the principle of non-speaking. Now, they want to reveal their doubting and clinging minds, letting them know to seek perfection through non-speaking. Therefore, it is said that the speaker of Dharma has no Dharma to speak, and so on. Asanga (Asanga, one of the founders of the Yogacara school) seeks the perfection of human speech upward in order to accord with non-speaking. Vasubandhu (Vasubandhu, one of the founders of the Yogacara school) reveals the meaning and accords with the truth, called revealing the doubt that the Buddha has something to say. The middle and lower five sentences are prohibition, questioning, explanation, and accomplishment. These are the first two parts. If someone says that the Buddha is either true or conventional, understanding it as if speaking apart from suchness, then prohibit saying, 'Do not have the thought that the Tathagata has something to say.'
Sutra: Why is that? Commentary: This is the question.
Sutra: If someone says that the Tathagata is either true or conventional, understanding it as if speaking apart from suchness...
。即言離言能詮所詮實體法者。有所說故有所不說。是即如來語不具足不解義故。豈非謗佛。
經。須菩提至是名說法 贊曰。此成也以所說法不過文義。離法界外即無自求。如前求佛。即相無相說法亦能說而無說。無所說故無不說。能以一言盡說諸法。離所說外更無可說。語具足故。是名說法故。論頌云。
如佛法亦然 所說二差別 不離於法界 說法無自相
次下第六明心具足。于中準論有六種心。一念處。二正覺心。三施設大利法。四攝取法身。五不住生死大心。六行住凈心。于中第一念處心。經顯第十八。何人能信疑。而斯經亦闕此經文。餘本即有故論列之如魏本云。爾時須菩提白佛言。世尊。頗有眾生於未來世聞說是法生信心不。佛言。須菩提。彼非眾生非不眾生。何以故。眾生者如來說非眾生。是名眾生。此中意者。菩薩如佛常念眾生。若善不善若信不信。常應利益。而不捨離。而諸菩薩不能如佛起樂等念。恐諸眾生有惡不信難可悲念。便生疑雲。既此前言能說所說。皆是其無有何等人信是深法。于無信者。如何悲念不已相而興悲。由疑故不以法。而後欲顯彼疑執之心。令起無解大悲念處故。說眾生若真若俗非有非無。若信不信非凡非聖。于中不可定執是非。但樂等念如三念。更
【現代漢語翻譯】 現代漢語譯本：如果說離開言語，就能詮釋實體法，那麼有所說，就有所不說。這就是說，如來說法不完整，不能完全表達意義，這難道不是誹謗佛嗎？
經文：須菩提，這才能叫做說法。 贊曰：這是成就之義，因為所說法的內容不過是文字和義理。離開法界之外，就沒有什麼可以自己去尋求的。就像前面所說的求佛一樣，即相即非相，說法也是能說而無說，因為沒有固定的所說，所以無所不說。能夠用一句話完全說盡諸法，離開所說的內容之外，再也沒有什麼可說的了，語言表達完整，所以才叫做說法。所以，《論》中的偈頌說：
如佛法也是這樣，所說之法有二種差別，但不離開法界，說法沒有自相。
接下來第六部分說明心具足。其中按照《論》的說法，有六種心：一、念處；二、正覺心；三、施設大利法；四、攝取法身；五、不住生死的大心；六、行住凈心。其中第一種念處心，經文中在第十八品有所體現。什麼人能相信和懷疑呢？而這部經文也缺少這段經文。其他版本有這段經文，所以《論》中列舉了它，比如魏譯本說：『當時，須菩提（Subhuti）稟告佛說：世尊，有沒有眾生在未來世聽到這部經後生起信心呢？』佛說：『須菩提，他們非眾生，也非非眾生。為什麼呢？眾生，如來說非眾生，這才能叫做眾生。』這裡的意思是，菩薩像佛一樣，常常想著眾生，無論是善是惡，無論是信是不信，都應該常常利益他們，而不捨棄他們。但是諸位菩薩不能像佛一樣生起快樂等念頭，恐怕眾生有惡念、不信，難以悲憫，便生起疑問：既然前面說能說和所說，都是沒有實體的，那麼有什麼人會相信這深奧的佛法呢？對於不相信的人，如何才能不執著于相而生起悲憫之心呢？因為有疑問，所以不以法爲念。之後想要顯現他們懷疑執著的心，讓他們生起無分別的大悲念處，所以說眾生無論是真還是俗，非有非無，無論是信還是不信，非凡非聖。其中不可執著於是非，只要快樂等念如三念，更加精進修行即可。
【English Translation】 English version: If it is said that by departing from language, one can explain the entity of the Dharma, then there is something said and something not said. This means that the Tathagata's (如來) speech is incomplete and cannot fully express the meaning, wouldn't that be slandering the Buddha?
Sutra: 'Subhuti (須菩提), this is what is called Dharma teaching.' Commentary: This is the meaning of accomplishment, because what is taught is nothing more than words and meanings. Outside the Dharmadhatu (法界), there is nothing to seek for oneself. Just like seeking the Buddha as mentioned earlier, it is both form and non-form. Dharma teaching is both speaking and non-speaking, because there is no fixed thing to be said, so there is nothing that is not said. One can completely express all Dharmas in one sentence. Outside of what is said, there is nothing more to say. The language is complete, so it is called Dharma teaching. Therefore, the verse in the Treatise says:
Like the Buddha Dharma, the two differences in what is said do not depart from the Dharmadhatu, and Dharma teaching has no self-nature.
Next, the sixth part explains the completeness of mind. According to the Treatise, there are six types of mind: 1. Mindfulness; 2. Right Awakening Mind; 3. Establishing Great Benefit Dharma; 4. Embracing the Dharmakaya (法身); 5. The Great Mind that does not dwell in birth and death; 6. Pure Mind in walking and dwelling. Among them, the first type of mindfulness is reflected in the eighteenth chapter of the Sutra. Who can believe and doubt? This Sutra also lacks this passage. Other versions have this passage, so the Treatise lists it, such as the Wei translation saying: 'At that time, Subhuti (須菩提) said to the Buddha: World Honored One, will there be beings in the future who will develop faith upon hearing this Dharma?' The Buddha said: 'Subhuti, they are neither beings nor non-beings. Why? Beings, the Tathagata says are non-beings, this is what is called beings.' The meaning here is that Bodhisattvas (菩薩), like the Buddha, constantly think of beings, whether they are good or bad, whether they believe or do not believe, they should always benefit them without abandoning them. However, the Bodhisattvas cannot generate thoughts of joy and so on like the Buddha, fearing that beings have evil thoughts, disbelief, and are difficult to pity, and then doubts arise: Since it was said earlier that what can be said and what is said are all without substance, then who will believe in this profound Dharma? How can one generate compassion without being attached to form for those who do not believe? Because of doubt, they do not take the Dharma as their focus. Afterwards, wanting to reveal their doubting and clinging mind, to make them generate a non-discriminating great compassionate mindfulness, so it is said that beings, whether true or conventional, are neither existent nor non-existent, whether they believe or do not believe, are neither ordinary nor saintly. Among them, one should not cling to right and wrong, as long as thoughts of joy and so on are like the three mindfulnesses, one should practice diligently.
不捨眾生。無著約等念而令悲名念處心。天親約有信而令名顯何人能信疑。故論頌云。
所說說者深 非無能信者 非眾生眾生 非聖非不聖
經。須菩提至為無所得耶 贊曰。次下第二明正覺心。顯第十九有得證果疑。修菩提勝因果行前明念處大悲為首。大悲之智必由果圓果滿滿來順成正覺。欲成正覺即令修行有為無為無上妙行。而諸菩薩不離我法。不能如佛具此二行。返疑佛行非無上行。作是疑雲。何故如來離無所得及無所行。此上上證依展轉行有得行□證菩提。而今令我行二行耶。由執故雖行而乖正覺。由疑故復不欲修行。今欲顯彼疑執之心故說真理。雖無一法可修。若離俗諦修行方便無由彼證。無著約除執而令學名正覺心。天親就顯疑而令脩名顯有得證果疑。文下為二。初善現發問。后如來即答。此初也。三僧祇劫二諦雙修。所成正覺若因若果。豈非為彼無所得耶。
經。如是如是須菩提 贊曰。下答有二。初明菩提果無所得。后明覺道因無所得。初中復二。初法身果。后報身果。初中復三。初即次釋后結。此初也。承前問辭。若因若果無所得耶。故今即言如是如是所菩提也。
經。我于阿耨至少法可得 贊曰。此釋也。我觀菩提。若因若果無微塵許所取法體。無少法故心無可
【現代漢語翻譯】 現代漢語譯本：不捨棄眾生。無著（Asanga，印度佛教瑜伽行派創始人之一）依平等心而令大悲名爲念處心。天親（Vasubandhu，無著之弟，亦為瑜伽行派大師）依有信心而令名聲顯赫，何人能生懷疑？故論頌說： 『所說之法甚深奧，並非無人能信受； 非是眾生非非眾生，非是聖者非非聖者。』 經文：須菩提（Subhuti，佛陀十大弟子之一）啊，難道是爲了無所得嗎？贊曰：接下來第二部分闡明正覺之心，揭示第十九個疑問，即對證果有所得的懷疑。修菩提勝因果行，前面闡明以念處和大悲為首。大悲之智必然由果圓滿而來，果滿則自然成就正覺。欲成就正覺，即令修行有為、無為無上妙行。然而諸菩薩不離我法（對自我和現象的執著），不能像佛陀一樣具足這兩種修行。反而懷疑佛陀的修行並非無上修行，產生這樣的疑問：為何如來（Tathagata，佛的稱號之一）遠離無所得及無所行？此上上證依仗展轉行，有得行才能證得菩提（Bodhi，覺悟）。而今卻讓我修行這兩種修行嗎？由於執著的緣故，即使修行也背離了正覺。由於懷疑的緣故，又不願修行。現在想要揭示他們懷疑和執著的心，所以說出真理：雖然沒有一法可以修，但若離開俗諦（conventional truth）修行方便，就沒有辦法證得。無著依去除執著而令學習，名為正覺心。天親就揭示懷疑而令修行，名為顯有得證果疑。下文分為兩部分：首先是善現（Subhuti的另一個名字）發問，然後是如來回答。這是第一部分。三僧祇劫（asamkhya kalpa，極長的時間單位）二諦（two truths，俗諦和真諦）雙修，所成就的正覺，無論是因是果，難道不是爲了那無所得嗎？ 經文：如是，如是，須菩提。贊曰：下面回答分為兩部分：首先闡明菩提果無所得，然後闡明覺道因無所得。第一部分又分為兩部分：首先是法身果（Dharmakaya，佛的法性之身），然後是報身果（Sambhogakaya，佛的報應身）。第一部分又分為三部分：首先是即刻解釋，然後是總結。這是第一部分。承接前面的問辭，無論是因是果都是無所得嗎？所以現在就說如是，如是，所證菩提也是無所得。 經文：我于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）中，至少法可得嗎？贊曰：這是解釋。我觀察菩提，無論是因是果，都沒有微塵許可以執取的法體。沒有少許法，所以心中無可
【English Translation】 English version: Not abandoning sentient beings. Asanga (founder of the Yogacara school of Indian Buddhism) uses equanimity to make great compassion called the mind of mindfulness. Vasubandhu (Asanga's brother, also a master of the Yogacara school) relies on faith to make the name prominent. Who can doubt? Therefore, the verse of the treatise says: 'What is said is profound, not that no one can believe; Not sentient beings, not non-sentient beings, not saints, not non-saints.' Sutra: Subhuti, is it for non-attainment? Commentary: Next, the second part clarifies the mind of perfect enlightenment, revealing the nineteenth doubt, which is the doubt of attaining the fruit with something to be attained. Cultivating the superior cause and effect practice of Bodhi, the previous explanation takes mindfulness and great compassion as the head. The wisdom of great compassion must come from the perfection of the fruit, and the perfection of the fruit naturally leads to perfect enlightenment. To achieve perfect enlightenment, one must practice the supreme wonderful practices of conditioned and unconditioned. However, the Bodhisattvas do not depart from the self and phenomena (attachment to self and phenomena), and cannot possess these two practices like the Buddha. Instead, they doubt that the Buddha's practice is not the supreme practice, and raise such questions: Why does the Tathagata (one of the titles of the Buddha) depart from non-attainment and non-practice? This supreme attainment relies on the practice of transference, and the practice of attainment can attain Bodhi (enlightenment). But now, why do you ask me to practice these two practices? Because of attachment, even if one practices, it deviates from perfect enlightenment. Because of doubt, one is unwilling to practice. Now, wanting to reveal their minds of doubt and attachment, the truth is spoken: Although there is no Dharma (law, teaching) to be practiced, if one departs from the conventional truth to practice expedient means, there is no way to attain it. Asanga relies on removing attachment to make learning called the mind of perfect enlightenment. Vasubandhu relies on revealing doubt to make practice called revealing the doubt of attaining the fruit with something to be attained. The following text is divided into two parts: first, Subhuti (another name of Subhuti) asks the question, and then the Tathagata answers. This is the first part. The perfect enlightenment achieved by practicing the two truths (conventional truth and ultimate truth) for three asamkhya kalpas (extremely long units of time), whether it is the cause or the effect, is it not for that non-attainment? Sutra: So it is, so it is, Subhuti. Commentary: The following answer is divided into two parts: first, it clarifies that the fruit of Bodhi is non-attainment, and then it clarifies that the cause of the path to enlightenment is non-attainment. The first part is further divided into two parts: first, the Dharmakaya (the body of the Dharma nature of the Buddha), and then the Sambhogakaya (the reward body of the Buddha). The first part is further divided into three parts: first, the immediate explanation, and then the summary. This is the first part. Continuing the previous question, whether it is the cause or the effect, is it non-attainment? So now it is said, so it is, the Bodhi attained is also non-attainment. Sutra: In Anuttara-samyak-sambodhi (unexcelled complete enlightenment), is there at least a Dharma that can be attained? Commentary: This is the explanation. I observe Bodhi, whether it is the cause or the effect, there is not even a speck of Dharma that can be grasped. There is not a little Dharma, so there is nothing in the mind to
得。
經。是名阿耨至三菩提 贊曰。此結也。由證真如無所得理無有少法。是可得故。障盡理圓而成法身。是名阿耨無上菩提。是故論言阿耨多羅語故復說頌云。
彼處無少法 知菩提無上 法界不增減 凈平等自相 有無上方便 及離於漏法 是故非凈法 即是清凈法
前之二句釋此三文。彼法身處無少可得。故知即是菩提無上。
經。複次須菩提至三菩提 贊曰。下報身果。于中有二。初明菩提平等。后釋平等所由。此初也。若凡若聖無我真如平等之理。雖皆齊有由佛能證此平等理。得成報身名正等覺。故論說為三藐三佛陀語故。顯身菩提者。人平等相相謂假者即報佛也。以法界中功德起而非增煩惱滅而非減。由非增減即名平等。由佛同證此平等理故。得壽命功德身相。悉皆齊等名無齊下。由證平等成無齊下。是故說為人平等相。即是前頌法界不增減也。
經。以無我無人至無壽者 贊曰。此釋平等所由也。餘本及論。此下皆有得者等阿耨多羅三藐三菩提。此文闕者譯者慢耳。所證真如具恒沙德。在經名如來藏。出經名法身位。別名殊體無差別。我人眾生是生死法無彼我等。是名法身。故論說為于生死法中平等相也。即是前顯凈平等自相。由法無我清凈平等自體相
【現代漢語翻譯】 現代漢語譯本 經：這就是所謂的阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。
贊曰：這是總結。由於證悟了真如（Tathata，事物的真實本性）無所得的道理，沒有任何少許的法是可以得到的。因為一切障礙都已消除，真如的道理圓滿，從而成就法身（Dharmakaya，佛的法性之身），這被稱為阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。因此，《瑜伽師地論》中說，這是阿耨多羅（Anuttara，無上）的語言，所以又說了頌：
『彼處無少法，知菩提無上， 法界不增減，凈平等自相， 有無上方便，及離於漏法， 是故非凈法，即是清凈法。』
前面的兩句解釋了這三句經文。在法身（Dharmakaya，佛的法性之身）之處，沒有任何少許可以得到，所以知道這就是無上的菩提（Bodhi，覺悟）。
經：須菩提（Subhuti）！再者，乃至阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。
贊曰：下面是報身（Sambhogakaya，佛的報應身）的果報。其中有兩點：首先闡明菩提（Bodhi，覺悟）的平等性，然後解釋平等性的由來。這是第一點。無論是凡人還是聖人，都具有無我（Anatta，沒有自我）的真如（Tathata，事物的真實本性）的平等之理。雖然大家都平等地具有這種真如，但只有佛能夠證悟這種平等之理，從而成就報身（Sambhogakaya，佛的報應身），被稱為正等覺（Samyaksambuddha，完全覺悟者）。因此，《瑜伽師地論》中說，這是三藐三佛陀（Samyaksambuddha，正等覺）的語言，從而彰顯了身菩提（Bodhi，覺悟）。人平等之相，相指的是假象，也就是報佛（Sambhogakaya，報身佛）。因為在法界（Dharmadhatu，宇宙的真實本性）中，功德生起而不是增加，煩惱滅除而不是減少。由於不增不減，所以被稱為平等。由於佛同樣證悟了這種平等之理，所以獲得了壽命、功德和身相，都完全平等，被稱為無齊下。由於證悟了平等，成就了無齊下。因此，說人平等之相，就是前面頌中的『法界不增減』。
經：以無我（Anatta，沒有自我）、無人（no being）、乃至無壽者（no life-span）。
贊曰：這是解釋平等性的由來。其他的版本和《瑜伽師地論》中，這下面都有『得者等阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）』。這段經文缺失，是譯者的疏忽。所證悟的真如（Tathata，事物的真實本性）具有恒河沙數般的功德，在經中被稱為如來藏（Tathagatagarbha，如來藏），出經后被稱為法身（Dharmakaya，佛的法性之身），別名殊體沒有差別。我、人、眾生是生死之法，沒有彼此之分，這就是法身（Dharmakaya，佛的法性之身）。因此，《瑜伽師地論》中說，這是在生死法中的平等之相。也就是前面所說的彰顯凈平等自相，由於法無我（Anatta，沒有自我），清凈平等的自體之相。
【English Translation】 English version Sutra: This is called Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).
Commentary: This is the conclusion. Because of realizing the truth of Suchness (Tathata, the true nature of things) where nothing is obtained, there is not the slightest dharma that can be obtained. Because all obstacles have been eliminated and the truth of Suchness is perfected, thereby accomplishing the Dharmakaya (the Dharma-body of the Buddha), this is called Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Therefore, the Yogacarabhumi-sastra says that this is the language of Anuttara (Unsurpassed), so it also says in a verse:
'In that place, there is not the slightest dharma, Knowing that Bodhi (Enlightenment) is unsurpassed, The Dharmadhatu (the realm of Dharma) neither increases nor decreases, Pure, equal, and self-existent nature, Having unsurpassed skillful means, And being apart from defiled dharmas, Therefore, it is not a pure dharma, But is precisely a pure dharma.'
The preceding two lines explain these three lines of scripture. In the place of the Dharmakaya (the Dharma-body of the Buddha), there is not the slightest thing that can be obtained, so it is known that this is unsurpassed Bodhi (Enlightenment).
Sutra: Furthermore, Subhuti, even to Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).
Commentary: Below is the fruit of the Sambhogakaya (the Reward-body of the Buddha). Within this, there are two points: first, clarifying the equality of Bodhi (Enlightenment), and then explaining the origin of equality. This is the first point. Whether ordinary people or sages, all equally possess the truth of Suchness (Tathata, the true nature of things) without self (Anatta, no-self). Although everyone equally possesses this Suchness, only the Buddha can realize this truth of equality, thereby accomplishing the Sambhogakaya (the Reward-body of the Buddha), which is called Samyaksambuddha (Perfectly Enlightened One). Therefore, the Yogacarabhumi-sastra says that this is the language of Samyaksambuddha (Perfectly Enlightened One), thereby manifesting the Bodhi (Enlightenment) of the body. The aspect of equality among people, 'aspect' refers to the illusion, which is the Reward Buddha (Sambhogakaya, the Reward-body Buddha). Because in the Dharmadhatu (the realm of Dharma), merit arises but does not increase, and afflictions are extinguished but do not decrease. Because it neither increases nor decreases, it is called equality. Because the Buddha equally realizes this truth of equality, he obtains life, merit, and physical characteristics, all of which are completely equal, called 'without comparison'. Because of realizing equality, he accomplishes 'without comparison'. Therefore, it is said that the aspect of equality among people is the 'Dharmadhatu (the realm of Dharma) neither increases nor decreases' in the preceding verse.
Sutra: With no self (Anatta, no-self), no being, even to no life-span.
Commentary: This explains the origin of equality. In other versions and the Yogacarabhumi-sastra, below this, there is 'those who obtain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)'. The absence of this passage in this scripture is the translator's negligence. The Suchness (Tathata, the true nature of things) that is realized possesses merits like the sands of the Ganges River. In the sutras, it is called the Tathagatagarbha (the Womb of the Tathagata), and outside the sutras, it is called the Dharmakaya (the Dharma-body of the Buddha). The different names and distinct entities are without difference. 'I', 'person', and 'sentient beings' are the dharmas of birth and death, without distinction between self and others. This is the Dharmakaya (the Dharma-body of the Buddha). Therefore, the Yogacarabhumi-sastra says that this is the aspect of equality in the dharmas of birth and death. This is what was said earlier about manifesting the pure, equal, and self-existent nature. Because the Dharma is without self (Anatta, no-self), it has a pure, equal, and self-existent nature.
故。顯其報身平等相也。
經。修一切善至三菩提 贊曰。下顯菩提道。因無所得。于中有二。初旨明後料簡。此初也。一切善法六度萬行。若望法身能爲了因。若望報身即為生因。故論說為菩提道也。即明令修一切善法。方得菩提。非如二乘少修善法。即是前頌有無上方便。余菩提者善法不滿足。更有上方便故。
經。須菩提至是名善法 贊曰。此料簡也。所言善法者。即彼無漏福德智惠理事等行。即非善法者。非是有漏世諦善法。是名善法者。即是隨順第一義諦無漏善法故。前頌云及離於漏法。是故非凈法。即是清凈法。如顯釋經彼非結也。雖法報身互通□義。皆名無上正等菩提。性相別觀隨義增勝法身菩提。得名無上報身菩提名正等覺。攝相歸性總名法身。皆名無上不增減等。是釋法身無上所以。由斯兩論各依一釋。
經。須菩提至持用佈施 贊曰。次下第三施設大利法心。顯第二十無記非因疑。及二十二佛能度生疑。令眼如佛大法利行前已學佛證得正覺。次當學佛法施群生。以所得法施大福利。施福利時不應見有我。謂能說彼謂能受以法及人皆非有故。而諸菩薩不能學佛無所得心。施法利故。返疑所施文字教法。是無記故非菩提因。何要施設。由執故雖施而不廣大。由疑故復不欲信施。令
【現代漢語翻譯】 現代漢語譯本： 因此，這顯示了報身（Sambhogakaya）平等之相。
經：修一切善至三菩提（Anuttara-samyak-sambodhi）。贊曰：下面闡釋菩提之道，因無所得。其中有二部分，首先闡明宗旨，然後進行辨析。這是第一部分。一切善法，包括六度（Paramita）萬行，如果從法身（Dharmakaya）的角度來看，能作爲了因；如果從報身（Sambhogakaya）的角度來看，則作為生因。因此，《論》中說這是菩提之道。這明確說明要修一切善法，才能證得菩提，不像二乘（Sravaka和Pratyekabuddha）那樣少修善法。這就是前面頌文所說的具有無上方便，其餘的菩提是善法不滿足，需要更進一步的方便。
經：須菩提（Subhuti）至是名善法。贊曰：這是辨析部分。所說的善法，就是指那些無漏的福德、智慧、理事等修行。而非善法，指的不是有漏的世俗善法。是名善法，指的是隨順第一義諦（Paramartha-satya）的無漏善法。前面的頌文說『及離於漏法』，因此非凈法，就是清凈法。如顯釋經文，這並非結論。雖然法身和報身在意義上互通，都可稱為無上正等菩提（Anuttara-samyak-sambodhi），但從體性和現象分別觀察，隨順意義增勝，法身菩提得名無上，報身菩提名正等覺（Samyak-sambuddha）。攝相歸性，總稱為法身，都可稱為無上，不增不減等。這是解釋法身無上的原因。因此兩部論典各自依據一種解釋。
經：須菩提（Subhuti）至持用佈施。贊曰：接下來是第三部分，施設大利法心，顯示第二十個疑問，即無記（Avyakrta）並非成佛之因的疑問，以及第二十二個疑問，即佛能否度化眾生的疑問，使人明白眼如佛的大法利益。前面已經學習佛法並證得正覺，接下來應當學習佛法，法施於眾生，以所得之法施予大眾福利。施予福利時不應執著於我，即不應認為自己是能說之人，對方是能受之人，因為法和人都不是實有的。然而，諸菩薩（Bodhisattva）不能學習佛的無所得心，施法利益，反而懷疑所施的文字教法是無記，因此不是菩提之因，為何要施設？由於執著，即使佈施也不廣大；由於懷疑，又不願相信佈施能帶來利益。
【English Translation】 English version: Therefore, this reveals the equality aspect of the Sambhogakaya (Reward Body).
Sutra: Cultivate all good deeds to Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment). Commentary: The following explains the path to Bodhi, because of non-attainment. There are two parts to it, first clarifying the purpose, and then making distinctions. This is the first part. All good deeds, including the Six Perfections (Paramitas) and myriad practices, if viewed from the perspective of the Dharmakaya (Dharma Body), can serve as the 'cause of understanding'; if viewed from the perspective of the Sambhogakaya (Reward Body), they serve as the 'cause of birth'. Therefore, the 'Treatise' says this is the path to Bodhi. This clearly states that one must cultivate all good deeds to attain Bodhi, unlike the Two Vehicles (Sravaka and Pratyekabuddha) who cultivate few good deeds. This is what the previous verse meant by having unsurpassed skillful means; the remaining Bodhi is where good deeds are not sufficient, requiring further skillful means.
Sutra: Subhuti (One of the ten major disciples of Sakyamuni Buddha) to 'is called good deeds'. Commentary: This is the distinguishing part. The so-called 'good deeds' refer to those undefiled merits, wisdom, principles, and practices. 'Not good deeds' refers not to the defiled worldly good deeds. 'Is called good deeds' refers to the undefiled good deeds that accord with the First Principle Truth (Paramartha-satya). The previous verse said 'and apart from defiled dharmas', therefore 'not pure dharma' is 'pure dharma'. As the explicit explanation of the sutra, this is not a conclusion. Although the Dharmakaya and Sambhogakaya are interconnected in meaning, both can be called Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment), but observing them separately from the perspective of essence and phenomena, according to the increasing superiority of meaning, Dharmakaya Bodhi is named 'unsurpassed', and Sambhogakaya Bodhi is named 'Samyak-sambuddha' (Perfect Enlightenment). Integrating phenomena into essence, collectively called Dharmakaya, all can be called 'unsurpassed', without increase or decrease, etc. This is the explanation of why Dharmakaya is unsurpassed. Therefore, the two treatises each rely on one explanation.
Sutra: Subhuti (One of the ten major disciples of Sakyamuni Buddha) to 'hold and use for giving'. Commentary: Next is the third part, establishing the mind of great benefit through Dharma giving, revealing the twentieth doubt, that Avyakrta (Undetermined) is not the cause of Buddhahood, and the twenty-second doubt, whether the Buddha can liberate sentient beings, making people understand the great Dharma benefit of eyes like the Buddha. Having already learned the Buddha's teachings and attained enlightenment, one should then learn the Buddha's teachings, giving Dharma to sentient beings, bestowing great benefits with the Dharma one has attained. When bestowing benefits, one should not be attached to the self, that is, one should not think of oneself as the one who speaks, and the other as the one who receives, because neither the Dharma nor the person is real. However, Bodhisattvas (Enlightening beings) cannot learn the Buddha's mind of non-attainment, giving Dharma benefits, and instead doubt that the textual teachings they give are Avyakrta (Undetermined), therefore not the cause of Bodhi, so why establish them? Because of attachment, even if they give, it is not vast; because of doubt, they are unwilling to believe that giving brings benefits.
欲顯彼疑執之心。令其學佛設大法利故。說受持得無量福。實無眾生如來度等。無著約除執而廣利生名施設大利法。天親就顯義而行廣利名顯二種疑。文分為二。初施設法利。即顯無記非因疑。后安立第一義教授。即顯佛能度生疑。顯初疑故。論頌云。
雖言無記法 而實是彼因 是故一法寶 勝無量殊寶
上之二句假設問答。雖是無記。且為佛因。以離所說不成佛故。下之二句據實理答。言無記者是小乘義。豈大乘者執無記耶。以所說法。從前流故。眾生但聞成出世故。故一法寶勝無量寶。令知教善為菩提因。顯彼疑心行法利故。故以財施而為較量。此文后三。初舉劣。次明勝。后校量。此初也。地前持說功德應少所舉較量財命極多。地上持說功德應廣所校財施都少者。何以施多少皆劣持經。地前難化多以勤勉。地上易知少之自達。隨舉並得據理皆齊。地上縱多無所喻故。
經。若人以此至為他人說 贊曰。此明勝也。文準前釋。
經。於前福德至所不能及 贊曰。此正校量也。下持經福以為多。下全舉施福不及其一千萬億。下亦復如是。算數譬喻所不及。此中準論有四勝故。所不能及一者數勝。即是此中算數不及。經福雖少性無限故。數亦無限。非彼施福有限數法所能及故。二者力
【現代漢語翻譯】 現代漢語譯本： 爲了顯現他們懷疑執著的心，讓他們學習佛法，設立廣大的利益，所以說受持佛法能得到無量的福報。實際上並沒有眾生被如來所度等等說法。無著（Asanga）通過消除執著而廣泛利益眾生，這叫做施設大利法。天親（Vasubandhu）就顯明義理而施行廣泛利益，這叫做顯二種疑。文分為兩部分。首先是施設法利，即顯現無記（avyākrta，不確定的、未被解釋的）並非成佛之因的疑惑。之後是安立第一義教授，即顯現佛能夠度化眾生的疑惑。爲了顯現最初的疑惑，論頌說： 『雖然說無記法，而實際上是成佛的因。因此，一個佛法之寶，勝過無量殊勝的珍寶。』 上面的兩句是假設的問答。雖然是無記，但實際上是成佛的因，因為離開了所說的法就不能成佛。下面的兩句是根據實際的道理回答。說無記是小乘的觀點，難道大乘的人會執著于無記嗎？因為所說的法，是從前流傳下來的，眾生只是聽說能夠成就出世的果位。所以一個佛法之寶勝過無量的珍寶，讓人知道教法善妙是菩提（bodhi，覺悟）的因。爲了顯現他們懷疑的心，施行佛法利益，所以用財施來作為比較衡量。這段文字後面有三部分。首先是舉出低劣的，其次是說明殊勝的，最後是校量比較。這是第一部分。菩薩（bodhisattva）在初地之前受持和宣說佛法的功德應該較少，所舉的財物和生命非常多。菩薩在地上受持和宣說佛法的功德應該廣大，所校量的財施都很少。為什麼佈施無論多少都比不上受持佛經呢？因為初地之前的人難以教化，大多需要勤奮勉勵。地上的人容易理解，稍微提示就能自己領悟。隨便舉例都能得到，根據道理都是一樣的。地上即使舉出再多，也沒有可以比喻的。 經文：『如果有人用這些去為他人宣說。』贊曰：這是說明殊勝之處。文字按照前面的解釋。 經文：『比之前的福德，乃至所不能及。』贊曰：這是正式的校量比較。下面說受持佛經的福德非常多。下面完全舉出佈施的福德，也比不上受持佛經的一千萬億分之一。下面也是這樣，算數譬喻都不能比及。這裡根據論典有四種殊勝之處。所不能及，第一是數量上的殊勝，就是這裡所說的算數不能比及。佛經的福德雖然少，但性質是無限的，所以數量也是無限的，不是那些佈施的有限數量所能比及的。第二是力量上的殊勝。
【English Translation】 English version: To reveal their doubting and clinging minds, and to enable them to learn the Buddha's teachings and establish great benefits, it is said that upholding the Dharma brings immeasurable blessings. In reality, there are no sentient beings being saved by the Tathagata (如來，Tathāgata, 'Thus Gone One') and so on. Asanga (無著，Asanga) broadly benefits sentient beings by eliminating attachments, which is called 'establishing great beneficial Dharma'. Vasubandhu (天親，Vasubandhu) broadly benefits by elucidating the meaning, which is called 'revealing two kinds of doubts'. The text is divided into two parts. First, establishing the benefit of Dharma, which reveals the doubt that the unrecordable (avyākrta，無記, 'unanswered', 'unspecified') is not the cause of Buddhahood. Second, establishing the teaching of the ultimate meaning, which reveals the doubt that the Buddha can liberate sentient beings. To reveal the initial doubt, the treatise verse says: 'Although it is said that the unrecordable Dharma, is actually the cause of it (Buddhahood). Therefore, one Dharma treasure, surpasses countless special treasures.' The above two lines are a hypothetical question and answer. Although it is unrecordable, it is actually the cause of Buddhahood, because one cannot become a Buddha without the Dharma that is spoken. The following two lines are the answer based on actual reasoning. Saying 'unrecordable' is the view of the Hinayana (小乘，Hinayana, 'lesser vehicle'), would the Mahayana (大乘，Mahāyāna, 'greater vehicle') practitioners cling to the unrecordable? Because the Dharma that is spoken is passed down from the past, sentient beings only hear that they can achieve transcendence. Therefore, one Dharma treasure surpasses countless treasures, letting people know that the good teachings are the cause of Bodhi (菩提，bodhi, 'awakening'). To reveal their doubting minds and practice the benefit of Dharma, wealth giving is used as a comparison. This text has three parts. First, it mentions the inferior, second, it explains the superior, and finally, it compares and measures. This is the first part. The merit of upholding and speaking the Dharma before reaching the first ground (bhumi) should be less, and the wealth and lives mentioned for comparison are very large. The merit of upholding and speaking the Dharma on the ground should be vast, and the wealth given is very little. Why is it that giving, no matter how much, is inferior to upholding the sutras? Because people before the first ground are difficult to teach and mostly require diligent encouragement. People on the ground are easy to understand and can realize it themselves with a little prompting. Any example can be obtained, and according to reason, they are all the same. Even if more is given on the ground, there is nothing to compare it to. Sutra: 'If someone uses these to speak for others.' Commentary: This explains the superior aspect. The text follows the previous explanation. Sutra: 'Compared to the previous merit, even to the point of being unattainable.' Commentary: This is the formal comparison and measurement. Below it says that the merit of upholding the sutras is very great. Below it completely mentions the merit of giving, which is not even one ten-millionth of upholding the sutras. The same is true below, calculations and metaphors cannot compare. Here, according to the treatise, there are four superior aspects. Unattainable, the first is the superiority in number, which is what is said here that calculations cannot compare. Although the merit of the sutras is small, its nature is infinite, so the number is also infinite, and it cannot be compared to the limited number of giving. The second is the superiority in power.
勝。即餘本言歌羅分也。如折一毛百分之心。一名為歌羅。義釋為力。以無漏福少分力勢非即漏善力所及故。三無似勝。即餘本言數不能及。以持經福全不比數施福類故。如貴賤人不相以數。四者因勝。即餘本言鄔波尼殺曇。此譯為因。舉因攝果。施福招苦因果俱劣。經因雖少福成佛果因果勝故。由四勝故譬喻不及。故論頌云。
數力無似勝 無似因亦然 一切世間法 不可得為喻
經。須菩提至我當度眾生 贊曰。此下安立第一義教授。顯第三十一佛能度生疑。令其行真利樂行。謂設法利度眾生時。而起生凡。依第一義教授。地上諸菩薩類。應如如來度諸眾生。無實生相。而諸菩薩不能學佛。依第一義而度生故。返疑如來有實度生。非是依于第一義諦。若說真如是法平等諸何更有度眾生。既有度生明非平等。由迷故雖度而不成真利。由疑故總不欲度生。今欲顯彼疑執之心。令其依真而度生故。故說無實眾生可度。無著約遣迷而真度名第一義教授。天親就顯疑而體真名顯佛能度生疑。文下有四。問遮徴釋。此初也。作念于真理有度生耶。
經。須菩提莫作是念 贊曰。此遮止也。
經。何以故 贊曰。此徴也。
經。實無有眾生如來度者 贊曰。下釋有三。初順成。次返顯。后簡
【現代漢語翻譯】 現代漢語譯本 勝。即餘本言歌羅分也（kalā-bhāga，微小部分）。如折一毛百分之心。一名為歌羅（kalā）。義釋為力。以無漏福少分力勢非即漏善力所及故。三無似勝。即餘本言數不能及。以持經福全不比數施福類故。如貴**不相以數。四者因勝。即餘本言鄔波尼殺曇（upanisad，近坐）。此譯為因。舉因攝果。施福招苦因果俱劣。經因雖少福成佛果因果勝故。由四勝故譬喻不及。故論頌云。 數力無似勝 無似因亦然 一切世間法 不可得為喻 經。須菩提至我當度眾生 贊曰。此下安立第一義教授。顯第三十一佛能度生疑。令其行真利樂行。謂設法利度眾生時。而起生凡。依第一義教授。地上諸菩薩類。應如如來度諸眾生。無實生相。而諸菩薩不能學佛。依第一義而度生故。返疑如來有實度生。非是依于第一義諦。若說真如是法平等諸何更有度眾生。既有度生明非平等。由迷故雖度而不成真利。由疑故總不欲度生。今欲顯彼疑執之心。令其依真而度生故。故說無實眾生可度。無著約遣迷而真度名第一義教授。天親就顯疑而體真名顯佛能度生疑。文下有四。問遮徴釋。此初也。作念于真理有度生耶。 經。須菩提莫作是念 贊曰。此遮止也。 經。何以故 贊曰。此徴也。 經。實無有眾生如來度者 贊曰。下釋有三。初順成。次返顯。后簡
【English Translation】 English version Superiority. This corresponds to the term 'kalā-bhāga' (a tiny fraction) in the original text. It's like dividing a hair into a hundred parts, each called a 'kalā' (kalā). It is interpreted as 'power,' because the power of even a small portion of non-outflow (anāsrava) merit surpasses the reach of outflow-tainted (sāsrava) good deeds. The third is incomparable superiority, which the original text states is beyond calculation. This is because the merit of upholding the scriptures cannot be compared to the merit of giving. Like noble ** cannot be compared numerically. The fourth is superiority of cause, which corresponds to the term 'upanisad' (upanisad, sitting nearby) in the original text. This is translated as 'cause,' using the cause to encompass the effect. The cause and effect of giving are inferior, leading to suffering. Although the cause of the scriptures is small, the merit leads to the fruit of Buddhahood, making the cause and effect superior. Because of these four superiorities, metaphors are inadequate. Therefore, the verse in the treatise says: 'Number, power, incomparable superiority, Incomparable cause as well; All worldly phenomena, Cannot be found as a metaphor.' Sūtra: 'Subhūti, [do not think] I will deliver sentient beings.' Commentary: Below, the teaching of the ultimate meaning is established, revealing the thirty-first doubt that the Buddha can deliver beings, enabling them to practice true benefit and joy. When establishing the Dharma to benefit and deliver sentient beings, ordinary thoughts arise. Relying on the teaching of the ultimate meaning, bodhisattvas on the ground should deliver sentient beings like the Tathāgata, without any real appearance of beings. However, bodhisattvas cannot learn from the Buddha and deliver beings based on the ultimate meaning, thus doubting whether the Tathāgata truly delivers beings and does not rely on the ultimate truth. If it is said that Suchness (tathatā) is the equality of all dharmas, then how can there be sentient beings to deliver? Since there is delivery of beings, it is clear that it is not equality. Due to delusion, although there is delivery, true benefit is not achieved. Due to doubt, there is no desire to deliver beings at all. Now, the intention is to reveal their doubting mind, enabling them to deliver beings based on truth. Therefore, it is said that there are no real sentient beings to be delivered. Asaṅga (無著) calls the true delivery that dispels delusion the teaching of the ultimate meaning. Vasubandhu (天親) focuses on revealing the doubt and embodying the truth, calling it revealing the Buddha's ability to deliver beings from doubt. There are four parts below: question, negation, inquiry, and explanation. This is the first part: questioning whether there is delivery of beings in the truth. Sūtra: 'Subhūti, do not think like that.' Commentary: This is the negation. Sūtra: 'Why?' Commentary: This is the inquiry. Sūtra: 'In reality, there are no sentient beings delivered by the Tathāgata.' Commentary: Below, there are three explanations: first, affirmation; second, reverse manifestation; and third, simplification.
異。此初也。真法界中一相不存。若依俗諦但有五蘊。即于蘊體假名眾生名及五蘊不離法界故。法界中無生別度故。論頌云。
平等真法界 佛不度眾生 以名共彼陰 不離於法界
經。若有眾生至眾生壽者 贊曰。此返顯也。佛一切智稱理而知無中。謂有即為妄執。既無妄執。是故不見有少眾生如來度者故。無著云。如來如爾而不知故。天親頌云。
取我度為過 以取彼法是 取度眾生故 不取取應知
于中三句釋此經文。初五陰中有生度者。是取相過。次顯以取五陰之法是眾生故。后令眾生而得解脫有度生相。即初句標下二句釋。
經。須菩提至即非有我 贊曰。下簡異中復有三。初佛知無。次凡疑有。后破凡愚。此初也。言有我者。是有我執。非有我者。是無我執。有所執我可有我執。所我既無何有所執。即本無我而妄生執名為我執。既無我執佛何故說。
經。而凡夫之人以為有我 贊曰。此凡執有也。佛知我無都無我執。而諸凡愚起心別見妄說為有橫生實執。如來欲顯無所取我但妄執故說為我執。于無所取而妄執故。故前頌云不取取應知。
經。凡夫者至即非凡夫 贊曰。此破凡愚也。豈唯無彼所起之我。勿謂實有能起執人真諦無生。何凡之有俗諦。約
化亦非是真故。凡夫者即非凡夫。餘本有言愚夫異生。即稟異見而更生故。
經。須菩提至觀如來不 贊曰。次下第四攝取法身心。顯第二十三比知法體疑。及二十四相福成因疑。令離相修攝法身行。前來諸文雖明法身未顯攝取故與前別。而諸菩薩法執未亡。不能離相攝法身故。返於法身而生疑念。法身雖非相成就見。應以見相而得比知。既爾法身應以所修相好福因而能證得。由執故雖修而不能攝取。由疑故不修能攝之因。今欲顯彼疑執之心。令離執相而觀法體。修離相行攝取法身故。說不以相觀佛等。無著約離執而自契證名攝取法身。天親就顯疑而修正因名顯比知相因疑。文分為二。初明觀相不可識真即顯比知法體疑。后明相因非得真體即顯相福成因疑。初中后二長行頌故。長行文四問答覓領此初也。可以觀見三十二相比知如來法性身不。
經。須菩提言至觀如來 贊曰。此答也。須菩提將導佛覓故。以菩薩執疑之心答言如是。以觀諸相以知如來真法身也。
經。佛言須菩提至即是如來 贊曰。此覓也。由轉輪王亦今相故。故論頌云。
非是色身相 可顯知如來 諸佛唯法身 轉輪王非佛
經。須菩提白佛至觀如來 贊曰。此領也。如我先來解佛所說。應不可以觀見諸相。比知
【現代漢語翻譯】 現代漢語譯本：變化也不是真實的。凡夫就不是真正的凡夫。以前的譯本說是愚夫異生，就是因為稟持著不同的見解而再次出生。
經文：須菩提問，是否可以通過觀察如來的三十二相來認識如來？贊曰：接下來是第四部分，講述如何攝取法身。顯示第二十三，對比認知法身本體的疑惑；以及第二十四，關於通過相好福德成就法身的疑惑。目的是爲了讓人們通過修習離相之行來攝取法身。前面的經文雖然闡明了法身，但沒有明確如何攝取，所以與之前的內容有所區別。菩薩的法執仍然存在，無法通過離相來攝取法身，因此對法身產生疑惑。雖然法身不是通過相來成就的，但應該可以通過觀察相來認知。既然如此，法身應該可以通過修習相好福德之因而證得。由於執著，即使修行也無法攝取；由於疑惑，不修習能夠攝取的因。現在想要揭示他們疑惑執著的心，讓他們通過離執相來觀察法體，修習離相之行來攝取法身，所以說不能通過相來觀察佛等等。無著認為，通過離執而與真理相契合，就叫做攝取法身。天親認為，通過揭示疑惑而修正因，就叫做顯示對比認知相因的疑惑。本文分為兩部分。首先說明觀察相不能認識真如，即顯示對比認知法身本體的疑惑；然後說明相因不能得到真體，即顯示相好福德成就法身的疑惑。第一部分包含長行和偈頌。長行文分為四個部分：問、答、覓、領，這是第一部分。是否可以通過觀察三十二相來認知如來的法性身？
經文：須菩提回答說，可以通過觀察如來。贊曰：這是回答。須菩提引導佛來尋找答案，用菩薩執著疑惑的心回答說，是的，可以通過觀察諸相來認識如來的真法身。
經文：佛說，須菩提，轉輪聖王也具有三十二相，難道他就是如來嗎？贊曰：這是尋找答案。因為轉輪聖王也具有三十二相。所以論中偈頌說： 『不是色身相，可以顯知如來，諸佛唯法身，轉輪王非佛。』
經文：須菩提對佛說，如我理解佛所說的，不應該可以通過觀察諸相來認知如來。贊曰：這是領悟。
【English Translation】 English version: Transformation is also not truly real. An ordinary person is not truly an ordinary person. Previous translations referred to 'ignorant beings with different births,' meaning they are reborn with different views.
Sutra: Subhuti asked, 'Is it possible to perceive the Tathagata (如來, Thus Come One) by observing the thirty-two marks (三十二相) of the Tathagata?' Commentary: The following is the fourth section, discussing how to gather the Dharmakaya (法身, Dharma Body). It reveals the twenty-third, the doubt of comparing and knowing the essence of the Dharmakaya; and the twenty-fourth, the doubt about achieving the Dharmakaya through auspicious marks and merits. The purpose is to enable people to gather the Dharmakaya through the practice of detachment from appearances. Although the previous texts clarified the Dharmakaya, they did not explicitly state how to gather it, so it is different from the previous content. The Bodhisattvas' attachment to Dharma still exists, and they cannot gather the Dharmakaya through detachment from appearances, so they have doubts about the Dharmakaya. Although the Dharmakaya is not achieved through appearances, it should be possible to recognize it by observing appearances. If so, the Dharmakaya should be able to be attained through the practice of auspicious marks and merits. Due to attachment, even if one practices, one cannot gather it; due to doubt, one does not practice the cause that can be gathered. Now, we want to reveal their doubtful and attached minds, so that they can observe the Dharma body through detachment from appearances, and practice detachment from appearances to gather the Dharmakaya, so it is said that one cannot observe the Buddha through appearances, etc. Asanga (無著) believes that aligning with the truth through detachment is called gathering the Dharmakaya. Vasubandhu (天親) believes that correcting the cause through revealing doubts is called revealing the doubt of comparing and knowing the cause of appearances. This article is divided into two parts. First, it explains that observing appearances cannot recognize the true nature, which reveals the doubt of comparing and knowing the essence of the Dharmakaya; then it explains that the cause of appearances cannot obtain the true body, which reveals the doubt of achieving the Dharmakaya through auspicious marks and merits. The first part contains prose and verses. The prose is divided into four parts: question, answer, search, and understanding, which is the first part. Is it possible to recognize the Dharmakaya of the Tathagata by observing the thirty-two marks?
Sutra: Subhuti replied, 'It is possible to observe the Tathagata.' Commentary: This is the answer. Subhuti guides the Buddha to find the answer, and answers with the Bodhisattva's attached and doubtful mind, saying, 'Yes, it is possible to recognize the true Dharmakaya of the Tathagata by observing the appearances.'
Sutra: The Buddha said, 'Subhuti, the Chakravartin (轉輪聖王, Wheel-Turning King) also has the thirty-two marks, is he the Tathagata?' Commentary: This is searching for the answer. Because the Chakravartin also has the thirty-two marks. Therefore, the verse in the treatise says: 'It is not the appearance of the physical body that can reveal the Tathagata, all Buddhas are only the Dharmakaya, the Chakravartin is not a Buddha.'
Sutra: Subhuti said to the Buddha, 'As I understand what the Buddha said, one should not be able to recognize the Tathagata by observing the appearances.' Commentary: This is understanding.
如來覓真法身也。
經。爾時世尊至不能見如來 贊曰。此顯成也。餘本此後更一頌云。
應觀佛法性 即導師法身 法性非所識 故彼不能了
廣而頌顯示如來所不應見。謂若求見真佛法身。而尋色聲行耶。定故但見世諦。非契于理則不能見如來法身。如此法身所不應見故。色聲心不可見也。既爾法身如何可見。故次半頌答此義云。應觀佛體真如法性。性即是導師法身報化德法名曰導師。導引凡聖。于真理故導師應以法性為德。是彼色聲心所不應見也。何故色聲心而不能見色聲。是者分別識。以此法性唯內證知。非是心別識所識故。彼色聲心不能見也。故論頌云。
唯見色聞聲 是人不知佛 以真如法身 非是識境故
經。須菩提至莫作是念 贊曰。下明相因非得真體。次第二十三相福成因疑。文中有三。問遮身正。此初二也。恐諸菩薩復作是執。若不以相以見如來。寧以相因得法身果。說相兩因得作佛故。為離此著故復答言也。更作念如來。豈不以相具足為因證得。便遮止云莫作是念。若以相因得菩提者。轉輪聖王亦應證得。此中亦應作是例難。以前影后經不重言。
經。如來至三菩提 贊曰。此經示正義也。謂佛身者理智為體。但由發起真無相智觀證法性名得菩
【現代漢語翻譯】 現代漢語譯本： 如來尋找真正的法身。
經文：當時世尊說，不能以（外在的）相見到如來。 讚語：這是爲了顯明（前文的）成就。其他版本在此之後還有一首偈頌說：
『應當觀察佛的法性，那就是導師的法身。 法性不是（分別）意識所能認識的，所以那些（執著于外相的人）不能瞭解。』
（這段經文）廣泛地用偈頌顯示瞭如來所不應該被見到的（方式）。如果想要見到真正的佛法身，卻去尋找色、聲、行（等外在之物），這是註定只能見到世俗諦（Satya，真理），不符合真理，因此不能見到如來的法身。這樣的法身是不應該被（外在的）色、聲（等）見到的，所以色、聲、心是不可見的。既然如此，法身應該如何才能被見到呢？所以接下來的半首偈頌回答了這個意義，說：『應當觀察佛體的真如法性（Tathata-dharmata）。』法性就是導師的法身，報身（Sambhogakaya）、化身（Nirmanakaya）的功德法被稱為導師，引導凡夫和聖人走向真理，所以導師應該以法性為功德，這是那些色、聲、心所不應該見到的。為什麼色、聲、心不能見到（法身）呢？因為色、聲是分別識（Vijnana），而這種法性只能通過內在的證悟來了解，不是（分別）意識所能認識的，所以那些色、聲、心不能見到（法身）。所以論中偈頌說：
『只見到色、聽到聲，這種人不知道佛。 因為真如法身不是（分別）意識的境界。』
經文：須菩提（Subhuti）啊，不要這樣想。 讚語：下面說明（佛的）相不是獲得真如本體的原因。接下來是第二十三相，由福德成就而產生的疑惑。文中有三個部分：提問、遮止（錯誤的觀點）、闡述正義。這是最初的兩個部分。恐怕各位菩薩又產生這樣的執著：如果不通過（佛的）相來見如來，難道可以通過（修）相的因來獲得法身的果嗎？（他們認為）說（修）相和（修）因可以成就佛果。爲了消除這種執著，所以（佛）又回答說。不要再認為如來難道不是以相的具足為因才證得（菩提）的。於是遮止說，不要這樣想。如果以（修）相的因就能獲得菩提（Bodhi，覺悟），那麼轉輪聖王（Chakravartin）也應該證得（菩提）了。這裡也應該這樣舉例反駁，因為前面的（譬）如影子，後面的經文不再重複說明。
經文：如來證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。 讚語：這段經文闡述了正義。所謂的佛身，是以理智為本體的。只是由於發起真正的無相智慧，觀察並證悟法性，才被稱為獲得（佛身）。
【English Translation】 English version: The Tathagata (如來, Thus Come One) seeks the true Dharmakaya (法身, Dharma body).
Sutra: At that time, the World Honored One (世尊) said that the Tathagata cannot be seen by (external) forms. Commentary: This is to show the accomplishment (of the previous statement). Other versions have another verse after this, saying:
'One should observe the Dharma-nature (法性) of the Buddha, which is the Dharmakaya of the Guide (導師). Dharma-nature is not knowable by (discriminating) consciousness, so those (who cling to external forms) cannot understand.'
(This passage) extensively shows in verse the (ways) in which the Tathagata should not be seen. If one wants to see the true Buddha's Dharmakaya, but seeks after form, sound, and action (external things), then one is destined to only see the mundane truth (Satya), which does not accord with the principle, and therefore cannot see the Tathagata's Dharmakaya. Such a Dharmakaya should not be seen by (external) form and sound, so form, sound, and mind are invisible. Since this is the case, how should the Dharmakaya be seen? So the following half-verse answers this meaning, saying: 'One should observe the true suchness (Tathata) Dharma-nature of the Buddha's body.' Dharma-nature is the Dharmakaya of the Guide, the merits and virtues of the Sambhogakaya (報身, Enjoyment Body) and Nirmanakaya are called the Guide, leading ordinary beings and sages to the truth, so the Guide should take Dharma-nature as merit, which is what those form, sound, and mind should not see. Why can't form, sound, and mind see (the Dharmakaya)? Because form and sound are discriminating consciousness (Vijnana), and this Dharma-nature can only be understood through internal realization, it is not knowable by (discriminating) consciousness, so those form, sound, and mind cannot see (the Dharmakaya). Therefore, the verse in the treatise says:
'Only seeing form and hearing sound, this person does not know the Buddha. Because the true suchness Dharmakaya is not the realm of (discriminating) consciousness.'
Sutra: Subhuti (須菩提), do not think like this. Commentary: The following explains that (the Buddha's) forms are not the cause of obtaining the true essence. Next is the twenty-third characteristic, the doubt arising from the accomplishment of merit. There are three parts in the text: questioning, refuting (wrong views), and explaining the correct meaning. These are the first two parts. Fearing that the Bodhisattvas (菩薩) would again have such an attachment: if one does not see the Tathagata through (the Buddha's) forms, can one obtain the fruit of the Dharmakaya through the cause of (cultivating) forms? (They believe that) saying (cultivating) forms and (cultivating) causes can achieve Buddhahood. In order to eliminate this attachment, (the Buddha) answers again. Do not think that the Tathagata did not attain (Bodhi) because of the perfection of forms. Therefore, he refutes, saying, do not think like this. If one could attain Bodhi (覺悟, Enlightenment) by the cause of (cultivating) forms, then the Chakravartin (轉輪聖王, Wheel-Turning King) should also attain (Bodhi). Here, one should also use this example to refute, because the previous (simile) is like a shadow, and the subsequent scriptures do not repeat the explanation.
Sutra: The Tathagata attains Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment). Commentary: This scripture explains the correct meaning. The so-called Buddha-body is based on reason and wisdom. It is only because of initiating true non-form wisdom, observing and realizing Dharma-nature, that one is called to have obtained (the Buddha-body).
提。不以具足福相為因。而能證得無上正覺方便因相各差別故。論依此義而說頌云。
非相好果報 依福德成就 而得真法身 方便異相故
經。須菩提至莫作是念 贊曰。次下第五不住生死涅槃心。斷第二十五失福及果疑。令其學佛無住妙行故。令學佛以無相智正觀正證攝取法身。非得法身便永寂滅。次令學佛起報化身。不顯福業不住涅槃。不著物福業不住生死。而諸菩薩不能學佛行無住道契大涅槃。返疑福業有舍有取。作是疑雲。既說如來唯智如來非福因。得則應證得法身之時所修相好福德應失福德。失故無所感果。豈非證寂為斷滅。般若非斷滅。不住涅槃。則取福德應住生死。若證寂滅便同二乘住生死故。則同凡數。如何能得無住涅槃。由執故不契無住之理。由疑故不修無住之因。今欲斷彼疑執之心。令成無住大涅槃果故。說發心不說斷滅。所作福德不應貪著。無著約除執而成無住名不住生死涅槃心。天親就遣疑而修行因名斷失福及果疑。文分為二。初不住涅槃。后不住流轉。初文后四問遮徴釋。此初二也。發趣大乘初心菩薩。尚不欲住寂滅涅槃。況我如來得無住道。故令菩薩知佛果德而以行求速成大果。然諸菩薩意行虛空法界等盡我行方盡故不可說。同於二乘舍大悲心而求斷滅。便遮止云莫
作是念。
經。何以故 贊曰。此徴也。
經。發阿耨至斷滅相 贊曰。此釋也。發菩提者能住真如。真如在纏不為苦逼。雖處涅槃不同惑斷故。發心者得勝忍智。如所住法。而能通達不厭生死。不欣涅槃說。初發心多劫生死廣行妙行。若至佛果示現生死以利群生。利眾生時必憑勝福。福于佛果雖非親因。于能證智而有助力故。得法身不失福業。由是亦說斷滅相狀。論假此義而作頌云。
不失功德因 及彼勝果報 得勝忍不失 以得無垢果
經。須菩提至七寶佈施 贊曰。下明不住流轉。文分為二。初明有福非苦所惱。后明受報而不住著。初中復二。初舉劣后顯勝。此初也。恐諸菩薩生如是心。若不住涅槃應生死苦逼。為離執著疑惑之心。說有福德而無苦惱故。舉凡人施寶福因感得輪王釋梵等報。尚非圓勝尚無苦逼。況佛菩薩勝福德耶。如經說云。轉輪聖王以少福故當得無病等。
經。若復有人至所得功德 贊曰。此顯勝也。如前凡人施寶功德。雖在生死當非苦逼。況若復有佛殊勝人知一切法無彼二我得成三忍。于有為法而得自在。非業煩惱力所生起。所有福德勝過於前。而更有苦所逼惱耶。二無我者。一人無我二法無我。言三忍者。由知二種無我理故。能於三性。如次起于苦性
【現代漢語翻譯】 現代漢語譯本 作是念。
經：何以故？贊曰：此徴也。
經：發阿耨（阿耨多羅三藐三菩提的簡稱，意為無上正等正覺）至斷滅相。贊曰：此釋也。發菩提者能住真如（事物的真實本性）。真如在纏（被煩惱纏繞）不為苦逼。雖處涅槃（佛教術語，指解脫后的境界）不同惑斷故。發心者得勝忍智。如所住法，而能通達不厭生死。不欣涅槃說。初發心多劫生死廣行妙行。若至佛果示現生死以利群生。利眾生時必憑勝福。福于佛果雖非親因。于能證智而有助力故。得法身（佛的化身）不失福業。由是亦說斷滅相狀。論假此義而作頌云：
不失功德因，及彼勝果報；得勝忍不失，以得無垢果。
經：須菩提（佛陀的十大弟子之一，解空第一）至七寶佈施。贊曰：下明不住流轉。文分為二。初明有福非苦所惱。后明受報而不住著。初中復二。初舉劣后顯勝。此初也。恐諸菩薩（指追求佛果的修行者）生如是心。若不住涅槃應生死苦逼。為離執著疑惑之心。說有福德而無苦惱故。舉凡人施寶福因感得輪王（統治世界的理想君主）釋梵（佛教中的天神）等報。尚非圓勝尚無苦逼。況佛菩薩勝福德耶。如經說云：轉輪聖王以少福故當得無病等。
經：若復有人至所得功德。贊曰：此顯勝也。如前凡人施寶功德。雖在生死當非苦逼。況若復有佛殊勝人知一切法無彼二我得成三忍。于有為法而得自在。非業煩惱力所生起。所有福德勝過於前。而更有苦所逼惱耶。二無我者。一人無我二法無我。言三忍者。由知二種無我理故。能於三性。如次起于苦性
【English Translation】 English version He made this thought.
Sutra: Why is this so? Commentary: This is the evidence.
Sutra: From the arising of Anuttara (short for Anuttara-samyak-sambodhi, meaning unsurpassed perfect enlightenment) to the appearance of annihilation. Commentary: This is the explanation. Those who awaken Bodhi (enlightenment) can abide in Suchness (the true nature of things). Suchness, even when entangled (by afflictions), is not oppressed by suffering. Although dwelling in Nirvana (a state of liberation), it is different from the cessation of delusion. Those who awaken the mind attain superior forbearance and wisdom. According to the Dharma (teachings) in which they dwell, they can understand and not be weary of birth and death. They do not rejoice in the explanation of Nirvana. The initial awakening of the mind involves many kalpas (eons) of birth and death, extensively practicing wonderful deeds. If they reach Buddhahood, they manifest birth and death to benefit sentient beings. Benefiting sentient beings relies on superior merit. Although merit is not a direct cause of Buddhahood, it assists in attaining wisdom. Attaining the Dharmakaya (the body of the Dharma) does not lose merit. Therefore, the appearance of annihilation is also discussed. The treatise uses this meaning to compose a verse:
Not losing the cause of merit, and the reward of that superior fruit; attaining superior forbearance is not lost, by attaining the stainless fruit.
Sutra: Subhuti (one of the Buddha's ten great disciples, foremost in understanding emptiness) to the giving of the seven treasures. Commentary: The following explains not dwelling in transmigration. The text is divided into two parts. The first explains that having blessings is not troubled by suffering. The second explains receiving rewards without attachment. The first part is further divided into two. The first cites the inferior, then reveals the superior. This is the first. Fearing that Bodhisattvas (those who seek Buddhahood) may have such thoughts, 'If we do not dwell in Nirvana, we should be oppressed by the suffering of birth and death,' to dispel the attachment and doubt, it is said that having blessings does not entail suffering. It cites the example of ordinary people giving treasures, the merit of which leads to the rewards of a Wheel-Turning King (an ideal ruler of the world) and Shakra-Brahma (deities in Buddhism). Even these are not perfectly superior and are not oppressed by suffering. How much more so for the superior merit of Buddhas and Bodhisattvas? As the sutra says, 'A Wheel-Turning King, with little merit, will attain freedom from illness, etc.'
Sutra: If there is another person to the merit obtained. Commentary: This reveals the superior. Like the merit of ordinary people giving treasures, although in birth and death, they are not oppressed by suffering. How much more so if there is a Buddha, a superior person who knows that all dharmas (teachings) are without the two selves and attains the three forbearances. They are free in conditioned dharmas and are not generated by the power of karma and afflictions. All the merit is superior to the previous, and how much more so are they not oppressed by suffering? The two non-selves are the non-self of person and the non-self of dharmas. The three forbearances arise from knowing the principle of the two non-selves. They arise in the three natures in order, beginning with the nature of suffering.
無生忍。自然無生忍。惑苦無生忍。
經。須菩提以諸至不受福德故 贊曰。下明受報而不住著。于中有三。初標次問后釋。此初也。即是釋前福勝所由。由知無我得成於忍。于所作福而不受故。
經。須菩提白佛至不受福德 贊曰。此中問也。以前佛說求福資糧。次前復云福勝。於前即是菩薩應受福德。云何復云不受福德。
經。須菩提菩薩至不受福德 贊曰。此為釋也。受有二種。一者無貪領受。二者貪著取受。若是無貪無漏福德。即應領受不住涅槃。若是貪著有漏福德。則應不受不住生死故令領受故。說菩薩求福資糧福勝於前。今說所作不應貪著故。說菩薩不受福德。非是總令棄捨于福故。論頌云。
身勝福德相 故重說譬喻 是福德無報 如是受不取
經。須菩提至我所說義 贊曰。次下第六行住凈心。為化眾生集行住神通方便說法流轉所作殊勝有為之事。此勝惠行名之為行安處。如是名之為住。而無諸染故複名凈。前雖總明無住寂用。而未別明方便作用。今為明之有下文起。于中有三。一威儀行住凈。二破名色身自在行住凈。三不染行住凈。緣隨感應似有來者。觀語不執成大神通。于說法等而無染著。今具足說令其上求所學之求如是次第。初威儀行住凈。即次第二十六
【現代漢語翻譯】 現代漢語譯本 無生忍（Anutpattika-dharma-ksanti，對法不生不滅的領悟）。自然無生忍。惑苦無生忍。
經：須菩提因為諸佛不接受福德的緣故。 贊曰：下面闡明接受果報而不執著。其中有三部分：首先是標示，其次是提問，最後是解釋。這是第一部分。也就是解釋前面所說的福德殊勝的原因。因為知道無我才能成就忍辱，對於所作的福德而不接受的緣故。
經：須菩提稟告佛說：不接受福德。 贊曰：這是提問。之前佛說求福的資糧，之前又說福德殊勝。之前說菩薩應該接受福德，為什麼又說不接受福德呢？
經：須菩提，菩薩不接受福德。 贊曰：這是解釋。接受有兩種：一種是沒有貪念的領受，一種是貪著的取受。如果是沒有貪念沒有煩惱的福德，就應該領受而不停留在涅槃。如果是貪著有煩惱的福德，就不應該接受而停留在生死輪迴。所以要讓他們領受。所以說菩薩求福的資糧，福德勝過之前所說。現在說所作的善事不應該貪著，所以說菩薩不接受福德。不是總的來說要拋棄福德。論頌說：
身勝福德相，故重說譬喻。 是福德無報，如是受不取。
經：須菩提，我所說的意義。 贊曰：接下來是第六行住凈心。爲了教化眾生，聚集修行神通方便，說法流轉，所作的殊勝有為之事。這種殊勝的智慧行為叫做行安處。這樣叫做住，而沒有各種染污，所以又叫做凈。之前雖然總的說明了無住的寂靜作用，但是沒有分別說明方便的作用。現在爲了說明這一點，有下面的經文開始。其中有三部分：一是威儀行住凈，二是破名色身自在行住凈，三是不染行住凈。因為隨著感應好像有來的人，觀察言語而不執著，成就大神通。對於說法等等而沒有染著。現在具足的說明，讓他們向上求學，所學的次第就是這樣。首先是威儀行住凈，也就是第二十六。
【English Translation】 English version Anutpattika-dharma-ksanti (無生忍, the insight into the non-origination and non-cessation of dharmas). Natural Anutpattika-dharma-ksanti. Affliction and suffering Anutpattika-dharma-ksanti.
Sutra: Subhuti, because all Buddhas do not receive merit and virtue. Commentary: The following explains receiving retribution without attachment. There are three parts: first, the indication; second, the question; and third, the explanation. This is the first part. It explains the reason why the previous merit and virtue are superior. Because knowing no-self can achieve forbearance, and because one does not receive the merit and virtue that one has created.
Sutra: Subhuti said to the Buddha: Do not receive merit and virtue. Commentary: This is the question. Previously, the Buddha spoke of the resources for seeking merit and virtue, and previously it was said that merit and virtue are superior. Previously, it was said that Bodhisattvas should receive merit and virtue, so why is it now said that they do not receive merit and virtue?
Sutra: Subhuti, Bodhisattvas do not receive merit and virtue. Commentary: This is the explanation. There are two kinds of receiving: one is receiving without greed, and the other is receiving with attachment. If it is merit and virtue without greed and without outflows, then one should receive it and not dwell in Nirvana. If it is merit and virtue with greed and with outflows, then one should not receive it and not dwell in Samsara. Therefore, they should be allowed to receive it. Therefore, it is said that the resources for Bodhisattvas seeking merit and virtue are superior to what was said before. Now it is said that one should not be attached to the good deeds that one has done, so it is said that Bodhisattvas do not receive merit and virtue. It is not a general abandonment of merit and virtue. The verse in the treatise says:
The body excels in the characteristics of merit and virtue, therefore the metaphor is repeated. This merit and virtue has no reward, thus it is received but not taken.
Sutra: Subhuti, the meaning of what I have said. Commentary: Next is the sixth practice of dwelling in a pure mind. In order to teach and transform sentient beings, one gathers the practice of supernatural powers and expedient means, preaches the Dharma, and performs the superior conditioned activities. This superior wisdom practice is called the practice of dwelling in peace. This is called dwelling, and because there are no defilements, it is also called purity. Although the stillness of non-dwelling was generally explained before, the function of expedient means was not explained separately. Now, in order to explain this, the following sutra text begins. There are three parts: first, the purity of dignified conduct, dwelling, and practice; second, the purity of the practice of breaking free from the body of name and form; and third, the purity of the practice of non-attachment. Because it seems that there are people coming in response to the feeling, observing speech without attachment, one achieves great supernatural powers. There is no attachment to preaching the Dharma, etc. Now, a complete explanation is given so that they can seek upward, and the order of what they learn is like this. First is the purity of dignified conduct, dwelling, and practice, which is the twenty-sixth.
化無受用疑。令修佛果凈。以諸威儀行。菩薩上求佛地。所有事業化眾生等未亡執故。乃謂如來實有知來而生習學。由不語□□迷真故。返疑法身有知來相。作是疑雲。既如前說是福德無報無有漏報。云何得於十方世界出沒往來現身說法。令生睹見而受用耶。有往來故即是漏果。又如何得無苦惱耶。由執故雖求而不成就。由疑故不修成就因。今欲斷彼疑執之心。令其欣樂勝感應用故。說實無來去之相。無著約除執而上求名威儀行住凈。天親就斷疑而識化名斷化無受用疑。文下有三。初牒執顯非。次徴非所。次後釋義所由。此初也。先修后非。此中應有四種威儀言來知即謂行也。餘本有住此中略無此四威儀。但隨感應不化所作意任運而成。若化若真皆無來去。若言實有四威儀者。當知是人不解我意故。論此義而說頌云。
是福德應報 為化諸眾生 自然如是業 諸佛現世間
經。何以故 贊曰。此徴非所以也。
經。如來者至故名如來 贊曰。此釋義所由也。謂智如如義如如智。真如來者湛然常住。其應化身與真法界非一非異。若隨感應非一門說雖似去來攝相福性非異門說則無來去。況是如來大悲願力。但法心現。是凈威儀豈得說有去來之相。故應契理稱實而求故。論頌云。
去來化身佛
【現代漢語翻譯】 現代漢語譯本：化無受用疑。令修佛果凈。以諸威儀行。菩薩上求佛地（Buddha-bhūmi，佛的境界），所有事業化眾生等未亡執故。乃謂如來（Tathāgata，佛的稱號）實有知來而生習學。由不語□□迷真故。返疑法身（Dharmakāya，佛的法性之身）有知來相。作是疑雲。既如前說是福德無報無有漏報。云何得於十方世界出沒往來現身說法。令生睹見而受用耶。有往來故即是漏果。又如何得無苦惱耶。由執故雖求而不成就。由疑故不修成就因。今欲斷彼疑執之心。令其欣樂勝感應用故。說實無來去之相。無著（Asaṅga，印度佛教瑜伽行派創始人之一）約除執而上求名威儀行住凈。天親（Vasubandhu，印度佛教瑜伽行派大師，無著的弟弟）就斷疑而識化名斷化無受用疑。文下有三。初牒執顯非。次徴非所。次後釋義所由。此初也。先修后非。此中應有四種威儀言來知即謂行也。餘本有住此中略無此四威儀。但隨感應不化所作意任運而成。若化若真皆無來去。若言實有四威儀者。當知是人不解我意故。論此義而說頌云。 是福德應報 為化諸眾生 自然如是業 諸佛現世間 經。何以故 贊曰。此徴非所以也。 經。如來者至故名如來 贊曰。此釋義所由也。謂智如如義如如智。真如來者湛然常住。其應化身與真法界非一非異。若隨感應非一門說雖似去來攝相福性非異門說則無來去。況是如來大悲願力。但法心現。是凈威儀豈得說有去來之相。故應契理稱實而求故。論頌云。 去來化身佛
【English Translation】 English version: 'Doubts about the absence of beneficial reception. To cultivate the purity of the Buddha-fruit (Buddha-bhūmi, the state of Buddhahood). Through all dignified conduct. Bodhisattvas aspire to the Buddha-ground, but because of their attachment to activities such as transforming sentient beings, they believe that the Tathāgata (Tathāgata, the title of a Buddha) truly knows the future and learns from it. Because they do not speak [ ] and are deluded about the truth, they doubt that the Dharma-body (Dharmakāya, the body of the Buddha's Dharma-nature) has the appearance of knowing the future. They raise doubts, saying, 'Since it was said earlier that blessings have no retribution and no defiled retribution, how can they appear and disappear in the ten directions, manifest bodies, and preach the Dharma, allowing beings to see and benefit from it? If there is coming and going, it is a defiled result. How can there be no suffering?' Because of attachment, they do not achieve even if they seek. Because of doubt, they do not cultivate the cause of achievement. Now, to cut off their doubts and attachments, and to make them rejoice in superior sensory applications, it is said that there is truly no coming and going. Asaṅga (Asaṅga, one of the founders of the Yogācāra school of Indian Buddhism) emphasizes eliminating attachment and aspiring upwards, calling it pure dignified conduct. Vasubandhu (Vasubandhu, a great master of the Yogācāra school of Indian Buddhism, Asaṅga's brother) focuses on cutting off doubts and understanding transformation, calling it 'cutting off doubts about the absence of beneficial reception.' There are three parts to the text below. First, it repeats the attachment and reveals its falsity. Second, it questions the inappropriateness. Third, it explains the reason. This is the first part. First cultivate, then negate. There should be four kinds of dignified conduct here, saying that coming and knowing means action. Other versions have 'dwelling,' which is omitted here. But it spontaneously arises according to the response, without intentional effort. Whether it is transformation or truth, there is no coming and going. If it is said that there are truly four kinds of dignified conduct, know that this person does not understand my intention. The treatise speaks of this meaning and says in verse:' 'These blessings are a response' 'To transform all sentient beings' 'Naturally, such is the work' 'Of the Buddhas appearing in the world' 'Sutra: Why? The commentary says: This questions the reason for the negation.' 'Sutra: The Tathāgata is so named because he comes from suchness. The commentary says: This explains the reason. It means that wisdom is like suchness, and suchness is like wisdom. The true Tathāgata is serene and eternally abiding. His manifested bodies and the true Dharma-realm are neither one nor different. If it follows the response, it is not said in one way, although it seems to come and go, encompassing the characteristics of blessings. If it is not said in a different way, then there is no coming and going. Moreover, it is the great compassion and vows of the Tathāgata. Only the Dharma-mind appears. How can this pure dignified conduct be said to have the appearance of coming and going? Therefore, one should seek in accordance with reason and truth. The treatise says in verse:' 'The coming and going manifested Buddha'
如來常不動 于彼法界處 非一亦非異
經。須菩提至寧為多不 贊曰。次下第二破名色身自在行住凈。斷第二十七真化一異疑。前明依真隨感而應。離往來相而現威儀。而未廣顯神通化用。巧便自在。諸勝惠行若無此者。亦不能起諸凈威儀。而諸菩薩未離執心。不能學佛起發惠行。返疑化身所有神通。與真法界為一為異。若是異者。真既無動。離真起惠。即應是妄。如外諸惠不應發起。若是一者。此即真如。不應離真別有動用。如何令我強發起耶。由執故雖修而不能發起。由疑故不修發起之因。今欲斷彼疑執之心。令其依真發無相惠故。說世界作微塵喻。舉界與塵非一異義顯化與真亦非一異。無著約除執而能起名破名色身自在行住凈。天親就斷疑而修一因名斷真化一異疑。文分為六。一無所見方便。二如所不分別。三所心不分別。四於何法不分別。五何方便不分別。六云何不分別。初中二。初如來以微塵喻告令拆觀蘊相。后善現以世界喻顯令知蘊相是空。初中又六。一問二答三徴四釋五難六通。此初也。然世界言通喻二義。一喻真如總體法身。二喻所執諸蘊總相。其微塵眾亦喻二義。一喻所起無數化身。二喻分拆蘊和合相。由執蘊相不分拆故。不能契真而起于化因。以世界喻其蘊相。令其觀破碎如塵眾
【現代漢語翻譯】 現代漢語譯本 如來常住而不動搖， 于那法界之處，既非完全相同，也非完全相異。
經文：須菩提問，『寧為多不？』 贊曰：接下來第二部分，是爲了破除對於名色身（五蘊，即色、受、想、行、識）的自在行住（自由自在的行動和居住）清凈的執著。斷除第二十七種對於真身（如來法身）和化身（應化之身）是一體還是相異的疑惑。前面已經闡明，依隨真如（事物本來的樣子）而應化，離開往來之相而顯現威儀，但還沒有廣泛地顯現神通化用（神通變化的作用）和巧妙方便的自在。各種殊勝的智慧行為，如果沒有這些，也不能生起各種清凈的威儀。而各位菩薩還沒有離開執著之心，不能學習佛陀生髮智慧行為，反而懷疑化身所有的神通，與真如法界是一體還是相異。如果是相異的，真如既然沒有動搖，離開真如而生起智慧，就應該是虛妄的，如同外道（佛教以外的修行者）的各種智慧，不應該發起。如果是一體的，這即是真如，不應該離開真如另外有動用，如何能讓我勉強發起呢？由於執著的緣故，即使修行也不能發起；由於疑惑的緣故，不修發起的原因。現在想要斷除他們疑惑執著的心，讓他們依隨真如而生髮無相智慧的緣故，所以說世界化作微塵的比喻，舉出世界與微塵非一非異的意義，來顯明化身與真如也非一非異。無著菩薩從去除執著而能夠生起的角度，稱為『破名色身自在行住凈』。天親菩薩就斷除疑惑而修習一體之因的角度，稱為『斷真化一異疑』。文分為六部分：一、無所見方便；二、如所不分別；三、所心不分別；四、於何法不分別；五、何方便不分別；六、云何不分別。這是第一部分。然而，『世界』這個詞語貫通了比喻和意義兩個方面。一是比喻真如的總體法身（佛的真身），二是比喻所執著的各種蘊的總相。那些微塵大眾也比喻兩個方面：一是比喻所生起的無數化身，二是比喻分解開來的蘊和合之相。由於執著于蘊相而不分解，所以不能契合真如而生起化身之因。用世界來比喻那蘊相，讓他們觀察破碎如微塵大眾。
【English Translation】 English version The Tathagata (如來, 'Thus Come One', an epithet of the Buddha) is always still and unmoving, In that realm of Dharma (法界, the realm of truth), neither one nor different.
Sutra: Subhuti (須菩提, one of the principal disciples of the Buddha) asks, 'Is it many or not?' Commentary: The second part below is to break the attachment to the pure and unhindered conduct and dwelling of the name-and-form body (名色身, the five aggregates: form, sensation, perception, volition, and consciousness). It cuts off the twenty-seventh doubt about whether the true body (真身, the Dharmakaya of the Tathagata) and the manifested body (化身, the transformation body) are one or different. It was previously explained that one responds according to Suchness (真如, the true nature of things) and manifests dignified behavior without the appearance of coming and going, but the magical powers and skillful means have not been widely revealed. Various excellent wisdom practices, without these, cannot give rise to various pure dignified behaviors. And the Bodhisattvas (菩薩, beings who seek enlightenment) have not yet abandoned their clinging minds and cannot learn from the Buddha to generate wisdom practices, but instead doubt the magical powers of the manifested body, whether they are one with or different from the Dharmadhatu (法界, the realm of Dharma). If they are different, since Suchness is unmoving, generating wisdom apart from Suchness should be false, like the various wisdoms of externalists (外道, non-Buddhists), which should not be generated. If they are one, then this is Suchness, and there should be no separate activity apart from Suchness. How can I be forced to generate it? Because of clinging, even if one practices, one cannot generate it; because of doubt, one does not cultivate the cause of generation. Now, wanting to cut off their minds of doubt and clinging, to enable them to generate formless wisdom in accordance with Suchness, the analogy of the world transforming into dust is spoken, citing the meaning of the world and dust being neither one nor different to show that the manifested body and Suchness are also neither one nor different. Asanga (無著, a major exponent of the Yogacara school) calls it 'breaking the pure and unhindered conduct and dwelling of the name-and-form body' from the perspective of removing clinging and being able to generate. Vasubandhu (天親, Asanga's brother, also a major Yogacara figure) calls it 'cutting off the doubt about the oneness or difference of the true and manifested' from the perspective of cutting off doubt and cultivating the cause of oneness. The text is divided into six parts: 1. expedient of non-seeing; 2. not discriminating as such; 3. not discriminating with the mind; 4. not discriminating in what Dharma; 5. not discriminating by what expedient; 6. how not to discriminate. This is the first part. However, the word 'world' encompasses both analogy and meaning. One is an analogy for the total Dharmakaya (法身, the body of Dharma) of Suchness, and the other is an analogy for the total appearance of the various aggregates that are clung to. Those multitudes of dust also symbolize two aspects: one is an analogy for the countless manifested bodies that arise, and the other is an analogy for the combined appearance of the aggregates that have been broken down. Because one clings to the appearance of the aggregates without breaking them down, one cannot accord with Suchness and generate the cause of the manifested body. The world is used as an analogy for that appearance of the aggregates, to let them observe it broken down like a multitude of dust.
。法執煩惱皆斷盡故。便能證真。依真起化。真之與化非一非異。如碎世界而起多塵。總界與塵非一非異。顯斯二義故。問善現三千世界破為微塵。其微塵眾寧為多不。論云。
世界作微塵 此喻示彼義 微塵碎為末 示現煩惱盡
經。甚多世尊 贊曰。此答也。既有多塵。何有實界甚多寧有實身觀外了。內無身相故執惑都盡。證真法身。即依真身而能起化。化別真相。真化非一。化不離真。真化非異。如外境塵非一。無別體故非異。顯斯喻義故言甚多。故論頌云。
非聚集故集 非唯是一喻 聚集處非彼 非是差別喻
非聚集者。顯所集塵體各別故。言故集者顯多別塵整合總界。總別既異是非一。喻聚集處者。顯微聚處。即是總界。言非彼者。非離總界而有界塵。總別無差是非異喻。
經。何以故 贊曰。此徴也。徴若實有便執求塵。若無實不應言多。言甚多者何以故耶。
經。若是微塵至是微塵眾 贊曰。此釋也。明佛說塵非謂實有。若是實者。佛雖不說世情自知。佛何論說。
經。所以者何 贊曰。此難也。塵若無實佛何故說。說之所以者為何謂耶。
經。佛說微塵至名微塵眾 贊曰。此通也。佛說微塵以喻拆身相。不見色心和合相故。能離惑執。
【現代漢語翻譯】 現代漢語譯本：因為對法的執著和煩惱都斷盡了，所以能夠證得真如，依真如而起化用。真如與化用非一非異，就像打碎世界而產生眾多微塵，總體世界與微塵非一非異。爲了顯明這兩種意義，所以善現（Subhuti，須菩提）問：『世尊，如果將三千大千世界粉碎成微塵，那麼這些微塵的數量會很多嗎？』論中說： 『世界作成微塵，此喻指示彼義；微塵碎為末，示現煩惱盡。』 經：『甚多，世尊。』贊曰：這是回答。既然有很多微塵，哪裡還有真實的世界？既然有很多微塵，哪裡還有真實的身相？觀察外境了達，內心沒有身相，所以執著和迷惑都完全斷盡，證得真如法身。即依真如法身而能夠起化用。化用有別於真如的真相，真如與化用非一，化用不離真如，真如與化用非異。就像外境的微塵非一，沒有別的自體所以非異。爲了顯明這個比喻的意義，所以說『甚多』。所以論中頌說： 『非聚集故集，非唯是一喻；聚集處非彼，非是差別喻。』 『非聚集者』，顯明所聚集的微塵個體各不相同。『故集者』，顯明眾多不同的微塵聚整合總體的世界。總體與個體既然不同，就是非一。比喻聚集之處，顯明微塵聚集之處，就是總體的世界。『非彼者』，並非離開總體的世界而有微塵，總體與個體沒有差別，就是非異的比喻。 經：『何以故？』贊曰：這是征問。征問如果微塵真實存在，就會執著追求微塵；如果微塵沒有實體，就不應該說很多。說『甚多』是什麼原因呢？ 經：『若是微塵，至是微塵眾。』贊曰：這是解釋。說明佛陀說微塵，不是說微塵真實存在。如果是真實的，佛陀即使不說，世俗之人自己也會知道，佛陀何必論說？ 經：『所以者何？』贊曰：這是詰難。微塵如果沒有實體，佛陀為什麼要說？說的原因是什麼呢？ 經：『佛說微塵，至名微塵眾。』贊曰：這是通達。佛陀說微塵，是爲了比喻拆解身相，因為不見色心和合之相，所以能夠遠離迷惑和執著。
【English Translation】 English version: Because the attachment to Dharma and afflictions are completely eradicated, one can realize Suchness (真如), and based on Suchness, manifest transformations. Suchness and transformations are neither one nor different, just as shattering a world creates numerous dust motes, the overall world and the dust motes are neither one nor different. To illustrate these two meanings, Subhuti (善現) asked: 'World Honored One, if the three thousand great thousand worlds are pulverized into dust motes, would the number of these dust motes be very large?' The treatise says: 'Worlds made into dust, this metaphor indicates that meaning; dust pulverized into powder, shows the exhaustion of afflictions.' Sutra: 'Very many, World Honored One.' Commentary: This is the answer. Since there are many dust motes, where is the real world? Since there are many dust motes, where is the real body? Observing external realms clearly, internally there is no body image, so attachments and delusions are completely eradicated, realizing the true Dharma body. That is, based on the true Dharma body, one can manifest transformations. Transformations are different from the true nature of Suchness, Suchness and transformations are not one, transformations are not separate from Suchness, Suchness and transformations are not different. Just like the dust motes of the external realm are not one, without a separate entity, so they are not different. To illustrate the meaning of this metaphor, it is said 'very many.' Therefore, the treatise says in verse: 'Not gathered, therefore gathered; not only is it one metaphor; the place of gathering is not that; it is not a metaphor of difference.' 'Not gathered' means to show that the individual dust motes that are gathered are each different. 'Therefore gathered' means to show that many different dust motes gather to form the overall world. Since the overall and the individual are different, they are not one. The metaphor of the place of gathering shows that the place where dust motes gather is the overall world. 'Not that' means that there are no dust motes apart from the overall world. The overall and the individual have no difference, which is a metaphor of not being different. Sutra: 'Why is that?' Commentary: This is an inquiry. The inquiry is, if the dust motes really exist, one would be attached to seeking the dust motes; if the dust motes have no substance, one should not say 'very many.' What is the reason for saying 'very many'? Sutra: 'If they were dust motes, up to being a multitude of dust motes.' Commentary: This is an explanation. It explains that the Buddha's saying about dust motes does not mean that dust motes really exist. If they were real, even if the Buddha did not say it, worldly people would know it themselves, why would the Buddha discuss it? Sutra: 'What is the reason for that?' Commentary: This is a challenge. If the dust motes have no substance, why did the Buddha say it? What is the reason for saying it? Sutra: 'The Buddha spoke of dust motes, up to calling them a multitude of dust motes.' Commentary: This is a thorough understanding. The Buddha spoke of dust motes to illustrate the dismantling of the body image, because one does not see the combined image of form and mind, so one can be free from delusion and attachment.
依真起化。如界起塵非一非異。顯如是義。假說微塵。即非實有。內外塵眾但是假報。下拆遮蘊色心心所假名微塵。以喻化身。依真而起非一異義。而乃說是微塵眾耳。
經。世尊如來至是名世界 贊曰。此下善現以世界喻顯令知總蘊是空。于中分三。初標舉次徴起后解釋。此初也。如來所說三千界者。總聚世界。積微所成。喻彼內身眾生世界。總攬五蘊多分所成。即非世界者。以彼所成無實體故。內亦無自體。是名世界者。但假名世界。假名故由以外界喻觀內身無實相故能離執惑。又如外界攬眾微成無有體相。但能起彼微塵眾故名世界。所顯法身攬萬德成無有諸相。以能起名化身耳。
經。何以故 贊曰。此徴起也。外界內身及與法身皆無相者何以故耶。
經。若世界至則是一合相 贊曰。下釋所由也。于中有二。初正破后顯空。此初也。若說外界內身實者是一合相。相者執也。謂執內外都無體相。假聚集物為一。轉合既有執心。便生煩惱。如何能顯無相法身。
經。如來說一合至名一合相 贊曰。下顯空中。文復分二。初善現□。后如來成。此初也。如來常說外界內身一合相者。其體都空。以于勝義情有理無。而真諦中情亦非有。但順彼情名一合耳。
經。佛言須菩提至是不可說
贊曰。下佛重成。于中又二。初體實無後妄執有。此初也。謂佛了知外界內身無實自體。是可說者。
經。但凡夫之人貪著其事 贊曰。此妄執有也。凡夫不了體空無故。但隨音聲妄生法執。法執起故我執亦生。增貪愛等諸煩惱也。故論頌云。
但隨於音聲 凡夫取顛倒
經。須菩提至所說義不 贊曰。下明如所不分別即無能見。前破我法所緣之境。今破能緣我法見心。見心乃是所起分別。今翻令作無分別心故。言如所不分別也。文中分四。問答徴釋。此初也。佛說我見有其二空。一為安置人無我理。謂顯無有所執我相。但有虛妄我見心故。二為安置法無我理。謂我見體亦非實法所見。既無能見無故。如是觀察實無二見。能取心者。即是相應三摩缽底之方便也。非謂知無所取我法為能見心為入方便故。論頌云。
非無二得道 遠離於我法
佛欲破彼有我見疑故。問善現有人為佛說實我見永我空不。
經。世尊至所說義 贊曰。此答也。為破二執假說我見。非謂實有。此我見體。若言佛說實我見者。則是彼人不解佛空。
經。何以故 贊曰。此徴也。既無實見佛何故說。說我見者何以故耶。
經。世尊至壽者見 贊曰。此釋也。文中有三。謂牒非結。世尊說有我見
【現代漢語翻譯】 現代漢語譯本： 贊曰：下文佛陀再次闡述，其中又分為兩部分。首先是本體實際上不存在，之後是虛妄地執著于存在。這是第一部分。意思是佛陀了知外在世界和內在身心都沒有真實的自體，是可以言說的。
經：但凡夫之人貪著其事 贊曰：這是虛妄地執著于存在。凡夫不瞭解本體是空無的，因此隨著聲音而虛妄地產生對法的執著。因為對法的執著產生，所以對我的執著也隨之產生，增長貪愛等各種煩惱。所以論中偈頌說：
但隨於音聲，凡夫取顛倒
經：須菩提至所說義不 贊曰：下文說明如實地不分別，就沒有能見。前面破除了我法所緣的境界，現在破除能緣的我法見心。見心乃是所產生的分別。現在反過來使它成為無分別心，所以說『如所不分別』。文中分為四個部分：問、答、征、釋。這是第一部分。佛說我見有其二重空性，一是為安置人無我的道理，即顯示沒有所執著的我相，只有虛妄的我見心；二是為安置法無我的道理，即我見的本體也不是真實法所見。既然沒有能見，也就沒有所見。這樣觀察，實際上沒有能見和所見的二元對立，能取的心，就是相應的三摩缽底（Samāpatti，禪定）的方便。不是說知道沒有所取著的我法，作為能見的心，是進入禪定的方便。論中偈頌說：
非無二得道，遠離於我法
佛陀想要破除他們有我見的疑惑，所以問善現（Subhuti，須菩提）：有人因為佛陀說了真實的我見，以及永恒的我空而得道嗎？
經：世尊至所說義 贊曰：這是回答。爲了破除二種執著而假說我見，不是說真實存在。這個我見的本體，如果說佛陀說了真實的我見，那麼這個人就是不理解佛陀的空性。
經：何以故 贊曰：這是征問。既然沒有真實的我見，佛陀為什麼說？說我見的原因是什麼？
經：世尊至壽者見 贊曰：這是解釋。文中有三個部分，即牒、非、結。世尊說有我見（Atma-dṛṣṭi，我見）
【English Translation】 English version: Commentary: The Buddha elaborates further below, which is again divided into two parts. First, the essence is actually non-existent, and then there is the false clinging to existence. This is the first part. It means that the Buddha knows that the external world and the internal body and mind have no real self-nature, and can be spoken of.
Sutra: But ordinary people are attached to these things. Commentary: This is the false clinging to existence. Ordinary people do not understand that the essence is empty, so they falsely generate attachment to the Dharma (法) following sounds. Because attachment to the Dharma arises, attachment to the self also arises, increasing greed, love, and other afflictions. Therefore, the verse in the treatise says:
But following sounds, ordinary people take to inversion.
Sutra: Subhuti (須菩提) to the meaning spoken is not Commentary: The following explains that if one does not truly discriminate, there is no seeing. The previous section refuted the realm of objects that are the conditions for self and Dharma, and now refutes the mind of seeing self and Dharma that is the condition. The mind of seeing is the discrimination that arises. Now, it is turned into a non-discriminating mind, so it is said 'as not discriminating'. The text is divided into four parts: question, answer, inquiry, and explanation. This is the first part. The Buddha said that the view of self has two emptinesses: one is to establish the principle of no-self of persons, which is to show that there is no self-image to be attached to, but only a false mind of self-view; the second is to establish the principle of no-self of Dharma, which is that the essence of self-view is not seen by a real Dharma. Since there is no seeing, there is no seen. Observing in this way, there is actually no duality of seeing and seen, and the mind that can grasp is the means of corresponding Samāpatti (三摩缽底, meditative absorption). It is not that knowing that there is no self and Dharma to be grasped, as the mind that can see, is the means of entering Samāpatti. The verse in the treatise says:
Not without duality is enlightenment attained, far from self and Dharma.
The Buddha wanted to dispel their doubts about having a view of self, so he asked Subhuti (善現): Did someone attain enlightenment because the Buddha spoke of a real view of self and the eternal emptiness of self?
Sutra: World Honored One (世尊) to the meaning spoken Commentary: This is the answer. To dispel the two attachments, the view of self is falsely spoken, not that it really exists. If it is said that the Buddha spoke of a real view of self, then that person does not understand the Buddha's emptiness.
Sutra: Why is that? Commentary: This is the inquiry. Since there is no real view of self, why did the Buddha speak of it? What is the reason for speaking of the view of self?
Sutra: World Honored One to the view of a living being Commentary: This is the explanation. There are three parts in the text, namely, repetition, negation, and conclusion. The World Honored One said that there is a view of self (Atma-dṛṣṭi, 我見)
等者。為欲除彼我法執障。令息虛妄而假說也。即非實有。此我見等以無所我豈有能見。無始熏習妄分別起。于真理中本無見故是名細障。令見真如二無我理。得遠離故。而假說為我見等也。論明此義而說頌云。
見我則不見 無實虛妄見 此是微細障 見真如遠離
經。發阿耨至菩提者 贊曰。此顯何人不分別也。此所簡者。凡夫外道及二乘者有學無學。隨應二見但是實有未能悟入二空之理。唯菩薩者有勝智慧欲趣菩提。斷二障故。是可名為不分別者。
經。於一切法 贊曰。此明於何法不分別。二乘之人不求遍者。非於一切而不分別。菩薩異彼。於一切法觀無我法而不分別。
經。應如是至信解 贊曰。此顯何方便不分別。即何定智必以此緣無分別故。然此方便總別有三。若依止寂諸境義邊名奢摩他。是為止品。若依鑑照諸境義邊名毗缽舍那。是為觀品。若此二品齊均之位名三摩提。是為等持。體雖無別而義有異。依止生智即是根本第一義智。名之為知。依觀生智。即是后得世俗智故。名之為見。若依等持所生之智融照真俗。名為信解。由此知見信解三種總別寂照。無分別智慧離我法分別之心。即無分別之方便也。論彰此義而作頌云。
二智及三昧 如是得遠離
經。
【現代漢語翻譯】 現代漢語譯本 『等者』（Deng Zhe）：是爲了去除『彼我法執障』（bi wo fa zhi zhang），使虛妄止息而假說的。並非真實存在。這種『我見』（wo jian）等，因為沒有『我』（wo），哪裡會有能見？由於無始以來的熏習，虛妄分別生起，在真理中本來就沒有見，所以稱為『細障』（xi zhang）。使人見到真如『二無我理』（er wu wo li），從而遠離『我見』（wo jian）等。論中闡明此義而說偈頌： 『見我則不見，無實虛妄見，此是微細障，見真如遠離。』 『經：發阿耨多羅三藐三菩提者』（fa a nou duo luo san miao san pu ti zhe）：贊曰：這顯示了什麼樣的人不分別。這裡所簡擇的是：凡夫、外道以及二乘（er cheng）的有學無學。他們都執著于『二見』（er jian），認為是真實存在的，未能悟入『二空之理』（er kong zhi li）。只有菩薩具有殊勝的智慧，想要趨向菩提，斷除『二障』（er zhang），才可以被稱為不分別者。 『經：於一切法』（yu yi qie fa）：贊曰：這說明對於什麼法不分別。二乘之人不求普遍，並非對於一切法都不分別。菩薩與他們不同，對於一切法，觀察『無我法』（wu wo fa）而不分別。 『經：應如是至信解』（ying ru shi zhi xin jie）：贊曰：這顯示了什麼方便不分別。即什麼定智必定以此為緣而無分別。然而這種方便總的來說有三種。如果依止寂靜，在諸境義方面稱為『奢摩他』（she mo ta），這是止品。如果依止鑑照，在諸境義方面稱為『毗缽舍那』（pi po she na），這是觀品。如果這兩種品達到齊均的地位，稱為『三摩提』（san mo ti），這是等持。體性雖然沒有區別，而意義有所不同。依止而生起的智慧，就是根本『第一義智』（di yi yi zhi），稱之為知。依觀而生起的智慧，就是后得世俗智，稱之為見。如果依止等持所生起的智慧，融照真俗，稱為信解。由此可知，知、見、信解這三種總別寂照，無分別智慧遠離『我法分別』（wo fa fen bie）之心，就是無分別的方便。論中彰顯此義而作偈頌： 『二智及三昧，如是得遠離。』 『經：』
【English Translation】 English version 『Deng Zhe』 (The Equal): It is a provisional term used to eliminate the 『Bi Wo Fa Zhi Zhang』 (Obstruction of Attachment to Self and Dharma), and to cease delusion. It is not truly existent. This 『Wo Jian』 (Self-View), etc., because there is no 『Wo』 (Self), how can there be seeing? Due to beginningless habitual tendencies, false discriminations arise. In the truth, there is originally no seeing, so it is called 『Xi Zhang』 (Subtle Obstruction). It enables one to see the 『Er Wu Wo Li』 (Principle of Two Non-Selves) of Suchness, thereby distancing oneself from 『Wo Jian』 (Self-View), etc. The treatise clarifies this meaning and speaks in verse: 『Seeing self, one does not see; unreal, deluded seeing. This is a subtle obstruction; seeing Suchness, one is far removed.』 『Sutra: Those who aspire to Anuttara-Samyak-Sambodhi』 (fa a nou duo luo san miao san pu ti zhe): Commentary: This reveals what kind of people do not discriminate. What is being distinguished here are: ordinary people, non-Buddhist practitioners, and those of the Two Vehicles (er cheng), both learners and non-learners. They all cling to the 『Er Jian』 (Two Views), considering them to be real, and have not awakened to the 『Er Kong Zhi Li』 (Principle of Two Emptinesses). Only Bodhisattvas, possessing superior wisdom and desiring to attain Bodhi, sever the 『Er Zhang』 (Two Obstructions), and can be called non-discriminating. 『Sutra: In all Dharmas』 (yu yi qie fa): Commentary: This explains what Dharmas are not discriminated against. Those of the Two Vehicles do not seek universality, and do not discriminate against all Dharmas. Bodhisattvas are different from them; regarding all Dharmas, they observe the 『Wu Wo Fa』 (Dharma of Non-Self) without discrimination. 『Sutra: One should thus attain faith and understanding』 (ying ru shi zhi xin jie): Commentary: This reveals what means do not discriminate. That is, what Samadhi-wisdom must rely on this condition to be without discrimination. However, this means can be generally divided into three types. If relying on stillness, in terms of the meaning of various realms, it is called 『Shamatha』 (she mo ta), which is the 『Stopping』 aspect. If relying on discernment, in terms of the meaning of various realms, it is called 『Vipassana』 (pi po she na), which is the 『Observing』 aspect. If these two aspects reach a state of equilibrium, it is called 『Samadhi』 (san mo ti), which is 『Equanimity』. Although the essence is not different, the meaning is different. The wisdom arising from reliance is the fundamental 『Di Yi Yi Zhi』 (Wisdom of the First Principle), called 『Knowing』. The wisdom arising from observation is the subsequent mundane wisdom, called 『Seeing』. If the wisdom arising from reliance on equanimity illuminates both truth and convention, it is called 『Faith and Understanding』. From this, it can be known that these three aspects of knowing, seeing, and faith and understanding, generally and specifically, are stillness and illumination. Non-discriminating wisdom can distance the mind from 『Wo Fa Fen Bie』 (Discrimination of Self and Dharma), which is the means of non-discrimination. The treatise elucidates this meaning and speaks in verse: 『Two Wisdoms and Samadhi, thus one attains distance.』 『Sutra:』
不生法相 贊曰。此顯云何不分別即何行相。于中有二。初標后釋。此初也。法即是境。相即是心。依真定智離能所相。即無分別之行相也。
經。須菩提至是名法相 贊曰。此釋也。有牒非結。言法相者。但是虛妄。能取所取分別之心。即非有此虛妄法相。如彼見我即不見故。但欲破彼虛妄分別。假說妄情名法相耳。
經。須菩提至佈施 贊曰。次三明不染行住凈。于中復二。初說法不染。后流轉不染。初說法不染。即斷第二十八化說無福疑。令學清凈說法之行。前令觀察五蘊體空。發起神通利濟群品。若不說法利濟不成。必欲利生應無染說。謂于文義無取著染亦于說時無名利染。菩薩不能學無染說。返疑佛化所說之法。非真說故無所利益。若謂去來說法等事。皆是化現非真法身。既非真實。何能益物。人知化說不生信心。設我持說豈成我益。由染故雖說而不成勝利。由疑故不佛說而被生。今欲斷彼疑執之心。顯雖化說亦是真說。能為眾生廣大利益。謂佛法者自真而流能成眾生出世之種。不信聞者尚為佛因。若信者聞寧非大益。況無染說與佛齊功。但當精勤勿疑真化。顯斯妙趣啓發其心故。重舉施校量經論。無著約持說而離著名說法染。天親就斷疑而勸持名斷化說無福。文分為二。初校量顯勝。后正明
【現代漢語翻譯】 現代漢語譯本 不生法相 贊曰：這顯示了什麼是不分別，也就是什麼樣的行相。其中有兩點：首先是標示，然後是解釋。這是開始。『法』指的是境界，『相』指的是心。依靠真正的禪定智慧，遠離能取和所取的對立，這就是沒有分別的行相。 經：須菩提，這被稱為法相 贊曰：這是解釋。有重複和否定。所說的『法相』，只不過是虛妄的，是能取和所取的分別之心。實際上並沒有這種虛妄的法相，就像看到『我』就看不到真我一樣。只是爲了破除那些虛妄的分別，才假借妄情，稱之為『法相』。 經：須菩提，乃至佈施 贊曰：接下來闡明不染著的行住清凈。其中又分為兩點：首先是不染著于說法，然後是不染著于流轉。首先是不染著于說法，也就是斷除第二十八章中關於化現說法沒有福德的疑惑，使學習清凈說法的行為。之前是讓觀察五蘊皆空，發起神通來利益眾生。如果不說法，利益眾生就無法成就。如果想要利益眾生，就應該沒有染著地說法，也就是對於文字和意義沒有取著的染污，在說法的時候也沒有名利上的染污。菩薩如果不能學習沒有染著的說法，反而會懷疑佛陀化現所說的法，認為不是真正的說法，所以沒有利益。如果認為去來說法等事情，都是化現，不是真正的法身，既然不是真實的，怎麼能利益眾生呢？人們知道是化現說法，就不會產生信心。即使我堅持說法，又怎麼能成就我的利益呢？因為有染著，所以即使說了也不能成就勝利。因為有疑惑，所以即使是佛陀所說，也會被懷疑。現在想要斷除他們疑惑執著的心，顯示即使是化現說法，也是真正的說法，能夠為眾生帶來廣大的利益。佛法是從真如自性中流出的，能夠成就眾生出世的種子。不相信的人聽了，尚且能種下佛的因緣，如果相信的人聽了，難道不是更大的利益嗎？更何況沒有染著的說法，與佛陀的功德相等。只要精勤努力，不要懷疑真如和化現。顯示這種微妙的趣味，啓發他們的心，所以再次舉出佈施來校量經論。無著菩薩是從持說而遠離著名，來說明說法的染著。天親菩薩是從斷除疑惑，來勸勉受持，從而斷除化現說法沒有福德的說法。文分為兩部分：首先是校量顯示殊勝，然後是正式闡明。
【English Translation】 English version Not generating the appearance of phenomena. A verse says: This reveals what is 'no discrimination,' which is what kind of conduct. There are two aspects to this: first, the indication, and then the explanation. This is the beginning. 'Dharma' (法) [phenomena, law] refers to the realm of objects, and 'appearance' (相) [lakshana, characteristic] refers to the mind. Relying on true samadhi wisdom, one is separated from the duality of the grasper and the grasped. This is the conduct of no discrimination. Sutra: 'Subhuti (須菩提) [one of the Buddha's principal disciples], this is called the appearance of phenomena.' A verse says: This is the explanation. There is repetition and negation. What is called 'the appearance of phenomena' is merely illusory, the discriminating mind of the grasper and the grasped. In reality, there is no such illusory appearance of phenomena, just as seeing 'me' means not seeing the true self. It is only to break through those illusory discriminations that the term 'appearance of phenomena' is borrowed from deluded feelings. Sutra: 'Subhuti, up to giving.' A verse says: Next, the three points clarify the purity of conduct without attachment. Within this, there are two further divisions: first, non-attachment to teaching the Dharma, and then non-attachment to transmigration. The first, non-attachment to teaching the Dharma, is to cut off the doubt in the twenty-eighth chapter about the lack of merit in manifested teachings, enabling the learning of pure teaching conduct. Previously, it was about observing the emptiness of the five skandhas (五蘊) [form, feeling, perception, mental formations, and consciousness], arousing supernatural powers to benefit sentient beings. If the Dharma is not taught, benefiting sentient beings cannot be accomplished. If one wants to benefit sentient beings, one should teach without attachment, meaning without attachment to the words and meanings, and without attachment to fame and gain when teaching. If a Bodhisattva (菩薩) [enlightenment being] cannot learn to teach without attachment, they will instead doubt the Dharma manifested by the Buddha, thinking it is not a true teaching and therefore without benefit. If one thinks that the coming and going of teaching and other matters are all manifestations and not the true Dharmakaya (法身) [Dharma body], then since it is not real, how can it benefit sentient beings? People who know it is a manifested teaching will not generate faith. Even if I uphold and teach, how can it accomplish my benefit? Because of attachment, even if one teaches, victory is not achieved. Because of doubt, even the Buddha's teachings are met with skepticism. Now, the intention is to cut off their doubting and clinging minds, revealing that even manifested teachings are true teachings, capable of bringing vast benefits to sentient beings. The Buddha-dharma flows from one's true nature and can cultivate the seeds of liberation for sentient beings. Even those who do not believe, upon hearing it, can plant the cause for Buddhahood. If those who believe hear it, wouldn't it be of great benefit? Moreover, teaching without attachment is equal in merit to the Buddha. One should be diligent and not doubt the true nature of manifestation. Revealing this subtle interest awakens their minds, so the sutra is weighed against the scriptures by again mentioning giving. Asanga (無著) [an important Buddhist philosopher] speaks of holding and teaching while being detached from fame, explaining the attachment to teaching the Dharma. Vasubandhu (天親) [Asanga's brother, also an important Buddhist philosopher] focuses on cutting off doubt and encouraging upholding, thereby cutting off the idea that manifested teachings have no merit. The text is divided into two parts: first, weighing and revealing superiority, and then, formally clarifying.
不染。前文復二。初舉財福后正校量。此初也。將顯持說經福廣多。是故先舉多財施也。
經。若有至福勝彼 贊曰。此正校量也。以得二智及正三昧能遠離障而起化身。化身所說即是真說故。所說法功德無邊。能令聞者獲大勝福。論明此義而說頌云。
化身示現福 非無無盡福
經。云何為人演說 贊曰。正明不染。于中有二。初問起后釋顯。此初也。既是化佛所說之法非真實故。無人信敬。云何演說而成勝益。既令說法應取文義。不取文義說法不成。云何為人不染說法。
經。不取于相如如不動 贊曰。此釋也。化身所說不說于相如所證如無動念故。既不取相不言是化但依正證正念而說則所說法而名為正故。能普遍利眾生。汝諸菩薩。亦應如是不取佛身。化非化相。不取於法。說非說相。不取聽者。信非信相。但如所證無動真如其心湛然無所動念。取相動心即是染故。論明此義而說頌云。
諸佛說法時 不言是化身 以不如是說 是故彼說正
經。何以故至如是觀 贊曰。次下顯其流轉不染。斷第二十九佛入涅槃疑。令修流轉不染之行。前令學佛無染說法。次令學佛常在世間示現流轉世法不染。而諸菩薩未盡執心執實有為生厭離故。便欣寂滅不樂世間。不能如佛處世說
【現代漢語翻譯】 現代漢語譯本 不染。前文復二。初舉財福后正校量。此初也。將顯持說經福廣多。是故先舉多財施也。 經：若有至福勝彼。 贊曰：此正校量也。以得二智（指根本智和后得智）及正三昧（指正確的禪定）能遠離障而起化身（指佛爲了度化眾生而顯現的應化之身）。化身所說即是真說故。所說法功德無邊。能令聞者獲大勝福。論明此義而說頌云： 化身示現福，非無無盡福。 經：云何為人演說？ 贊曰：正明不染。于中有二。初問起后釋顯。此初也。既是化佛所說之法非真實故。無人信敬。云何演說而成勝益。既令說法應取文義。不取文義說法不成。云何為人不染說法。 經：不取于相如如不動。 贊曰：此釋也。化身所說不說于相如所證如無動念故。既不取相不言是化但依正證正念而說則所說法而名為正故。能普遍利眾生。汝諸菩薩。亦應如是不取佛身。化非化相。不取於法。說非說相。不取聽者。信非信相。但如所證無動真如（指不生不滅的真如本性）其心湛然無所動念。取相動心即是染故。論明此義而說頌云： 諸佛說法時，不言是化身，以不如是說，是故彼說正。 經：何以故至如是觀？ 贊曰：次下顯其流轉不染。斷第二十九佛入涅槃疑。令修流轉不染之行。前令學佛無染說法。次令學佛常在世間示現流轉世法不染。而諸菩薩未盡執心執實有為生厭離故。便欣寂滅不樂世間。不能如佛處世說。
【English Translation】 English version Undefiled. The previous text is repeated twice. First, it mentions the blessings of wealth, and then it makes a correct comparison. This is the beginning. It will show that upholding and speaking the Sutra brings vast and abundant blessings. Therefore, it first mentions the giving of abundant wealth. Sutra: 'If there is supreme merit, it surpasses that.' Commentary: This is the correct comparison. By attaining the two wisdoms (fundamental wisdom and subsequent wisdom) and the correct Samadhi (correct concentration), one can be free from obstacles and manifest a Nirmāṇakāya (a body of transformation manifested by the Buddha to liberate sentient beings). What the Nirmāṇakāya speaks is the true speech. The merit of what is spoken is boundless and can enable listeners to obtain great and supreme blessings. The treatise explains this meaning and says in a verse: 'The blessings manifested by the Nirmāṇakāya are not non-existent, they are inexhaustible blessings.' Sutra: 'How does one expound it for others?' Commentary: It directly clarifies non-attachment. There are two aspects to it. First, the question is raised, and then the explanation is revealed. This is the beginning. Since the Dharma spoken by the transformed Buddha is not real, no one believes or respects it. How can expounding it bring about supreme benefit? Since one is to expound the Dharma, one should take the meaning of the text. If one does not take the meaning of the text, the Dharma cannot be expounded. How does one expound the Dharma for others without attachment? Sutra: 'Not grasping at appearances, being like Thusness, unmoving.' Commentary: This is the explanation. What the Nirmāṇakāya speaks does not speak of appearances, like the Thusness (Tathata) that is realized, without any moving thoughts. Since one does not grasp at appearances and does not say it is a transformation, but relies on correct realization and correct mindfulness to speak, then what is spoken is called correct. It can universally benefit sentient beings. You Bodhisattvas should also be like this, not grasping at the Buddha's body, the transformation, or the non-transformation appearance. Not grasping at the Dharma, the speaking, or the non-speaking appearance. Not grasping at the listener, the belief, or the non-belief appearance. But like the Thusness (Tathata) that is realized, without any moving thoughts, the mind is clear and unmoving. Grasping at appearances and moving the mind is attachment. The treatise explains this meaning and says in a verse: 'When the Buddhas speak the Dharma, they do not say it is a transformation body. Because they do not speak in this way, therefore their speech is correct.' Sutra: 'Why is it so, to observe in this way?' Commentary: Next, it reveals the undefiled flow. It dispels the doubt about the twenty-ninth Buddha entering Nirvana. It enables one to cultivate the practice of undefiled flow. Previously, it enabled one to learn from the Buddha to speak the Dharma without attachment. Next, it enables one to learn from the Buddha to always be in the world, manifesting the flow of worldly dharmas without attachment. But the Bodhisattvas have not exhausted their clinging minds, clinging to the reality of conditioned things, giving rise to weariness and detachment. Therefore, they rejoice in stillness and do not delight in the world. They cannot be like the Buddha, dwelling in the world and speaking.
法。由此返疑佛入涅槃。作是疑雲。若說諸佛常在世間說法利者。云何說言佛入涅槃。若常處世應流轉故。由執故雖處世而染著。由疑故復不樂處世。今欲斷彼疑之心。令常處世而不染著說觀有為如星幻等。無著約除疑而不著名流轉不染。天親就遣疑而住世名斷入涅槃疑。文中徴釋。徴之意者。若說諸佛常在世間說法利者。何所以故云般涅槃。若般涅槃則不處世而言。諸佛常住涅槃。復常處世何以故耶。以彼疑執而作此徴故。以斯偈遣彼疑執。佛涅槃者非同二乘。以非即有為非離有為故。非有為故不住世間。非離有為故不住寂滅。始可名為佛涅槃真何故能爾耶。得無住道故。如何能得無住道耶。以了有為如幻等故。佛說由此得無住道。雖處流轉而能不染故。諸菩薩應于有為如星翳等。如是觀察。論明此義故說頌云。
非有為非離 諸如來涅槃 九種有為相 妙智正觀故
言有為者。謂余起法由帶四相之所表示。顯是遷流造作法故。然有總別開合之相。總合相者或總為三。謂初三喻顯自性相。即見相識有為自一切有為不離此故。其次三喻顯受用相。即器身受能所用器為所受身受。是能必以此三成受用故。其後三喻顯三世相。即過現未三世之事。必以此三來世法故。或總為四。一自性相。即前初三義如前
【現代漢語翻譯】 現代漢語譯本： 法。由此遣除對於佛陀入涅槃的疑惑。產生這樣的疑問：如果說諸佛常在世間說法利益眾生，為何又說佛陀入涅槃呢？如果常在世間，就應該會流轉生死，因為執著於世間。由於疑惑，又不樂於處在世間。現在想要斷除他們疑惑的心，使佛陀常處世間而不染著，所以說觀察有為法如星幻等。無著（Asanga）著重於消除疑惑，而不強調名相的流轉和不染著。天親（Vasubandhu）著重於遣除疑惑而安住於世間，稱之為斷除入涅槃的疑惑。文中先提出疑問再進行解釋。提出疑問的意圖是：如果說諸佛常在世間說法利益眾生，那麼為什麼又說般涅槃（Parinirvana）呢？如果般涅槃，就是不在世間了，卻又說諸佛常住涅槃，又常處世間，這是為什麼呢？因為他們心懷疑惑和執著，所以才提出這樣的疑問。用這個偈頌來消除他們的疑惑和執著。佛陀的涅槃不同於二乘（Sravaka and Pratyekabuddha）。因為既不即是有為法，也不離有為法。因為不即是有為法，所以不住於世間；因為不離有為法，所以不住于寂滅。這樣才可以稱為佛陀真正的涅槃。為什麼能夠這樣呢？因為證得了無住之道。如何才能證得無住之道呢？因爲了知有為法如幻象等。佛陀說由此證得無住之道，雖然處於流轉之中，卻能夠不被染著。所以諸菩薩應該對於有為法如星翳等，這樣去觀察。論爲了闡明這個道理，所以說了這個偈頌： 『非有為非離，諸如來涅槃，九種有為相，妙智正觀故。』 所說的有為法，是指其餘生起的法，由帶有四相（生、住、異、滅）所表示。顯示是遷流造作的法。然而有總相和別相、開和合相。總合相或者總括為三種。第一種，前三個比喻顯示自性相，即見相、識相，有為法的自性不離這些。第二種，其次三個比喻顯示受用相，即器世間、身、受。能受用和所受用，器世間是所受用，身和受是能受用，必定由這三者構成受用。第三種，最後三個比喻顯示三世相，即過去、現在、未來三世的事情，必定由這三者構成未來世的法。或者總括為四種。第一種是自性相，即前面最初三種的含義，如前所述。
【English Translation】 English version: Dharma. From this, doubts about the Buddha entering Nirvana (Parinirvana) are dispelled. The doubt arises: If it is said that all Buddhas are constantly in the world preaching the Dharma and benefiting beings, then why is it said that the Buddha enters Nirvana? If they are constantly in the world, they should be subject to the cycle of birth and death, due to attachment to the world. Because of doubt, they are also not happy to be in the world. Now, wanting to cut off their doubting minds, so that the Buddha is constantly in the world without being attached, it is said to observe conditioned phenomena (Samskrta) as stars, illusions, and so on. Asanga focuses on eliminating doubts, without emphasizing the flow and non-attachment of names and forms. Vasubandhu focuses on dispelling doubts and abiding in the world, calling it the cessation of doubts about entering Nirvana. The text first raises questions and then explains them. The intention of raising the question is: If it is said that all Buddhas are constantly in the world preaching the Dharma and benefiting beings, then why is it said that Parinirvana? If it is Parinirvana, then they are not in the world, but it is said that all Buddhas constantly abide in Nirvana and are constantly in the world, why is this? Because they harbor doubts and attachments, they raise such questions. This verse is used to dispel their doubts and attachments. The Nirvana of the Buddha is different from that of the Two Vehicles (Sravaka and Pratyekabuddha). Because it is neither identical to conditioned phenomena nor separate from conditioned phenomena. Because it is not identical to conditioned phenomena, it does not abide in the world; because it is not separate from conditioned phenomena, it does not abide in quiescence. Only in this way can it be called the true Nirvana of the Buddha. Why is it possible to do this? Because one has attained the path of non-abiding. How can one attain the path of non-abiding? Because one understands conditioned phenomena as illusions and so on. The Buddha said that by this one attains the path of non-abiding, and although one is in the cycle of existence, one is able to not be attached. Therefore, all Bodhisattvas should observe conditioned phenomena as stars, illusions, and so on. The treatise explains this meaning, so it says this verse: 『Not conditioned, not separate, the Nirvana of the Tathagatas, because of the correct contemplation of the nine aspects of conditioned phenomena with wondrous wisdom.』 The so-called conditioned phenomena refer to the remaining arising phenomena, which are indicated by the four characteristics (birth, duration, change, and extinction). It shows that it is a changing and fabricated phenomenon. However, there are general and specific aspects, opening and closing aspects. The general aspects can be summarized into three types. The first, the first three metaphors show the self-nature aspect, that is, the aspect of seeing and the aspect of consciousness, the self-nature of conditioned phenomena is inseparable from these. The second, the next three metaphors show the aspect of enjoyment, that is, the world of vessels, the body, and sensation. The one who enjoys and the one who is enjoyed, the world of vessels is the one who is enjoyed, the body and sensation are the one who enjoys, and enjoyment must be composed of these three. The third, the last three metaphors show the aspects of the three times, that is, the events of the past, present, and future, and the Dharma of the future world must be composed of these three. Or it can be summarized into four types. The first is the self-nature aspect, that is, the meaning of the first three types mentioned above, as described earlier.
釋。二著所住味相。即前所受器世界相。于中境界是所住味顛倒境故。三隨順過去相。謂前能用身受二法身。是無常過去隨逐受為苦過。所隨順故。前同受用故合為一。今能所別故開為二。四隨順離相。謂前三世由觀三世遷流不定成出離故。論依前義而說頌云。
觀相及受用 觀於三世事 于有為法中 得無垢自在
言別釋相者。別以九喻喻九有為。一觀相如星。星在夜有晝日則無相分亦爾。無明夜有智日無故。二觀見如翳。翳于凈空妄見毛等二見亦爾。妄于真理見我法故。三觀識如燈。燈以油注潤而得住報識亦爾。由業所引愛潤住故。四觀器如幻。幻以倒見妄生味著器境亦爾。無實體妄著用故。五觀身如露。露少時住不得久停身亦如是。無常過去常隨逐故。六親受如泡。泡起滅是不安隱受亦如是。隨順三苦故。七觀過去如夢。夢唯是念都無實體過境亦爾。唯是心念無實體故。八觀現在如電。電忽有無非久時住現法亦爾。適生即滅不暫停故。九觀未來如雲。于凈空無而忽有。未法于種本無相狀忽生起故。功德施論觀察九為九種體相如星翳等。與此異同而義無越彼論。所喻觀察頌云。
觀自在境物 遷動及體性 少盛壽作者 觀心兼有無
彼論長行廣釋頌意。恐繁不敘。樂者述之謂以
【現代漢語翻譯】 現代漢語譯本：解釋。二，執著于所依止的味覺體驗，即之前所感受的器世界（指眾生所居住的環境）之相。於此境界中，所執著的境界是顛倒的。三，隨順過去之相，即之前能使用的身和所感受的二法之身，是無常的，過去隨逐感受為苦的過患，所以隨順它。之前一同受用，所以合為一體，現在能用和所用有區別，所以分為二。四，隨順離相，即之前的三世，由於觀察三世遷流不定，成就出離。論典依據之前的意義而說偈頌：
『觀察（世界）之相及（眾生）之受用，觀察過去、現在、未來三世之事，于有為法（因緣和合而成的法）中，獲得無垢的自在。』
說到分別解釋諸相，分別用九個比喻來比喻九種有為法。一，觀察相如星辰。星辰在夜晚出現，白天則沒有，相分也是如此，無明之夜有，智慧之日則無。二，觀察見（視覺）如眼翳（眼病）。眼翳在清凈的空中，妄見毛髮等，二見也是如此，妄于真理而見我法。三，觀察識如燈。燈以油注入滋潤而得以維持，報識也是如此，由業力所牽引，愛慾滋潤而得以存在。四，觀察器（世界）如幻術。幻術以顛倒之見，妄生味著，器世界也是如此，沒有實體而妄加使用。五，觀察身如露水。露水短暫存在，不能長久停留，身體也是如此，無常過去常常隨逐。六，親身感受如水泡。水泡生起滅去，是不安穩的，感受也是如此，隨順三種苦難。七，觀察過去如夢。夢唯是念頭，都沒有實體，過去的境界也是如此，唯是心念，沒有實體。八，觀察現在如閃電。閃電忽然出現又忽然消失，不能長久停留，現在的法也是如此，剛產生就滅亡，不能暫停留。九，觀察未來如雲。在清凈的空中本來沒有，而忽然出現，未來的法在種子中本來沒有相狀，忽然生起。功德施論觀察九有為法為九種體相，如星辰、眼翳等，與此有異同，但意義沒有超出那個論典。所比喻的觀察偈頌說：
『觀察自在的境界事物，遷動以及體性，少、盛、壽命、作者，觀察心以及有和無。』
那個論典的長行廣泛解釋偈頌的意義，恐怕繁瑣，就不敘述了。喜歡的人可以敘述，說以……
【English Translation】 English version: Explanation. Second, attachment to the taste experience that is relied upon, which is the aspect of the container world (the environment in which sentient beings live) previously experienced. Within this realm, the realm to which one is attached is inverted. Third, conforming to the aspect of the past, which is the body that was previously able to be used and the two dharmas experienced, is impermanent, and the past follows the suffering of experience, so it conforms to it. Previously, they were experienced together, so they were combined into one. Now, there is a distinction between what can be used and what is used, so they are divided into two. Fourth, conforming to the aspect of detachment, which is the previous three times, due to observing the impermanence of the three times, achieving liberation. The treatise relies on the previous meaning and says in verse:
'Observe the aspects (of the world) and the enjoyment (of sentient beings), observe the affairs of the past, present, and future three times, within conditioned dharmas (dharmas that arise from causes and conditions), attain stainless freedom.'
Speaking of separately explaining the aspects, separately use nine metaphors to illustrate the nine types of conditioned dharmas. First, observe the aspect as stars. Stars appear at night, but not during the day, and so it is with aspects; there is the night of ignorance, but not the day of wisdom. Second, observe seeing as a cataract (eye disease). A cataract in the clear sky falsely sees hairs, etc., and so it is with dualistic views, falsely seeing self and dharma in the truth. Third, observe consciousness as a lamp. A lamp is maintained by pouring oil into it, and so it is with retributive consciousness, which is maintained by the karma that draws it and the desire that nourishes it. Fourth, observe the container (world) as an illusion. Illusion arises from inverted views and falsely generates attachment, and so it is with the container world, which has no substance but is falsely used. Fifth, observe the body as dew. Dew exists briefly and cannot stay for long, and so it is with the body, which is impermanent and constantly followed by the past. Sixth, personal experience is like a bubble. Bubbles arise and disappear, which is unstable, and so it is with experience, which conforms to the three sufferings. Seventh, observe the past as a dream. Dreams are only thoughts and have no substance, and so it is with past realms, which are only mental thoughts and have no substance. Eighth, observe the present as lightning. Lightning suddenly appears and suddenly disappears, and cannot stay for long, and so it is with present dharmas, which arise and vanish immediately and cannot pause. Ninth, observe the future as clouds. In the clear sky, there is originally nothing, but suddenly it appears, and so it is with future dharmas, which originally have no form in the seed but suddenly arise. The Gunasamucchaya (功德施論) observes the nine conditioned dharmas as nine types of entities, such as stars, cataracts, etc., which have similarities and differences with this, but the meaning does not exceed that treatise. The verse of observation that is being compared says:
'Observe the objects of freedom, movement, and nature, small, flourishing, lifespan, agent, observe the mind and existence and non-existence.'
That treatise's prose extensively explains the meaning of the verse, but fearing it is too verbose, it will not be narrated. Those who like it can narrate it, saying with...
妙智觀諸有為如星等故。于有為法得無垢深自在而住故。前半頌顯此義。云于有為法中得無垢自在。然經偈中有其三節。即初一句舉所喻法。其次二句舉能喻相。其後一句總結勸觀。餘本論皆有九喻。此本唯六。仍加影喻。次第又前後者。不知什別有何意而譯此文。深成可怪加減佛言極過失耳。
經。佛說至信受奉行 贊曰。上來已釋正宗分竟。此即第三流通分也。文中三節。初標佛化畢。次明眾同聞。後仰受遵奉。須菩提等義如前釋。優婆塞等。此云近事。謂授五戒近事三寶。並前比丘尼者。以男女聲別四眾矣。天人修羅如常所明。智廣論云。如是我聞者令真法也。信□行為生智也。由佛所說有三凈勝故。便聞者歡喜奉行。一說共清凈。以于諸法得自在故。顯無取執妄相愚癡□所覆障不為名譽利養我慢之所深故。二所說清凈。如以實知諸法體故。謂即說彼所證實理根性皆得相應。初中善等不凈勝故。三得果清凈。以離諸障成法器故。謂彼受者隨所宜聞境行果三。遠離疑謗起行得果證彼境故。以其聽者根器宜聞佛正為說無不信□□□在心敬順修學由□故說歡喜奉行。若聞此德不生歡喜不樂奉行。當人如無情物。則無種性。故無著論流通頌云。
若聞如是義 于大來無覺 我名過於石 究竟無因故
【現代漢語翻譯】 現代漢語譯本：妙智觀察諸有為法，視之如星辰等短暫易逝，因此對於有為之法，能夠獲得無垢清凈、深刻自在的境界並安住其中。前半部分的偈頌彰顯了這個意義，即在有為法中獲得無垢自在。然而經文偈頌中有三個部分，第一句是舉出所比喻的事物（星辰），其次兩句是舉出能比喻的現象（短暫易逝），最後一句是總結並勸勉人們進行觀想。其他的版本通常有九個比喻，而這個版本只有六個，卻又增加了影子的比喻，並且比喻的順序還前後顛倒，我不知道鳩摩羅什（Kumarajiva）的翻譯有什麼特別的用意。這樣隨意地增減佛陀的言語，實在是極大的過失啊。
經文：佛陀說完，大家都信受奉行。
贊曰：上面已經解釋了正宗分的內容，這裡是第三部分，流通分。文中分為三個部分，首先標明佛陀教化的完畢，其次說明大眾共同聽聞，最後是仰慕佛陀的教誨並遵照奉行。須菩提（Subhuti）等人的意義如前文解釋。優婆塞（upasaka）等，這裡翻譯為『近事』，指的是受持五戒，親近侍奉三寶的人。加上前面的比丘尼（bhikkhuni），就構成了男女聲聞四眾。天人（deva）、阿修羅（asura）的含義如常所說。智廣論中說，『如是我聞』是爲了使正法得以流傳，信受奉行是爲了生起智慧。因為佛陀所說具有三種清凈殊勝的功德，所以聽聞者歡喜奉行。一是說法者清凈，因為對於諸法獲得了自在，顯現出沒有執取妄想，沒有被愚癡所覆蓋障礙，不被名譽利養和我慢所束縛。二是所說之法清凈，因為如實地瞭解諸法的本體，所說的內容與所證實的真理根性都相應。與最初的惡行等不凈相比，這是殊勝的。三是獲得果報清凈，因為遠離了各種障礙，成爲了堪能修法的法器。也就是說，聽法的人根據自己的根器，聽聞適合自己的境、行、果三方面的內容，遠離疑惑和誹謗，開始修行並獲得果報，從而證得那個境界。因為聽眾的根器適合聽聞，佛陀才為他們宣說正法，沒有不信受的，內心恭敬順從地修學，因此說歡喜奉行。如果聽聞了這些功德卻不生歡喜，不樂於奉行，那麼這個人就像無情的物體一樣，沒有善根，所以無著（Asanga）的《攝大乘論》（Mahāyānasaṃgraha）的流通頌中說：
『如果聽聞了這樣的意義，對於佛法的大利益卻沒有感覺，我稱這種人比石頭還要頑固，因為他最終沒有任何修行的因緣。』
【English Translation】 English version: The wonderful wisdom observes all conditioned dharmas (saṃskṛta-dharma) as being like stars and other transient things. Therefore, with regard to conditioned dharmas, one is able to attain a state of stainless purity, profound freedom, and abide therein. The first half of the verse manifests this meaning, that is, to attain stainless freedom in conditioned dharmas. However, there are three sections in the verse of the sutra. The first sentence mentions the object of the metaphor (stars), the next two sentences mention the characteristics of the metaphor (transience), and the last sentence summarizes and exhorts people to contemplate. Other versions usually have nine metaphors, but this version only has six, and it adds the metaphor of a shadow, and the order of the metaphors is also reversed. I do not know what special intention Kumarajiva (Kumarajiva) had in translating this text. Such arbitrary addition and subtraction of the Buddha's words is a great fault.
Sutra: After the Buddha finished speaking, everyone accepted and practiced it with faith.
Commentary: The above has already explained the content of the main section (正宗分, zhengzong fen), and this is the third part, the circulation section (流通分, liutong fen). There are three sections in the text. First, it indicates the completion of the Buddha's teachings. Second, it explains that the assembly heard it together. Finally, it admires the Buddha's teachings and follows them. The meaning of Subhuti (Subhuti) and others is as explained earlier. Upasaka (upasaka) and others, here translated as 'close attendant', refers to those who have received the five precepts and are close to and serve the Three Jewels. Adding the preceding Bhikkhuni (bhikkhuni) constitutes the fourfold assembly of male and female hearers. The meaning of Deva (deva) and Asura (asura) is as commonly explained. The Zhiguang Lun says that 'Thus I have heard' is to enable the true Dharma to be circulated, and accepting and practicing with faith is to generate wisdom. Because what the Buddha said has three kinds of pure and excellent merits, the listeners joyfully practice it. First, the speaker is pure, because he has attained freedom with regard to all dharmas, showing that there is no attachment to delusion, no covering and obstruction by ignorance, and no bondage by fame, gain, arrogance, and pride. Second, the Dharma spoken is pure, because he truly understands the essence of all dharmas, and what he says corresponds to the truth and nature that he has realized. Compared to the initial evil deeds and other impurities, this is excellent. Third, the attainment of the result is pure, because one is free from various obstacles and becomes a vessel capable of practicing the Dharma. That is to say, the listeners, according to their own capacity, hear the content of the realm, practice, and result that are suitable for them, stay away from doubt and slander, begin to practice and obtain the result, thereby realizing that realm. Because the listeners' capacity is suitable for hearing, the Buddha speaks the true Dharma for them, and there is no one who does not believe, and they respectfully and obediently study, therefore it is said that they joyfully practice. If one does not feel joy or is not happy to practice after hearing these merits, then that person is like an inanimate object, without good roots, so Asanga's (Asanga) Mahāyānasaṃgraha (Mahāyānasaṃgraha) says in the circulation verse:
'If one hears such meaning, but has no feeling for the great benefit of the Buddha-dharma, I call such a person more stubborn than a stone, because he ultimately has no cause for cultivation.'
由法深廣信受□□故。便此德不能流佈。既無著論后□頌云。
下人於此深大法 不能覺知反信向 世間眾生多如此 是以此法成荒廢
金剛般若經旨贊卷下
廣德二年六月五日釋普遵于沙州龍興寺寫□
【現代漢語翻譯】 現代漢語譯本： 由於佛法過於深奧廣博，難以令人信受，因此這種功德無法流傳開來。正如無著菩薩（Asanga）的《攝大乘論》（Mahayana-samgraha）後面的偈頌所說：
下等根器的人對於這種深奧的佛法， 不能覺悟理解，反而會產生不信任和背離。 世間的眾生大多都是這樣， 因此這種佛法才會變得荒廢。
《金剛般若經旨贊》卷下
廣德二年六月五日，釋普遵在沙州龍興寺抄寫。
【English Translation】 English version: Because the Dharma is too profound and vast to be easily accepted, this merit cannot be spread. As the verses in Asanga's (無著菩薩) Mahayana-samgraha (攝大乘論) say:
Inferior people, regarding this profound Dharma, Cannot awaken to and understand it, but instead develop distrust and turn away. Most sentient beings in the world are like this, Therefore, this Dharma becomes desolate.
Commentary on the Essence of the Diamond Sutra, Volume 2
Written by Sh釋 Puzun (釋普遵) at Longxing Temple (龍興寺) in Shazhou (沙州) on the fifth day of the sixth month of the second year of Guangde.