T85n2737_金剛經疏

大正藏第 85 冊 No. 2737 金剛經疏

No. 2737 [cf. No. 235]

金剛經疏

念無。舉。須菩提。于意云何。斯陀含。我得斯陀含果不。是第二問也。須陀洹人。尚不生念。斯陀含人。豈敢生念。斯陀含人。進斷六品煩惱。生□二家。即證得二果。我得斯陀含果。無問竟也。答。舉。須菩提言。不也。世尊。是直答也。不能生念。何以故徴。徴以何故。從以下。斯陀含疏。舉。斯陀含名一往來。而實無往來。是名斯陀含。斯陀含者。是此西音。此名往來。亦名薄貪嗔。貪嗔邪見賊庵你也。故薄貪嗔欲。似如來大圓鏡智。名一反往來。得無餘故。喻趙老停查。閤家總滅門。趙老兒。從西征回。改業治畜。生其大富。後有查還來。趙雲。且脫庵你也。斯陀含名。結得成名。上來諸文不同。斯陀含斯陀含了既不生念。問陀那含人生念無。舉。須菩提于意云何。阿那含。能作是念。我得阿那含果不者。是第三問也。若一來。若一間。總名斯陀含。修斷九品。名阿那含。問竟也。須菩提答。舉。須菩提言。不也世尊。是正答也。不能生念。何以故徴。徴以何故。從此以下釋。看舉。阿那含名為不來。而實無來。是名阿那含者。譯語釋也。臭身者。漏身也。蟲身者。

【現代漢語翻譯】現代漢語譯本大正藏第 85 冊 No. 2737 金剛經疏 No. 2737 [cf. No. 235] 金剛經疏念無。舉。須菩提（Subhuti，佛陀的弟子）。于意云何。斯陀含（Sakrdagamin，二果阿羅漢）。我得斯陀含果不。是第二問也。須陀洹人（Srotapanna，初果阿羅漢）。尚不生念。斯陀含人。豈敢生念。斯陀含人。進斷六品煩惱。生□二家。即證得二果。我得斯陀含果。無問竟也。答。舉。須菩提言。不也。世尊。是直答也。不能生念。何以故徴。徴以何故。從以下。斯陀含疏。舉。斯陀含名一往來。而實無往來。是名斯陀含。斯陀含者。是此西音。此名往來。亦名薄貪嗔。貪嗔邪見賊庵你也。故薄貪嗔欲。似如來大圓鏡智。名一反往來。得無餘故。喻趙老停查。閤家總滅門。趙老兒。從西征回。改業治畜。生其大富。後有查還來。趙雲。且脫庵你也。斯陀含名。結得成名。上來諸文不同。斯陀含斯陀含了既不生念。問陀那含人生念無。舉。須菩提于意云何。阿那含（Anagamin，三果阿羅漢）。能作是念。我得阿那含果不者。是第三問也。若一來。若一間。總名斯陀含。修斷九品。名阿那含。問竟也。須菩提答。舉。須菩提言。不也世尊。是正答也。不能生念。何以故徴。徴以何故。從此以下釋。看舉。阿那含名為不來。而實無來。是名阿那含者。譯語釋也。臭身者。漏身也。蟲身者。

【English Translation】 English version Taisho Tripitaka Volume 85, No. 2737, Commentary on the Diamond Sutra No. 2737 [cf. No. 235] Commentary on the Diamond Sutra Thinking of nothing. Question. Subhuti (Subhuti, a disciple of the Buddha), what do you think? A Sakrdagamin (Sakrdagamin, a second-stage Arhat), does he think, 'I have attained the fruit of Sakrdagamin'? This is the second question. Even a Srotapanna (Srotapanna, a first-stage Arhat) does not give rise to such a thought. How could a Sakrdagamin dare to give rise to such a thought? A Sakrdagamin further cuts off six categories of afflictions. Born into □ two families, he attains the second fruit. 'I have attained the fruit of Sakrdagamin.' The question ends here. Answer. Question. Subhuti said, 'No, World Honored One.' This is a direct answer. He cannot give rise to such a thought. Why ask? Why question? From below, commentary on Sakrdagamin. Question. Sakrdagamin is named 'once-returner,' but in reality, there is no returning. This is called Sakrdagamin. Sakrdagamin is the Western pronunciation of this. This means 'returning,' and also means 'thinning of greed and anger.' Greed, anger, and wrong views are thieves. Therefore, thinning greed and desire is like the Thus Come One's Great Perfect Mirror Wisdom. It is called 'one reverse return,' because nothing remains. It is like old Zhao stopping the investigation, and the whole family being exterminated. Old Zhao returned from the Western expedition, changed his profession to animal husbandry, and became very rich. Later, the investigation returned. Zhao Yun, also escaped. The name Sakrdagamin is formed by combining the results. The preceding texts are different. Sakrdagamin, Sakrdagamin, since he does not give rise to such a thought, does an Anagamin give rise to such a thought? Question. Subhuti, what do you think? An Anagamin (Anagamin, a third-stage Arhat), can he think, 'I have attained the fruit of Anagamin'? This is the third question. Whether it is one return or one interval, it is generally called Sakrdagamin. Cultivating and cutting off nine categories is called Anagamin. The question ends here. Subhuti answers. Question. Subhuti said, 'No, World Honored One.' This is the correct answer. He cannot give rise to such a thought. Why ask? Why question? From here below, explanation. See the question. An Anagamin is named 'non-returner,' but in reality, there is no coming. This is called Anagamin. This is a translation explanation. A stinking body is a leaking body. A worm body is...

一切蟲身也。食身者。阿那含人。不食五穀之類也。毒身者。龍蛇蝎等也。更不還來欲界受身。欲界攝不得。故名不來。經云不來相而來。不見相而見。若來以更不來。若去以更不去。西方名阿那含。此名不來。是名阿那含。從實立名。名阿那含阿那含人既不生念。問阿羅漢人生念無。舉。須菩提。于意云何。阿羅漢。能作是念。我得阿羅漢道不。是第四問也問竟。舉。須菩提言。不也世尊。是直答也。不能生念。何以故釋。看舉。實無有法。名阿羅漢。西方名阿羅漢。此名無生。亦名無著。我生以盡。不受後有。誦曰。無量劫來為恩愛。不能割捨離舉緣還復將身歸惡趣。貪財競色受諸愆。阿羅漢三名。無賊。賊有三義。一密入人家。二偷人財物。三共主啾唧。從此以下番釋。阿羅漢分疏看舉。世尊若羅漢。作是念。即著我相。人相眾生相。受者相者。此番顯也。總名離一切相。故名羅漢。從此以下引證看舉。世尊佛說。我得無諍三昧。人中最為第一。是第一離欲。阿羅漢者。用已證成過去諸佛。未來諸佛。現在諸佛。入無諍三昧。是羅漢引證成。諍者啾唧義。羅漢人故名。無諍三昧者。西方音。此名等持。平等持心。一境性故。欲界煩惱。故名為諍。沙彌愛味。被海龍之災。比丘愛花。被河神之所罵五欲者。色聲香

【現代漢語翻譯】現代漢語譯本一切都是蟲類的身體。吃身體的，是阿那含人（Anāgāmin，不還果）。他們不吃五穀之類的食物。毒害身體的，是龍、蛇、蝎子等。他們不再回到欲界受生，因為欲界無法攝取他們，所以稱為『不來』。經中說『不來相而來，不見相而見』，如果來，就是爲了不再來；如果去，就是爲了不再去。西方稱為阿那含（Anāgāmin），這裡稱為『不來』，這就是阿那含（Anāgāmin）的含義，是從實際情況來立名的。既然阿那含人（Anāgāmin）不生念頭，那麼阿羅漢（Arhat，應供）會生念頭嗎？佛舉例說：『須菩提，你認為如何？阿羅漢（Arhat）會這樣想嗎：我得到了阿羅漢（Arhat）的果位嗎？』這是第四個問題。問完后，須菩提回答說：『不會的，世尊。』這是直接回答。阿羅漢（Arhat）不會生這樣的念頭。為什麼呢？因為實際上沒有一種法可以稱為『阿羅漢（Arhat）』。西方稱為阿羅漢（Arhat），這裡稱為『無生』，也稱為『無著』。我的生命已經終結，不再受後有的束縛。』誦文說：『無量劫以來，因為恩愛，不能割捨，離開塵世的因緣，還把身體帶回惡趣，貪圖錢財，爭奪美色，遭受各種罪過。』阿羅漢（Arhat）有三個名稱：無賊。賊有三種含義：一是偷偷進入別人家，二是偷別人的財物，三是與主人爭吵。從這裡以下是詳細解釋。阿羅漢（Arhat）的詳細解釋。佛說：『世尊，如果阿羅漢（Arhat）這樣想，就執著於我相、人相、眾生相、受者相。』這是進一步的闡釋。總的來說，就是遠離一切相，所以稱為羅漢（Arhat）。從這裡以下是引證說明。佛說：『世尊，我說我得到了無諍三昧（Araṇa-samādhi，無諍定），在人群中最為第一，這是第一離欲。』阿羅漢（Arhat）用以證明過去諸佛、未來諸佛、現在諸佛都進入無諍三昧（Araṇa-samādhi）。這是羅漢（Arhat）的引證說明。諍，就是爭吵的意思。所以稱為無諍三昧（Araṇa-samādhi）。無諍三昧（Araṇa-samādhi），是西方音譯，這裡稱為『等持』，平等地保持心念，達到一心不亂的境界。欲界的煩惱，所以稱為『諍』。沙彌貪愛味道，遭受海龍的災難；比丘貪愛花朵，被河神所責罵。五欲是色、聲、香……

【English Translation】 English version All are bodies of insects. Those who eat bodies are Anāgāmins (non-returners). They do not eat grains and such. Those who poison bodies are dragons, snakes, scorpions, etc. They will not return to the desire realm to receive a body again. The desire realm cannot hold them, so they are called 'non-returners'. The sutra says, 'Coming with the appearance of not coming, seeing with the appearance of not seeing.' If they come, it is to not come again; if they go, it is to not go again. In the West, they are called Anāgāmins. Here, they are called 'non-returners'. This is the meaning of Anāgāmin, named from the actual situation. Since Anāgāmins do not generate thoughts, do Arhats (worthy ones) generate thoughts? The Buddha gives an example: 'Subhuti, what do you think? Would an Arhat think, 'I have attained the state of Arhat?' This is the fourth question. After asking, Subhuti replies, 'No, World Honored One.' This is a direct answer. Arhats do not generate such thoughts. Why? Because in reality, there is no dharma that can be called 'Arhat'. In the West, they are called Arhats. Here, they are called 'non-birth' or 'non-attachment'. My life is exhausted, and I will not receive future existence.' The verse says, 'For countless kalpas, due to love and affection, I could not relinquish them, leaving the causes and conditions of the world, and bringing my body back to evil realms,貪財競色受諸愆 (Greedy for wealth, competing for beauty, suffering all kinds of sins).' Arhats have three names: 'no thief'. A thief has three meanings: first, secretly entering someone's house; second, stealing someone's property; third, arguing with the master. From here onwards is a detailed explanation. A detailed explanation of Arhats. The Buddha says, 'World Honored One, if an Arhat thinks this way, they are attached to the self-image, the person-image, the sentient being-image, and the receiver-image.' This is a further explanation. In general, it means being apart from all appearances, so they are called Arhats. From here onwards is evidence and explanation. The Buddha says, 'World Honored One, I said that I have attained the Araṇa-samādhi (non-contentious samadhi), the foremost among people, which is the first detachment from desire.' Arhats use it to prove that past Buddhas, future Buddhas, and present Buddhas all enter Araṇa-samādhi. This is the evidence and explanation of Arhats. Contention means arguing. Therefore, it is called Araṇa-samādhi. Araṇa-samādhi is a transliteration from the West, and here it is called 'equal holding', equally holding the mind, reaching a state of one-pointedness. The afflictions of the desire realm are called 'contention'. A Shramanera (novice monk) who craves flavors suffers the disaster of the sea dragon; a Bhikshu (monk) who loves flowers is scolded by the river god. The five desires are form, sound, fragrance...

味觸。非唯離欲。欲而得離欲名。從此下引成。舉。我不作是念。是離欲阿羅漢。世尊者。稱佛所說也。但有證智。無妄念故。從此以下證成。看舉。若我作是念。我得阿羅漢道。世尊則不說。佛如實知。無妄語故。從此已下。釋成是羅漢無。舉。須菩提。是樂阿蘭那行者。以須菩提。實無所行。而名須菩提。是樂阿蘭那行。自念我得阿羅漢道。即未離欲。非阿蘭那行者。是此西音。此名寂靜行也。上來諸文不同。四沙門果並了。從此以下。降伏正報相依報相。事在明朝。從此以下。說然燈佛。以廣所聞。于中有二。先舉初文。舉。佛告須菩提。如來昔在燃燈佛所。於法有所得不。問所解也。如來昔在然燈佛所。有法得無法得。仰答也。從此以下。止陳實狀。須菩提分疏。舉。世尊。如來在燃燈佛所。於法實無所得。以解仰答也。釋迦曾供養百萬恒沙諸佛。不得佛。何以故。以有所得故。所以不得佛。後於然燈佛。乃蒙受記。何以故。以無所得故。此名真得。喻有一小兒覓度。處處求阿師。處處求索。即敬不得度。何以故。以有覓心。於後自讀經即得　然燈者會須自然。即得成佛。摩納仙人者。然燈佛與受記。今釋迦者是也。四緣者。一因緣。二無上緣。三等無間緣。四所緣緣。一切法。具此四緣。然可成佛言于者。

【現代漢語翻譯】現代漢語譯本：味觸。並非僅僅是遠離慾望，因為有了慾望才能說得上是遠離慾望。從這裡開始以下引用來加以說明。舉例：『我不作是念』，意思是『我沒有這樣的想法』，即『我是已離欲的阿羅漢』。『世尊者』，是稱頌佛所說的話。因為只有證悟的智慧，沒有虛妄的念頭。從這裡以下是證明和完成。看舉例：『若我作是念，我得阿羅漢道』，如果我這樣想，『我已經證得阿羅漢的境界』，世尊就不會這樣說。佛如實地知道，沒有虛妄的言語。從這裡以下，解釋說明這位羅漢沒有執著。舉例：『須菩提，是樂阿蘭那行者』，因為須菩提實際上沒有什麼行為，所以才被稱為『須菩提，是樂於寂靜修行的人』。如果自己認為『我已證得阿羅漢的境界』，那就是還沒有遠離慾望，不是真正的阿蘭那行者。『阿蘭那』是西方的音譯，意思是寂靜的修行。以上這些經文各有不同，四種沙門果都已闡明。從這裡以下，降伏正報之相和依報之相，事情將在明天說明。從這裡以下，講述燃燈佛（Dipamkara Buddha）的故事，以擴充套件所聽聞的。其中有兩點，先舉出第一段經文。舉例：『佛告須菩提，如來昔在燃燈佛所，於法有所得不？』，這是問如來過去在燃燈佛那裡，對於佛法是否有所領悟。『如來昔在燃燈佛所，有法得無法得？』，這是仰慕地回答。從這裡以下，只是陳述實際情況。須菩提分條解釋。舉例：『世尊，如來在燃燈佛所，於法實無所得』，這是用理解來仰慕地回答。釋迦牟尼（Sakyamuni）曾經供養百萬恒河沙數那麼多的佛，卻未能成佛，為什麼呢？因為有所得的緣故。因為有所得，所以不能成佛。後來在燃燈佛那裡，才蒙受授記，為什麼呢？因為無所得的緣故。這才是真正的獲得。比如有一個小孩尋找度化，到處尋找阿阇梨（acharya，導師），到處求索，卻始終無法得到度化。為什麼呢？因為有尋求的心。之後自己讀經就領悟了。燃燈佛的會面必須是自然的，才能成就佛果。摩納仙人（Manava）就是燃燈佛授記的對象，也就是現在的釋迦牟尼。四緣指的是：一、因緣（hetu-paccaya），二、無上緣（adhipati-paccaya），三、等無間緣（samanantara-paccaya），四、所緣緣（alambana-paccaya）。一切法都具備這四種緣，然後才能成就佛果。『于』這個字。

【English Translation】 English version: Taste and touch. It is not merely about being detached from desires, as the very concept of detachment arises from the presence of desire. From here onwards, citations are used to illustrate this point. For example: 'I do not have this thought,' meaning 'I do not think that I am an Arhat (arahant, one who is worthy) who has detached from desires.' 'The World-Honored One' (Lokasenna) refers to the words spoken by the Buddha. Because there is only the wisdom of enlightenment, without deluded thoughts. From here onwards, it is about proving and completing. Look at the example: 'If I were to think, I have attained the path of Arhat,' the World-Honored One would not say this. The Buddha knows the truth and does not speak falsely. From here onwards, it explains that this Arhat has no attachment. For example: 'Subhuti (one of the principal disciples of the Buddha) is one who delights in the practice of Aranya (secluded place),' because Subhuti actually has no actions, hence he is called 'Subhuti, one who delights in the practice of Aranya.' If one thinks, 'I have attained the path of Arhat,' then one has not yet detached from desires and is not a true practitioner of Aranya. 'Aranya' is a transliteration from the Western language, meaning the practice of stillness. The above scriptures are different, and the four fruits of the Sramana (ascetic) have been explained. From here onwards, it is about subduing the retribution of the main body and the dependent environment; the matter will be explained tomorrow. From here onwards, it tells the story of Dipamkara Buddha (the Buddha of the past), to expand what has been heard. There are two points in it; first, cite the first passage. For example: 'The Buddha told Subhuti, 'In the past, when the Tathagata (title of a Buddha) was with Dipamkara Buddha, did he attain anything from the Dharma (the teachings of the Buddha)?'' This is asking whether the Tathagata had any understanding of the Dharma when he was with Dipamkara Buddha in the past. 'In the past, when the Tathagata was with Dipamkara Buddha, was there attainment of Dharma or no attainment?' This is answering with admiration. From here onwards, it is merely stating the actual situation. Subhuti explains it in detail. For example: 'World-Honored One, in the past, when the Tathagata was with Dipamkara Buddha, there was actually no attainment of Dharma.' This is answering with understanding and admiration. Sakyamuni (the historical Buddha) once made offerings to millions of Ganges river sands worth of Buddhas, but failed to become a Buddha. Why? Because there was something to be attained. Because there was something to be attained, one could not become a Buddha. Later, at Dipamkara Buddha, he received a prophecy. Why? Because there was nothing to be attained. This is the true attainment. For example, there is a child seeking deliverance, searching for an acharya (teacher) everywhere, seeking everywhere, but never attaining deliverance. Why? Because there is a seeking mind. Later, he understands by reading the scriptures himself. The meeting with Dipamkara Buddha must be natural in order to achieve Buddhahood. Manava (a young Brahmin) was the one who was prophesied by Dipamkara Buddha, who is now Sakyamuni. The four conditions (paccaya) are: 1. Hetu-paccaya (root condition), 2. Adhipati-paccaya (predominant condition), 3. Samanantara-paccaya (contiguity condition), 4. Alambana-paccaya (object condition). All dharmas (teachings) possess these four conditions, and then one can achieve Buddhahood. The word '于'.

于自身中。十八界中。求其定主。竟不可得。然可得記。上來諸不同。降伏正報相了。從此以下。降伏依報相。于中有三問答。先舉。初文。舉。須菩提。于意云何。菩薩莊嚴佛土不。問所解也。菩薩莊嚴佛土。無問竟也。答。不也世尊。以意正答也。何以故者。自徴自釋。若也不莊嚴。如得凈土。從此以下釋。看舉。莊嚴佛土者。增益心謗。則非莊嚴。損陷心謗。是名莊嚴者。離有離無。啟會中道。謂取形相。計為清凈。則非莊嚴。取于妄說。實嚴故。此莊嚴是名莊嚴。不依形相。但依實體。名真莊嚴。維摩經云。以其心凈。佛土凈故。此名真莊嚴。所見有四。各見不同。且如諸天。見水喚作琉璃。餘者三種。以廣所聞。從此以下釋迦一一教真莊嚴。舉。是故須菩提。菩薩摩訶薩。應如是生清凈心。教真莊嚴也　以我生清凈心即得成佛。須三業清凈。一切者。總名菩薩。大者是摩訶薩。小者是菩薩。眾生有疑。若為生清凈心。舉。不應住色生心。不應住聲香味觸法生心。若住諸塵。非凈心故。不應住色生心者。有外界內界。內外俱舍。故名不住色生心。聲香味觸法生心。於六塵境界。元無染著。若住諸塵。非凈心故　從以下結勸修學。舉　應無所住。而生其心。即得解脫。不取下塵界。無所住者。心自凈也　上來諸

文不同。降伏依報相了　從此以下。第六降伏勝身相。佛為末代眾生。妄情執著。富者陵貧。故須降伏　為遣此疑。依喻審。問。于中有兩問答。先舉初文。舉　須菩提。譬如人身。如須彌山王。于意云何。是大不。問所解也。于諸山中最大。故名山王。為遣此疑。依喻審問。問竟也。答。舉　須菩提言。甚大。世尊是領答也。須彌山縱廣八萬四千由旬。故以為喻。須菩提言甚大世尊　何以故徴。從此以下。釋成大義。舉　佛說大身。是名大身者。須彌山雖高。心無分別。佛身亦爾。不分別眾生佛身。世間八法。所不能動。八法者生老病死。地水火風。故名世間八法　衢師羅長者。見三尺身。應持菩薩。見千尺身。阿修羅大身無智慧。舍利弗身子小智慧大。可向身量理看。須菩提。上來諸佛不同。第六降伏勝身相了。從以下第七降伏染福相。于中有三四五禮。先舉初文。舉　須菩提。如恒河中。所有沙數。如是沙等恒河。于意云何。是諸恒河沙。寧為多不。于意云何者。問彼所解。是諸恒河者。因神立稱。故名恒河。東面流出。繞阿耨大池。流入東海。京州真諦法師。其河初初水出處。闊一由旬。滿中細沙。與水同流。取一河內所有諸沙。以沙計河。一沙一河為甚多。如是諸河沙。可說為多不。釋迦問敬也。須菩提答

【現代漢語翻譯】現代漢語譯本文不同。降伏依報相了從此以下。第六降伏勝身相。佛為末代眾生。妄情執著。富者陵貧。故須降伏為遣此疑。依喻審。問。于中有兩問答。先舉初文。舉須菩提（佛陀的弟子名）。譬如人身。如須彌山王（佛教宇宙觀中的聖山）。于意云何。是大不。問所解也。于諸山中最大。故名山王。為遣此疑。依喻審問。問竟也。答。舉須菩提言。甚大。世尊（對佛陀的尊稱）是領答也。須彌山縱廣八萬四千由旬（古印度長度單位），故以為喻。須菩提言甚大世尊何以故徴。從此以下。釋成大義。舉佛說大身。是名大身者。須彌山雖高。心無分別。佛身亦爾。不分別眾生佛身。世間八法。所不能動。八法者生老病死。地水火風。故名世間八法衢師羅長者。見三尺身。應持菩薩。見千尺身。阿修羅（一種神道生物）大身無智慧。舍利弗（佛陀的弟子名）身子小智慧大。可向身量理看。須菩提。上來諸佛不同。第六降伏勝身相了。從以下第七降伏染福相。于中有三四五禮。先舉初文。舉須菩提。如恒河（印度河流）中。所有沙數。如是沙等恒河。于意云何。是諸恒河沙。寧為多不。于意云何者。問彼所解。是諸恒河者。因神立稱。故名恒河。東面流出。繞阿耨大池（傳說中的湖泊）。流入東海。京州真諦法師。其河初初水出處。闊一由旬。滿中細沙。與水同流。取一河內所有諸沙。以沙計河。一沙一河為甚多。如是諸河沙。可說為多不。釋迦（釋迦牟尼佛的簡稱）問敬也。須菩提答

【English Translation】 English version The text is different. Subduing the dependent retribution aspect is complete. From here onwards, the sixth is subduing the superior body aspect. The Buddha, for the sake of sentient beings in the degenerate age, who are deluded and attached, with the rich oppressing the poor, thus it is necessary to subdue. To dispel this doubt, examine through analogy and questioning. Within this, there are two questions and answers. First, present the initial text. Present: 'Subhuti (name of a Buddha's disciple), for example, a human body is like Mount Sumeru (the sacred mountain in Buddhist cosmology). What do you think? Is it large or not?' This questions his understanding. It is the largest among all mountains, hence the name 'Mountain King'. To dispel this doubt, examine through analogy and questioning. The questioning is complete. Answer: Present: 'Subhuti said, 'It is very large, World Honored One (a respectful title for the Buddha).' This is acknowledging the answer. Mount Sumeru is eighty-four thousand yojanas (an ancient Indian unit of distance) in length and breadth, hence it is used as an analogy. Subhuti said, 'It is very large, World Honored One.' Why is this asked? From here onwards, explain and establish the great meaning. Present: 'The Buddha speaks of a great body, this is called a great body.' Although Mount Sumeru is high, it has no discrimination in its mind. The Buddha's body is also like this, not discriminating between sentient beings and the Buddha's body. The eight worldly winds cannot move it. The eight winds are birth, old age, sickness, death, earth, water, fire, and wind, hence they are called the eight worldly winds. The elder Kutila saw a three-foot body. The Bodhisattva who should be held saw a thousand-foot body. The Asura (a type of divine being) has a large body but no wisdom. Shariputra (name of a Buddha's disciple) has a small body but great wisdom. One can look at it in terms of body size. Subhuti, the Buddhas above are different. The sixth, subduing the superior body aspect, is complete. From here onwards, the seventh is subduing the defiled blessing aspect. Within this, there are three, four, or five rites. First, present the initial text. Present: 'Subhuti, like the number of sands in the Ganges River (an Indian river). If there were as many Ganges Rivers as there are sands, what do you think? Are these Ganges River sands numerous or not?' 'What do you think?' questions his understanding. 'These Ganges Rivers' are named because of the deity associated with them, hence the name Ganges River. It flows out from the east, encircling Lake Anavatapta (a legendary lake), and flows into the Eastern Sea. The Tripitaka Master Paramartha of Jingzhou said that the initial source of the river is one yojana wide, filled with fine sand, flowing along with the water. Taking all the sands within one river, and using the sands to count the rivers, one sand for one river is very numerous. Can these rivers of sand be said to be numerous or not?' Shakyamuni (short for Shakyamuni Buddha) asks respectfully. Subhuti answers.

。舉　須菩提言。甚多世尊。是略答也。為多須菩提兩回答。前略答。后釋答釋答看舉。但諸恒沙。尚多無數。何況其沙。是釋答也。從此以下。釋迦實答。舉　須菩提。我今實言告汝者。合信也。若有善男子善女人。以七寶滿。貴財多也。爾所恒河沙數。三千世界。以用佈施。起行勝也。得福多不。問彼所解也。得福多釋迦。問須菩提多少。舉　須菩提言。甚多世尊。是領答也。從此以下。釋迦教量。看舉。佛告須菩提。若善男子善女人者。亦取發心向大乘也。於此經中。乃至受持四句偈等。為他人說。事業勝也。而此福德。勝前福德。勝前福德者。正校量也。勝有四種。一攝授勝福。持經勝佈施。二堪受敬養。三難作能作。四能生勝想。聽金剛經者。得此四個勝。勝前福德者。攝授福勝也　誦曰　表知持經四句偈。勝施恒沙七寶因。是故顯示諸眾生。普令勸知實相義　施非菩提因。法得菩提故。從此以下。說校量。舉　複次須菩提。隨說是經乃至四句偈等。當知此處。一切世間。天人阿修羅。皆應供養者。隨說是經者。不簡取眾生。諸勝劣也。即與隨說一切世間者。俱是眾生類也。間者輪迴六趣也。皆應供養者。堪受敬養也。為勿事天人供應。舉　如佛塔廟如佛塔廟者。類令解也西方本音。名窣堵波傳者訛略。而

【現代漢語翻譯】現代漢語譯本：舉：須菩提說：『非常多，世尊。』這是簡略的回答。爲了讓須菩提兩次回答，前面是簡略的回答，後面是解釋性的回答。看，舉例說，僅僅是恒河沙的數量，就已經非常多，數不勝數，更何況是那些沙子本身呢？這是解釋性的回答。從這裡以下，是釋迦牟尼佛真實的回答。舉：須菩提，我現在如實地告訴你，要相信啊。如果有善男子、善女人，用充滿（相當於）恒河沙數量的三千大千世界的七寶來佈施，這是發起殊勝的行動，得到的福德多不多呢？（這是）問他們所理解的。（須菩提）得福多，釋迦牟尼佛問須菩提多少。舉：須菩提說：『非常多，世尊。』這是領會後的回答。從這裡以下，是釋迦牟尼佛的教導和衡量。看，舉例說，佛告訴須菩提，如果善男子、善女人，也包括髮心向往大乘佛法的人，對於這部經，乃至受持其中的四句偈等，為他人解說，這是事業上的殊勝，而這種福德，勝過之前的福德。勝過之前的福德，這是真正的校量。殊勝有四種：一是攝受殊勝的福德，持經勝過佈施；二是堪受尊敬供養；三是難作能作；四是能生殊勝的想法。聽聞《金剛經》的人，能得到這四個殊勝。勝過之前的福德，是攝受福德的殊勝。誦曰：表明知道持經中的四句偈，勝過用恒河沙數的七寶佈施的原因。因此顯示給所有眾生，普遍地勸導他們瞭解實相的意義。佈施不是菩提的原因，通過佛法才能得到菩提。從這裡以下，是說校量。舉：再次，須菩提，無論在什麼地方宣說這部經，乃至其中的四句偈等，應當知道這個地方，一切世間的天人阿修羅（Asura，意為非天），都應當供養。無論在什麼地方宣說這部經，不區分眾生的殊勝或低劣。即與無論在什麼地方宣說，一切世間，都是眾生的類別。間者，輪迴於六道之中。都應當供養，是堪受尊敬供養。爲了不要侍奉天人，（所以說）舉例說，如同佛塔廟。如同佛塔廟，是類比，爲了讓他們理解。西方本來的發音，叫做窣堵波（Stupa，意為佛塔），傳過來的人發音訛誤省略了。

【English Translation】 English version: The Buddha: 'Subhuti, what do you think? If someone filled three thousand great thousand worlds with the seven treasures, as many as there are sands in the Ganges, and gave them all away as alms, would that person gain much merit?' Subhuti said, 'Very much, World Honored One.' This is a brief answer. To have Subhuti answer twice, the first is a brief answer, the second is an explanatory answer. Look, for example, the number of sands in the Ganges alone is already very numerous, countless, let alone the sands themselves. This is an explanatory answer. From here onwards, is Shakyamuni Buddha's true answer. The Buddha: 'Subhuti, I now truthfully tell you, you must believe it. If there are good men and good women who use the seven treasures filling three thousand great thousand worlds, as many as there are sands in the Ganges, to give as alms, this is initiating a supreme action, would they gain much merit?' (This is) asking what they understand. (Subhuti) gains much merit, Shakyamuni Buddha asks Subhuti how much. Subhuti said, 'Very much, World Honored One.' This is an answer of understanding. From here onwards, is Shakyamuni Buddha's teaching and measurement. Look, for example, the Buddha tells Subhuti, if good men and good women, also including those who aspire to the Mahayana Buddhism, regarding this Sutra, even upholding the four-line gatha (verse) etc., and explaining it to others, this is supreme in terms of career, and this merit surpasses the previous merit. Surpassing the previous merit, this is the true measurement. Supremacy has four types: first, the supremacy of receiving and upholding merit, upholding the Sutra surpasses giving alms; second, being worthy of respect and offerings; third, being able to do what is difficult to do; fourth, being able to generate supreme thoughts. Those who hear the Diamond Sutra can obtain these four supremacies. Surpassing the previous merit, is the supremacy of receiving and upholding merit. A verse says: It shows knowing that upholding the four-line gatha in the Sutra, surpasses the cause of giving alms with the seven treasures as numerous as the sands in the Ganges. Therefore, it is shown to all sentient beings, universally encouraging them to understand the meaning of true reality. Giving alms is not the cause of Bodhi (enlightenment), Bodhi can be obtained through the Dharma (teachings). From here onwards, it speaks of measurement. The Buddha: 'Furthermore, Subhuti, wherever this Sutra, or even a four-line gatha from it, is spoken, know that this place should be revered and worshipped by all the world, with its gods, humans, and asuras (Asura, meaning non-gods).' Wherever this Sutra is spoken, it does not distinguish the superiority or inferiority of sentient beings. That is, wherever it is spoken, all the world, are categories of sentient beings. The 'between' refers to reincarnation in the six realms. Should be revered and worshipped, is worthy of respect and offerings. In order not to serve gods and humans, (therefore) for example, like a Buddha pagoda or temple. Like a Buddha pagoda or temple, is an analogy, in order to let them understand. The original pronunciation in the West, is called Stupa (Stupa, meaning pagoda), the pronunciation of those who transmitted it was erroneous and abbreviated.

云塔也。譯就中言。名高勝處三界不能動得。廟者貌也。是此中言塔者。勝者所居。皆應供養。從此難作能作。舉。何況有人。盡能授持讀。誦。須菩提當知是人。成就最上第一希有之法者。又般若勝相前之五度。故名第一希有之法。總授持讀誦得何勿。舉　若是經典。所在之處。則為有佛。若尊重弟子。尊重弟子者。真菩薩也。三乘弟子。菩薩為尊。此名結文　外器者天親釋也。故名外器也。上來諸文不同。是第二贊深生信。並降伏七個相併了。從此第三當立名勸學。于中有二問答。先舉初文。舉　須菩提。白佛言世尊。當何名此經。我等云何奉持者。當何名此經者。問前所說經之總名。我等云何奉持者。問得名已受持軌範。范是則也　此是須菩提。索經名。須菩提言。我所得惠眼。未曾得聞如是深經。敬法希奇。伏望世尊。與我說名。喻隱士撫琴。整半道索名。為此希奇。所以半道。問名其琴所撫曲。名青磎。幽澗向山。石一非泉　須菩提請問敬。釋迦答。舉。佛告須菩提。是經名金剛般若。波羅蜜。答前問也。以是名字。汝當奉持。答后問也。此是略答答敬。所以者何者。徴問。廣釋。舉　須菩提。佛說般若波羅蜜(名句味也是智慧)則非般若波羅蜜者。遮取著也。依名言取非實故。所以不言。是名般若波羅蜜

【現代漢語翻譯】現代漢語譯本云塔也（Yunta ye）。翻譯成我們這裡的語言，意思是高勝之處，三界都無法動搖。廟，是外貌的意思。在我們這裡，塔是殊勝者所居住的地方，都應該供養。從這難以做到的事情能夠做到。舉例說明，更何況有人能夠完全接受、持誦、讀誦。須菩提（Subhuti），你應該知道這個人，成就了最上、第一、稀有的法。而且般若（Prajna）殊勝之相，在前面的五度（paramitas）之上，所以名為第一稀有之法。總的接受、持誦、讀誦得到什麼呢？舉例說明。如果是經典所在之處，就如同有佛。若尊重弟子，尊重弟子，是真正的菩薩。三乘弟子中，菩薩最為尊貴。這叫做總結文。外器，是天親（Vasubandhu）的解釋，所以叫做外器。以上這些經文不同，是第二次讚歎深信，並且降伏七個相已經完畢。從這裡開始第三部分，應當立名勸學。其中有二個問答。先舉出第一個經文。舉例說明。須菩提（Subhuti）問佛說：『世尊，應當如何稱呼這部經？我們應當如何奉持？』『應當如何稱呼這部經？』是問前面所說經的總名。『我們應當如何奉持？』是問得到經名后，接受和持守的規範，規範就是法則。這是須菩提（Subhuti）索要經名。須菩提（Subhuti）說，我所得的慧眼，從未曾聽聞過如此深奧的經。敬法，覺得非常稀奇。希望世尊，為我說出經名。比喻隱士撫琴，在半路詢問琴名。因為這非常稀奇，所以在半路問琴名，所彈奏的曲子，名叫青溪幽澗向山石一，並非泉水。須菩提（Subhuti）請問，釋迦（Sakyamuni）回答。舉例說明。佛告訴須菩提（Subhuti）：『這部經名叫金剛般若波羅蜜（Vajra Prajna Paramita）。』回答前面的問題。『用這個名字，你們應當奉持。』回答後面的問題。這是簡略的回答。『為什麼呢？』是提問，廣泛解釋。舉例說明。須菩提（Subhuti），佛說般若波羅蜜（Prajna Paramita）（名句，味道也是智慧），就不是般若波羅蜜（Prajna Paramita），是遮止執著。因為依靠名言取用，並非實相。所以不說，『是名般若波羅蜜（Prajna Paramita）。』

【English Translation】 English version Yunta ye (Yunta ye). Translated into our language, it means a high and victorious place that the Three Realms cannot shake. Miao means appearance. Here, a pagoda is where the victorious ones reside, and all should make offerings. From this, the difficult can be made possible. For example, how much more so if someone can fully receive, uphold, read, and recite. Subhuti (Subhuti), you should know that this person has achieved the most supreme, first, and rare Dharma. Moreover, the excellent aspect of Prajna (Prajna), above the preceding five paramitas, is therefore called the first rare Dharma. What is gained by totally receiving, upholding, reading, and reciting? For example, if a sutra is present in a place, it is as if the Buddha is there. If one respects disciples, respecting disciples means true Bodhisattvas. Among the disciples of the Three Vehicles, the Bodhisattva is the most honored. This is called the concluding passage. Outer vessel refers to Vasubandhu's (Vasubandhu) explanation, hence it is called the outer vessel. The preceding texts are different; this is the second praise of deep faith, and the subduing of the seven aspects is now complete. From here begins the third part, which should establish a name and encourage learning. Within this, there are two questions and answers. First, the initial text is presented. For example, Subhuti (Subhuti) asked the Buddha, 'World Honored One, what should this sutra be called? How should we uphold it?' 'What should this sutra be called?' asks for the general name of the sutra mentioned earlier. 'How should we uphold it?' asks for the norms of receiving and upholding after obtaining the sutra's name; norms are rules. This is Subhuti (Subhuti) requesting the sutra's name. Subhuti (Subhuti) said, 'With the eye of wisdom I have attained, I have never heard such a profound sutra. I revere the Dharma and find it very rare. I hope the World Honored One will tell me the name of the sutra.' It is like a recluse playing the zither, asking for the name of the zither halfway through. Because this is very rare, the name of the zither is asked halfway through, and the name of the tune being played is called Green Creek, a secluded stream facing a mountain stone, not a spring. Subhuti (Subhuti) respectfully asks, and Sakyamuni (Sakyamuni) answers. For example, the Buddha told Subhuti (Subhuti), 'This sutra is called the Vajra Prajna Paramita (Vajra Prajna Paramita).' This answers the previous question. 'With this name, you should uphold it.' This answers the latter question. This is a brief answer. 'Why?' is a question, explained extensively. For example, Subhuti (Subhuti), the Buddha said Prajna Paramita (Prajna Paramita) (a famous phrase, the taste is also wisdom), then it is not Prajna Paramita (Prajna Paramita), which is to prevent attachment. Because it relies on nominal usage and is not the true form. Therefore, it is not said, 'It is called Prajna Paramita (Prajna Paramita).'

。是到彼岸也。喻昏定晨省。即是孝養。于意云何下。四問。顯示是金剛義。即般若波羅蜜故。第一。于意云何。破說法相。第二于意云何。破世間微塵相。第三于意云何。破三十二見。如來相。若善男子善女人。破有身命懈怠相。無說法者。空斷相。從此以下。第一破說法相。舉。須菩提。于意云何。問何解也。如來有所說法不。是第一問問敬也。答舉。須菩提。白佛言世尊。如來無所說者。是第一答。正說法時。無能所故。夫說法者。無說無示。其聽法者。無聞無得。但以方便。曉悟眾生。實無有法。如來可說此。破說聽能行等相。故名金剛。從此以下。第二破世間微塵。舉。須菩提。于意云何。問所解也。三千大千世界。名一佛剎。所有微塵凡夫妄計。喻煩惱是為多不。是第二問問敬也。答舉須菩提言甚多世尊。是第二答。然是失旨故。須如來重自正說。從此以下。釋迦正釋。舉。須菩提。諸微塵。取彼所解。如來說非微塵。示現正義。是名微塵貪嗔等相乃是實塵。從此以下。破世界。舉。如來說世界非世界。凡夫妄計。是名世界。此破微塵及世界名相。世界總是喻也。從此以下。第三破三十二相舉。須菩提。于意云何。問所解也。不可以三十二相。得見如來不。是第三問。最可敬者。所謂如來。觀如來者多觀

妙相能破此相故。問可以見如來不　不也世尊。是真答也　何以故徴。不敢自決。引佛言成　舉。如來說三十二相。是隨俗相。即非三十二相。能破此相。故名金剛。從此以下。破我我等相舉。須菩提。若善男子善女人。以恒河沙等身命佈施者。破我我所。身命上舍知復何慳。知身非身。命是假命。放捨身命。施與眾生。破無說法。空斷相也。舉　若復有人。於此經中。乃至受持四句偈等。為他人說。其福甚多者。破無說法空斷相也。此是結文。前頭破空取有。后破有取空。上來諸文不同。立名勸學了。明朝領解修行。此下第四領解修行。于中有二。先舉初文舉　爾時須菩提聞說經者。簡昔曾聞。顯希有也。深解義趣(者。善相句義。得意趣也。對除無失。向大乘故)涕淚悲泣(者。喜極曰悲。自鼻曰涕。自目曰淚。含啼曰泣。舍利不聞說法經歡喜勇躍)而白佛言。希有世尊(者從)佛說。如是甚深經典(者。是希有也。從甚深智之所發故)我從昔來。所得惠眼。未曾得聞如是之經(者。未聞而聞。成希有也。聞思修惠。俱名惠眼)此是須菩提領解修行文。從此以下。須菩提勸修。舉　世尊若復有人者。不簡貴賤得聞是經者。勤當時也。信心清凈者。于正聞時。信無疑故。則生實相者。于思修時。如實解故。當知是人

。成就第一希有功德者。得法利也。三惠所成。皆名功德。依難聞法。得希有名。喻如意珠。所求皆得。眾生不免落地獄。此般若經。能究眾生地獄苦。此下教實相。舉　世尊是實相者(信心清凈之所生也)則非實相者。無相實相。非言說等。所有相故。是故如來。說名實相(者。有巧方便。顯示眾生)從此以下。須菩提著哭。舉　世尊我今得聞如是經典。信解受持。不足為難者。判令為易也。已得惠眼。親從佛聞。理在不疑。有何難處。此以下說愁意。看舉　若當來世(者。現前無佛也)后五百歲。其有眾生(者。謂有持戒及修福也)得聞是經(者。展轉傳聞也)信解受持(者。信文解義。得念總持也)是人則為第一希有(者。斷後為難也。于難信解處時難信解故。故名希有)何以故。此釋迦徴。以下有三徴釋。先舉初文。舉。從以下。須菩提分疏。此人無我相人相。眾生相壽者相。極顛倒時。能離四倒故。喻畫師修壁。不久即有形像。此名第一希有　所以者何。第二徴也。徴何所以。無我等相故。名第一希有。緣何勿事無顛倒。舉。我相即是非相。人相眾生相受相者。即是非相者。以彼到相非真實故。無無相倒　何以故者。第三徴也。徴敬也。舉。離一切諸相(者。想不現也)則名諸佛者。離諸到相。即實相故。

【現代漢語翻譯】現代漢語譯本：成就第一希有功德者，能獲得佛法的利益。通過三種智慧所成就的，都稱為功德。依靠難以聽聞的佛法，獲得希有之名，如同如意寶珠，所求皆得。眾生無法避免墮入地獄，而這部《般若經》，能夠探究眾生地獄之苦。以下闡述教義的實相。世尊是實相的體現（由清凈的信心所生），那麼非實相者，就是沒有相的實相，無法用言語表達。因為所有相都是虛幻的，所以如來說名為實相（是爲了巧妙方便地向眾生顯示）。從此以下，須菩提感動落淚。世尊，我現在能夠聽聞這樣的經典，並能信解受持，這並不算難事（判斷為容易）。因為我已經獲得了智慧之眼，親自從佛陀那裡聽聞，道理上沒有疑惑，有什麼難處呢？以下講述憂愁之意。看，如果當未來世（指現前沒有佛陀的時代），后五百歲，如果有眾生（指持有戒律並修習福報的人），能夠聽聞這部經（指輾轉相傳聽聞），信解受持（指相信文字，理解意義，獲得憶念總持），這個人就是第一希有（指斷絕後世的困難。在難以置信和理解的情況下，能夠相信和理解，所以稱為希有）。為什麼呢？這是釋迦牟尼佛的徵詢。以下有三重徵詢和解釋。先提出第一個問題。須菩提從以下開始分疏。這個人沒有我相、人相、眾生相、壽者相，在極度顛倒的時候，能夠遠離四種顛倒，就像畫師修補墻壁，不久就會出現形象。這稱為第一希有。為什麼呢？這是第二個徵詢。徵詢為什麼。因為沒有我等相，所以稱為第一希有。因為什麼事情沒有顛倒呢？我相即是非相，人相、眾生相、受者相，即是非相。因為那些相都不是真實的，所以沒有無相的顛倒。為什麼呢？這是第三個徵詢。表示尊敬。遠離一切諸相（指妄想不顯現），就稱為諸佛。遠離各種顛倒之相，就是實相。

【English Translation】 English version: Achieving the foremost rare merit means obtaining the benefit of the Dharma. All that is accomplished through the three kinds of wisdom is called merit. Relying on the Dharma that is difficult to hear, one obtains a rare name, like a wish-fulfilling jewel, obtaining whatever one seeks. Sentient beings cannot avoid falling into hell, but this Prajna Sutra can investigate the suffering of sentient beings in hell. The following explains the true nature of the teachings. The World Honored One is the embodiment of true nature (born of pure faith), then that which is not true nature is the true nature without form, which cannot be expressed in words. Because all forms are illusory, the Thus Come One speaks of it as true nature (in order to skillfully and conveniently reveal it to sentient beings). From this point on, Subhuti is moved to tears. 'World Honored One, that I can now hear such a scripture and be able to believe, understand, and uphold it is not difficult' (judging it to be easy). Because I have already obtained the eye of wisdom and heard it personally from the Buddha, there is no doubt in the principle, so what difficulty is there? The following speaks of the meaning of sorrow. Look, if in the future age (referring to the time when there is no Buddha present), in the last five hundred years, if there are sentient beings (referring to those who uphold the precepts and cultivate blessings) who can hear this scripture (referring to hearing it through transmission), believe, understand, and uphold it (referring to believing in the words, understanding the meaning, and obtaining the Dharani of retention), this person is the foremost rare (referring to cutting off future difficulties. In a situation where it is difficult to believe and understand, being able to believe and understand is called rare). Why is that? This is Shakyamuni Buddha's inquiry. The following has three inquiries and explanations. First, raise the first question. Subhuti begins to explain from the following. This person has no concept of self, person, sentient being, or life-span; at the time of extreme inversion, being able to be free from the four inversions is like a painter repairing a wall, and soon an image will appear. This is called the foremost rare. Why is that? This is the second inquiry. Inquiring why. Because there is no concept of self, etc., it is called the foremost rare. Because of what things are there no inversions? The concept of self is the concept of non-self; the concept of person, sentient being, and receiver is the concept of non-self. Because those concepts are not real, there is no inversion of non-form. Why is that? This is the third inquiry. Expressing respect. To be free from all forms (referring to the non-appearance of delusion) is called all Buddhas. To be free from all inverted forms is true nature.

是故說言離一切相。則名諸佛。總是須菩提勸修了。從此以述勸文。有三節。先舉初文。舉　若復有人。得聞是經。不驚不怖不畏。當知是人。甚為希有者。驚怖五。不驚怖有五。當知是人。甚為希有　何以故者。徴。緣何勿事不驚怖舉　須菩提。如來說第一波羅蜜。非第一波羅蜜。是名第一波羅蜜者。顯示此法門。為大波羅蜜因故。喻第一邪郎賣奴。更喻饆羅　更喻嫁女媒人。更喻靴楦　尋文得義。是第一故。上來諸文不同。離著教果了。從此以下。第三于修行時。離嗔慳過。舉。須菩提。忍辱波羅蜜(者。眾所謂也)如來說非忍辱波羅蜜(者。欲斷所疑也)此于修行時。離嗔慳過也。從此證成　何以故。徴其義也　何勿是真辱。舉　須菩提。如我昔為哥利王(者。事證也)割截身體。我于爾時(者。世流佈語)無我相人相(者。離報著言。照見五蘊皆空。一一無我)無眾生相。無壽者相(者。不見嗔怒害我者。相故。言無眾生無壽者相)此引事證成。哥利羅王者。是烏[例/木]利城人也。為者作也為者被也。以空無相故。無嗔害　何以故下。重徴番釋。看舉。我于往昔。節節支解時(者。刖足截手。各于節節。分四支故)若有我相人相。眾生相受者相。應生嗔恨。無我相無人相。多少時去來。從此以下結者。止

【現代漢語翻譯】現代漢語譯本『是故說言離一切相，則名諸佛』。這總是須菩提勸導修行的意思。從此以下是闡述勸修的文字，分為三節。先看第一節，提出『若復有人，得聞是經，不驚不怖不畏，當知是人，甚為希有』。這裡有對驚怖的五種情況的闡述，以及對不驚怖的五種情況的闡述，所以說『當知是人，甚為希有』。『何以故』，這是提問，緣何無事而不驚怖？提出『須菩提，如來說第一波羅蜜，非第一波羅蜜，是名第一波羅蜜』，顯示此法門是波羅蜜的因。這好比第一等的媒婆賣奴僕，又好比賣胡餅的人，又好比嫁女的媒人，又好比做鞋子的鞋楦，尋文可以得其義，這是第一等的原因。以上這些經文有所不同，是離著教果的意思。從此以下，第三點是修行時，要遠離嗔恨和慳吝的過失。提出『須菩提，忍辱波羅蜜（衆所周知），如來說非忍辱波羅蜜（想要斷除疑惑）』，這是在修行時，要遠離嗔恨和慳吝的過失。從此進行論證。『何以故』，這是提問其中的含義。『何勿是真辱』，這是提問為什麼不是真正的忍辱。提出『須菩提，如我昔為哥利王（Koli King，過去的一位國王），割截身體，我于爾時（世俗流傳的說法），無我相人相（離開對報應的執著，照見五蘊皆空，一一都沒有我），無眾生相，無壽者相（不見嗔怒傷害我的人，所以說沒有眾生相和壽者相）』。這是引用事例來論證。哥利羅王（Koli Raja）是烏[例/木]利城的人。『為』是『作』的意思，『為』也是『被』的意思。因為空無相，所以沒有嗔恨。『何以故』以下，是再次提問並反覆解釋。看『我于往昔，節節支解時（刖足截手，各于節節，分四肢），若有我相人相，眾生相受者相，應生嗔恨。無我相無人相，多少時去來』。從此以下是總結，停止。

【English Translation】 English version 『Therefore it is said, to be apart from all forms is called all Buddhas.』 This is always Subhuti's exhortation to cultivate. From here onwards, it describes the text of exhortation, divided into three sections. First, look at the first section, which puts forward 『If someone hears this sutra and is not alarmed, afraid, or fearful, know that this person is very rare.』 Here, there is an explanation of the five situations of alarm and fear, as well as an explanation of the five situations of not being alarmed, so it is said 『Know that this person is very rare.』『Why is that?』 This is a question, asking why there is nothing to be alarmed or afraid of? It puts forward 『Subhuti, as the Tathagata said, the first Paramita (Perfection), is not the first Paramita, it is named the first Paramita,』 showing that this Dharma gate is the cause of Paramita. This is like the first-class matchmaker selling servants, or like the person selling hubing (sesame seed cakes), or like the matchmaker marrying off a daughter, or like a shoemaker's last. By searching the text, one can obtain its meaning, which is the reason for being first-class. The above scriptures are different, meaning to be apart from attachment to the teaching and its results. From here onwards, the third point is that when cultivating, one must stay away from the faults of anger and stinginess. It puts forward 『Subhuti, the Paramita of forbearance (as everyone knows), as the Tathagata said, is not the Paramita of forbearance (wanting to eliminate doubts),』 this is to stay away from the faults of anger and stinginess when cultivating. From here, it is demonstrated. 『Why is that?』 This is asking about the meaning within it. 『Why is it not true insult?』 This is asking why it is not true forbearance. It puts forward 『Subhuti, as I was formerly the Koli King (Koli Raja, a king of the past), having my body cut apart, at that time (as the world says), I had no perception of self, no perception of person (leaving behind attachment to retribution, illuminating that the five skandhas are all empty, one by one without self), no perception of sentient beings, no perception of lifespan (not seeing those who are angry and harm me, so it is said there is no perception of sentient beings and lifespan).』 This is quoting an example to demonstrate. Koli Raja was a person from U[例/木]li City. 『Wei (為)』 means 『zuo (作, to do)』, 『wei (為)』 also means 『bei (被, to be acted upon)』. Because of emptiness and no form, there is no anger. 『Why is that?』 below, is asking again and repeatedly explaining. Look at 『When I was formerly dismembered joint by joint (feet cut off, hands cut off, each at the joints, dividing the four limbs), if there was a perception of self, a perception of person, a perception of sentient beings, a perception of receiver, anger and hatred should arise. Without perception of self, without perception of person, how much time has passed.』 From here onwards is the conclusion, stopping.

陳實狀。舉　須菩提又念過去。於五百世。作忍辱仙人。于爾所世。無我相無人相。無眾生相。無壽者相。為明為劫。久聞此經以曾多劫。堪忍眾苦。即得成佛。但須修已。無嗔恨心。故列此文。以為永施。釋迦成道。先度驕陳如。是釋迦大善知識。前文以釋。以上三果並了。第四于傳法時。離取相過舉　是故須菩提。菩薩應離一切相。發阿耨多羅三藐三菩提心者。于傳法時。離取相過也。前文以說離一切相。則名諸佛。此文又說。離一切相。發菩提心。即是菩薩轉相。勸發因果。相承即得解脫　滅度一切眾生。是佛大事作。勿生。離一切相。舉　不應住色生心不應住色生心。不應住聲香味觸法生心者。皆是生死故說。不應住色生心者。五蘊空寂。不應住聲香味觸法生心者。不染六塵境界。住六塵者。起或業故有。或業者當受苦故。作勿生住心。即得成佛。舉　應生無所住心者。一切諸法性無住。住乃是真住是真住者。即心自住。實無所住。即得涅槃。離一切相。即名真住。離有無。啟會中道。即得成佛。住少許得無。舉　若心有住。則為非住者。不知外性非性。不是自覺聖智住故不得。從此以下引證。看舉　是故佛說。菩薩心不應住色佈施。須菩提。菩薩為利益一切眾生。應如是佈施者。此引佛正言。以為法也。凡

【現代漢語翻譯】現代漢語譯本陳實狀。舉：須菩提又念及過去，在五百世中，他作為忍辱仙人。在那無數世中，他沒有我相（認為有一個獨立的『我』的觀念），沒有人相（將人與人區分開的觀念），沒有眾生相（將所有生物區分開的觀念），沒有壽者相（認為生命有長短的觀念）。爲了明瞭和經歷漫長的時間，他早已聽聞此經，經歷了多劫，堪能忍受各種痛苦，因此得以成佛。但必須修持自己，沒有嗔恨之心。因此列出此文，以為永久的施捨。釋迦牟尼（釋迦，Sakyamuni）成道時，首先度化了憍陳如（Ajnatakaundinya），他是釋迦牟尼的大善知識。前文已經解釋過，以上三種果位都已經明瞭。第四，在傳法時，要遠離執取表相的過失。舉：是故須菩提，菩薩應當遠離一切相，發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）的人，在傳法時，要遠離執取表相的過失。前文已經說過，遠離一切相，就名為諸佛。此文又說，遠離一切相，發起菩提心（Bodhi-citta，覺悟之心），這就是菩薩轉變表相，勸人發起因果，相互承接就能得到解脫。滅度一切眾生，是佛的大事。不要產生執著。遠離一切相。舉：不應住色生心（不應該執著于外在的形色而產生念頭），不應住聲香味觸法生心（不應該執著于聲音、氣味、味道、觸感和思想而產生念頭），這些都是生死輪迴的原因。不應住色生心，是因為五蘊（Skandha，構成個體存在的五種要素，即色、受、想、行、識）是空寂的。不應住聲香味觸法生心，是因為不被六塵（六種感官對象，即色、聲、香、味、觸、法）境界所污染。執著於六塵的人，會產生業力，因為有業力，所以會遭受痛苦。所以不要產生執著的心，就能成佛。舉：應生無所住心（應該生起不執著于任何事物的清凈心），一切諸法的本性都是無所住的。『住』才是真正的『住』，真正的『住』就是心自己安住，實際上沒有任何可以執著的地方，這樣就能得到涅槃（Nirvana，解脫）。遠離一切相，就名為真正的安住。遠離有和無的對立，契合中道，就能成佛。執著少許也會失去。舉：如果心有所執著，那就是非住（不是真正的安住），因為不知道外在的本性不是本性，不是自覺的聖智安住，所以不能得到。從此以下引用證據，看。舉：是故佛說，菩薩心不應住色佈施（不應該執著于外在的形色而進行佈施）。須菩提，菩薩爲了利益一切眾生，應該這樣佈施。這是引用佛的正言，作為法則。凡

【English Translation】 English version Chen Shi's statement. Example: Subhuti (須菩提) also recalled the past, in five hundred lifetimes, he acted as a Kshanti (忍辱) immortal (a being who practices forbearance). In those countless lifetimes, he had no 'I' (the concept of an independent 'self'), no 'person' (the concept of distinguishing between people), no 'sentient being' (the concept of distinguishing between all living beings), no 'life-span' (the concept of life having a beginning and end). For the sake of understanding and experiencing a long period of time, he had long heard this sutra, experienced many kalpas (劫, eons), and was able to endure all kinds of suffering, thus attaining Buddhahood. But one must cultivate oneself, without hatred in one's heart. Therefore, this text is listed as a permanent offering. When Sakyamuni (釋迦牟尼) attained enlightenment, he first converted Ajnatakaundinya (憍陳如), who was Sakyamuni's great benefactor. The previous text has already explained that the above three fruits have been clarified. Fourth, when transmitting the Dharma, one must avoid the fault of clinging to appearances. Example: Therefore, Subhuti, Bodhisattvas (菩薩) should stay away from all forms and appearances, and those who arouse the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed complete enlightenment), when transmitting the Dharma, should avoid the fault of clinging to appearances. The previous text has already said that being apart from all forms and appearances is called all Buddhas. This text also says that being apart from all forms and appearances and arousing the Bodhi-citta (菩提心, mind of enlightenment) is the Bodhisattva transforming appearances, encouraging people to arouse cause and effect, and inheriting each other to attain liberation. Liberating all sentient beings is the great task of the Buddha. Do not generate attachment. Stay away from all forms and appearances. Example: One should not dwell on form to generate a mind (不應住色生心, one should not be attached to external forms to generate thoughts), one should not dwell on sound, smell, taste, touch, and dharma to generate a mind (不應住聲香味觸法生心, one should not be attached to sound, smell, taste, touch, and thoughts to generate thoughts), these are all the causes of samsara (生死輪迴, cycle of birth and death). One should not dwell on form to generate a mind because the five Skandhas (五蘊, aggregates that constitute individual existence, namely form, sensation, perception, volition, and consciousness) are empty and still. One should not dwell on sound, smell, taste, touch, and dharma to generate a mind because one is not defiled by the realm of the six dusts (六塵, six sense objects, namely form, sound, smell, taste, touch, and dharma). Those who are attached to the six dusts will generate karma (業力), and because of karma, they will suffer. Therefore, do not generate an attached mind, and you will attain Buddhahood. Example: One should generate a mind that dwells nowhere (應生無所住心, one should generate a pure mind that is not attached to anything), the nature of all dharmas (諸法, phenomena) is non-dwelling. 'Dwelling' is true 'dwelling', true 'dwelling' is the mind dwelling by itself, in reality there is nothing to be attached to, and thus one can attain Nirvana (涅槃, liberation). Being apart from all forms and appearances is called true dwelling. Being apart from the opposition of existence and non-existence, and conforming to the Middle Way, one can attain Buddhahood. Clinging to a little will also lose. Example: If the mind is attached to something, then it is non-dwelling (非住, not true dwelling), because it does not know that the external nature is not nature, it is not the dwelling of self-aware holy wisdom, so it cannot be obtained. From here onwards, cite evidence, look. Example: Therefore, the Buddha said, the Bodhisattva's mind should not dwell on form when giving alms (菩薩心不應住色佈施, one should not be attached to external forms when giving alms). Subhuti, in order to benefit all sentient beings, Bodhisattvas should give alms in this way. This is quoting the Buddha's correct words as a rule. All

一切者。總名菩薩。作如是見。即解此經　上求菩提。下化薩埵。此西音譯就中言故。名道心眾生　誦曰。菩提子由如底。泥從他踏納心頭。唸唸低緣何勿事。舉　如來說。一切諸相。即是非相。又說。一切眾生。則非眾生者。所執我人。相無性故。但隨妄情。而施設故。不知實恒遍不離者。是正趣生。不知如來施設。依者是二無我。次下第五于佛所說。離不信過。舉　須菩提。如來是真語者。實語者。如語者。不誑語者。不異語者第五于佛所說。離不信過也　如來昔說小乘。且令脫苦。今說大乘。乃令得樂。從此以下。釋迦得佛。用何勿法得佛。舉　須菩提如來所得法。此法無實無虛者。善分別相自心現。知外性非性。於法實無所得。故名無實。次下第六於行施時。離道過舉　須菩提。若菩薩。心住於法。而行佈施。如人入闇。則無所見者。第六於行施時。離障道過。誦曰　身雖處世明足仍闇中行。直知檐外事豈憶𧜅來迎。參差神貌朽恍惚夢還驚。但令善根熾示死亦如生。從此出能斷道。看舉　若菩薩。心不住法而行佈施。如人有目。日光明照。見種種色者。出能斷道也。明闇不相舍離。前頭六段。總是祇樹給孤獨園。勸當座下徒眾。后勸末代。已上六文。教利六道。從此以下喻勸末代弘經。舉　須菩提。當來之世

。若有善男子善女人。能於此經。受持讀誦。則為如來。以佛智慧。悉知是。人悉見是人者。出弘經者。攝授正法。成熟眾生。乃可名為善男子善女人。佛慧悉知悉見者。佛無礙智慧攝授也。佛知見德。何功德。舉　皆德成就無量無邊功德者。以利誘也。長短言之則無量佛智。不能知分劑故。上來諸文不同。利過勸並了。次下第二得勸。舉　須菩提。若有善男子善女人。初日分。以恒河沙等身佈施。中日分。復以恒河沙等身佈施。後日分。亦以恒河沙等身佈施者。一九時。放捨身命佈施。夜三時不論。各以恒沙身命佈施者。其數多也。經多少時佈施。舉　如是無量百千萬億劫以身佈施者。時分長也。此樂福宜多。問何處得有爾所身命佈施。答假設為言。示應語也。喻孝順兒。孝養阿孃頂戴母繞須彌山千匝。由無足日。菩薩亦然　何勿定得舉。若復有人聞此經典信心不逆。其福勝彼。何況書寫受持讀誦。為人解說者。依本宣傳曰說。開闡意義曰解。功德多少。說相貌將來。舉　須菩提。以要言之。是經有不可思議。不可稱量無邊功德者。若廣別說。窮劫不盡故巧方便。略要言之。何誰合聞。此第二向勝乘。舉　如來為發大者說。為發最上乘者說者。向勝乘也。聲聞緣覺是小乘者。不聞此經。有漸悟者。迴心向大。是發大

【現代漢語翻譯】現代漢語譯本：如果善男子善女人，能夠對此經受持讀誦，那就是如來以佛的智慧，完全知曉這個人，完全看見這個人，是出來弘揚佛經的人，是攝受正法、成熟眾生的人，才可以稱作善男子善女人。佛慧完全知曉完全看見，是佛的無礙智慧所攝受。佛的知見功德是什麼？總而言之，都是功德成就，有無量無邊的功德，這是用利益來誘導。如果用長短來衡量，那麼無量的佛智也不能知曉它的份量。以上這些經文，不同之處在於，利益、讚歎和勸勉並用了。接下來是第二種勸勉，須菩提，如果有善男子善女人，在初日分（一天的開始時段），用像恒河沙一樣多的身體來佈施；中日分（一天的中間時段），又用像恒河沙一樣多的身體來佈施；後日分（一天的結束時段），也用像恒河沙一樣多的身體來佈施。一天九個時段，都捨棄身命來佈施，夜晚三個時段不論，每個時段都用恒河沙一樣多的身命來佈施，這個數量是很多的。經過多少時間來佈施呢？像這樣無量百千萬億劫都用身體來佈施，時間是很長的。這種樂於佈施的福報應該很多。問：哪裡能有這麼多的身命用來佈施呢？答：這是假設的說法，是用來指示應該如何做的。比如孝順的兒子，孝養母親，頂戴著母親繞須彌山（Sumeru，佛教宇宙觀中的聖山）一千圈，因為沒有腳的日子。菩薩也是這樣。為什麼不確定能得到呢？如果又有人聽聞這部經典，信心堅定不生疑惑，他的福報勝過前者。更何況是書寫、受持、讀誦，並且為他人解說呢？依照原本的經文宣講叫做『說』，開示闡明經文的意義叫做『解』。功德有多少？說的是相貌和將來。須菩提，總而言之，這部經有不可思議、不可稱量、無邊無際的功德。如果詳細分別地來說，窮盡劫數也說不完，所以用巧妙的方便法門，簡略地概括來說。什麼樣的人適合聽聞這部經呢？這是第二個趨向于殊勝的佛法。如來是為發大心的人說的，是為發最上乘（Mahayana，大乘佛教）心的人說的。趨向于殊勝的佛法。聲聞（Śrāvaka，聽聞佛法而悟道者）和緣覺（Pratyekabuddha，靠自己領悟佛法者）是小乘（Hinayana，小乘佛教）的人，不聽聞這部經。有逐漸覺悟的人，迴心向大乘，這就是發大心。

【English Translation】 English version: If good men and good women can receive, uphold, read, and recite this Sutra, then the Tathagata (如來，another name for the Buddha) will, with the Buddha's wisdom, fully know and fully see these people. They are those who come forth to propagate the Sutra, embrace the True Dharma, and mature sentient beings. Only then can they be called good men and good women. 'Buddha's wisdom fully knows and fully sees' means they are embraced by the Buddha's unobstructed wisdom. What is the merit of the Buddha's knowledge and vision? In short, all are accomplishments of merit, with immeasurable and boundless merits. This is to induce with benefits. If measured by length, then immeasurable Buddha wisdom cannot know its extent. The above passages differ in that benefits, praise, and exhortation are used together. Next is the second exhortation, 'Subhuti (須菩提，one of the principal disciples of the Buddha), if there are good men and good women who, in the early part of the day, give away as many bodies as there are sands in the Ganges River (恒河沙，the sands of the Ganges River, used to represent a very large number) in alms; in the middle part of the day, again give away as many bodies as there are sands in the Ganges River in alms; and in the later part of the day, also give away as many bodies as there are sands in the Ganges River in alms.' In nine periods of the day, they relinquish their lives to give alms. The three periods of the night are not considered. In each period, they give away as many lives as there are sands in the Ganges River. This number is very large. How long do they give alms? If they give alms with their bodies for immeasurable hundreds of thousands of millions of kalpas (劫，an extremely long period of time), the time is very long. This joy of giving should bring much merit. Question: Where can one find so many lives to give in alms? Answer: This is a hypothetical statement, meant to indicate what should be done. It is like a filial son who cares for his mother, carrying her on his head and circling Mount Sumeru (須彌山，the central mountain in Buddhist cosmology) a thousand times, because there are days without feet. Bodhisattvas (菩薩，beings who are on the path to Buddhahood) are also like this. Why is it not certain to be obtained? If someone hears this Sutra and has unwavering faith, their merit surpasses the former. How much more so for those who write, receive, uphold, read, recite, and explain it to others? To proclaim according to the original text is called 'speaking,' and to elucidate the meaning of the Sutra is called 'explaining.' How much merit is there? It speaks of appearance and the future. 'Subhuti, in short, this Sutra has inconceivable, incalculable, and boundless merits. If explained in detail, it would not be exhausted even after countless kalpas.' Therefore, with skillful means, it is briefly summarized. Who is suitable to hear this Sutra? This is the second direction towards the supreme vehicle. 'The Tathagata speaks for those who have aroused the great mind, for those who have aroused the mind for the most supreme vehicle (Mahayana, 大乘佛教).』 It is directed towards the supreme vehicle. Sravakas (聲聞，disciples who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (緣覺，those who attain enlightenment on their own) are those of the Hinayana (小乘佛教，the 'small vehicle'), and do not hear this Sutra. Those who gradually awaken and turn their minds towards the Mahayana are those who have aroused the great mind.

者。佛乃為說。漸悟者。一千二百阿羅漢是也。阿誰悉知悉見。舉　若復有人。能受持讀誦。廣為人說。如來悉知是人。悉見是人。皆成就不可量不可稱。無有邊。不可思議功德者。即以上利。勸行法行。悉知見等義。同前釋　緣何勿事合得聞。舉　如是人等。則為荷擔如來。阿耨多羅三藐三菩提者。當重住也。如理天下。是天子事。委任大臣。臣荷重住。阿耨菩提。是如來事。付囑菩薩即荷如來重擔菩薩即荷如來重擔　何以故釋。看舉　須菩提。若樂小法者。著我見人見。眾生見受者見。則於此經。不能聽受讀誦。為人解說者。謂二乘人。則此經不能聽受。及自讀誦　三昧樂。不樂言說故。小乘者。縱聞此經。亦不得成佛。得成佛敬一切皆應供養無舉　須菩提。在在處處。若有此經。一切世間。天人阿修羅。所應供養者。得尊貴也。隨何時分。說為在在。持此經者。故名在在。緣何勿事得供養。舉　當知此處。則為是塔。皆應恭敬。作禮圍繞。以諸花香。而散其處者。花則光色鮮榮。見者悅預。香則美氣氳馥聞者安樂。以財表敬莫此為先。上來諸文不同。得利勸了。次下釋滅罪勸。先勸即會。次勸末代于中有兩段經文。先舉初文。舉。複次須菩提。若善男子善女人。受持讀誦此經。若為人輕賤。是人先世罪業。應墮

【現代漢語翻譯】現代漢語譯本：佛陀於是為他們說法，這些漸悟的人，就是一千二百阿羅漢。（阿羅漢：斷盡煩惱，證得解脫的聖者）是誰完全知曉並看見呢？佛說：『如果有人能夠受持、讀誦，並廣泛地為人解說這部經，如來完全知曉這個人，完全看見這個人，他們都將成就不可衡量、不可稱說、沒有邊際、不可思議的功德。』這就是用殊勝的利益，勸勉人們奉行佛法。『完全知曉』、『看見』等的意義，與前面的解釋相同。因為什麼緣故，不要錯過聽聞的機會呢？佛說：『這樣的人，就是承擔如來的阿耨多羅三藐三菩提（阿耨多羅三藐三菩提：無上正等正覺）。』應當重視並安住於此。治理天下，是天子的職責，委任大臣，大臣承擔重任。阿耨菩提，是如來的事業，付囑給菩薩，就是承擔如來的重擔。菩薩就是承擔如來的重擔。為什麼這樣說呢？佛說：『須菩提，如果有人樂於小乘佛法，執著於我見、人見、眾生見、受者見，那麼對於這部經，就不能聽受、讀誦、為人解說。』意思是說，二乘人（二乘人：聲聞乘和緣覺乘的修行者），就不能聽受這部經，以及自己讀誦。因為他們貪戀三昧（三昧：禪定）之樂，不喜好言說。小乘人，即使聽聞這部經，也不能成佛。得到成佛的授記，一切都應當接受供養。佛說：『須菩提，無論在什麼地方，只要有這部經，一切世間的天人（天人：天界的眾生）、阿修羅（阿修羅：一種非天、非人的神道），都應當供養。』這是說這部經得到尊貴。無論何時何地，都可稱為『在在』，持誦這部經的人，因此被稱為『在在』。因為什麼緣故，不要錯過得到供養的機會呢？佛說：『應當知道這個地方，就是佛塔（佛塔：供奉佛舍利或經書的建築物），都應當恭敬、作禮、圍繞，用各種鮮花和香來散佈在這個地方。』鮮花光彩鮮艷，看見的人心生喜悅；香氣芬芳濃郁，聞到的人感到安樂。用財物來表達敬意，沒有比這更重要的了。以上這些經文，都是勸人得到利益。接下來是解釋消除罪業的勸勉。先勸人立即領會，然後勸勉末法時代的人。其中有兩段經文，先舉出第一段經文。佛說：『須菩提，如果善男子、善女人，受持讀誦這部經，如果被人輕賤，這是因為這個人前世的罪業，本應墮入惡道。

【English Translation】 English version: The Buddha then spoke Dharma for them. Those who gradually awakened were the one thousand two hundred Arhats (Arhats: Saints who have eradicated all afflictions and attained liberation). Who knows and sees all? The Buddha said, 'If there are those who can receive, uphold, recite, and widely explain this Sutra to others, the Tathagata (Tathagata: 'Thus Come One', an epithet of the Buddha) knows all about these people, sees all about these people, and they will all achieve immeasurable, inexpressible, boundless, and inconceivable merits.' This is using supreme benefits to encourage people to practice the Dharma. The meanings of 'knows all' and 'sees' are the same as explained earlier. For what reason should one not miss the opportunity to hear? The Buddha said, 'Such people are bearing the Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: unsurpassed, complete and perfect enlightenment) of the Tathagata.' One should value and dwell on this. Governing the world is the duty of the emperor; entrusting ministers, the ministers bear the heavy responsibility. Anuttara-bodhi is the work of the Tathagata; entrusting it to Bodhisattvas (Bodhisattvas: beings who seek enlightenment for all) is bearing the heavy burden of the Tathagata. Bodhisattvas are bearing the heavy burden of the Tathagata. Why is this so?' The Buddha said, 'Subhuti (Subhuti: one of the Buddha's principal disciples), if someone delights in the Small Vehicle (Small Vehicle: refers to the Theravada tradition), clinging to the views of self, person, sentient being, and life-span, then they cannot listen to, receive, recite, or explain this Sutra to others.' This means that those of the Two Vehicles (Two Vehicles: Sravakayana and Pratyekabuddhayana) cannot listen to this Sutra or recite it themselves because they are attached to the bliss of Samadhi (Samadhi: meditative absorption) and do not like to speak. Those of the Small Vehicle, even if they hear this Sutra, cannot attain Buddhahood. Receiving the prediction of attaining Buddhahood, everything should be offered. The Buddha said, 'Subhuti, wherever this Sutra is, all beings in the world, including Devas (Devas: heavenly beings), humans, and Asuras (Asuras: demigods), should make offerings.' This means that this Sutra is honored. At any time and in any place, it can be called 'wherever'; those who uphold this Sutra are therefore called 'wherever'. For what reason should one not miss the opportunity to receive offerings? The Buddha said, 'One should know that this place is a Stupa (Stupa: a monument housing relics or scriptures), and all should respectfully bow, circumambulate, and scatter various flowers and incense there.' The flowers are bright and colorful, bringing joy to those who see them; the fragrance is rich and pleasant, bringing peace to those who smell it. Expressing reverence with wealth, nothing is more important than this. The above Sutras are all encouraging people to gain benefits. Next is the explanation of encouraging the elimination of karmic obstacles. First, encourage people to understand immediately, then encourage people in the Dharma-ending age. Among them, there are two sections of Sutras; first, present the first section. The Buddha said, 'Furthermore, Subhuti, if good men and good women receive, uphold, and recite this Sutra, and if they are despised by others, it is because of the karmic obstacles from their past lives, which should have caused them to fall into evil realms.'

惡道。以今世人輕賤故。先世罪業。則為消滅。當得阿耨多羅三藐三菩提者。滅業過。何徒滅罪。亦能善。諸所作業。略有二種。一者定受。二者不定受。不定受中。有業時定。而時不定　業前方便。及業後起。此之一段勸即會。后勸末代。有四句經。先舉初文。舉　須菩提我念過去無量阿僧祇劫。于燃燈佛前。得值八百四千萬億那由他諸佛。悉皆供養承事。無空過者。精勤無間。不虛度也。此問文。念昔多福也。會自然燈照。故名。然燈佛。從此以下。以經校量。舉　若復有人。于末世。能受持讀誦此經。所得功德。於我所。供養諸佛功德。百分不及一。千萬億分。乃至算數譬喻。所不能及者。以經校量也。無勝多法。可為喻故。從此以下。將護彼意。舉　須菩提。若善男子善女人。於後末世。有受持讀誦此經。所得功德。我若具說者。或有人聞心。則狂亂。狐疑不信者。將護彼意也。佛若具說末世受持所得功德。唯佛與佛。乃能具知。亦能具說。狐疑則不能趣入。不信則起穢濁心。從此以下。勸彼令知。結。看舉　須菩提。當知是經義。不可思議。果報亦不可思議者。勸彼令知也。佛說此經。欲以一切諸佛功德。施與一切學法眾生。如是深經。時乃說之。甚為難得。名不可思議。一切諸佛　喻興易廣得錢財。后與

【現代漢語翻譯】現代漢語譯本惡道（不好的去處）。因為今世之人輕賤（輕視）的緣故，先世（前世）的罪業，因此得以消滅。當來應當證得阿耨多羅三藐三菩提（無上正等正覺）的人，消滅業障的功德，豈止是消滅罪業，也能行善。各種所作的業，大致有兩種：一是定受（必定要承受的），二是不定受（不一定承受的）。在不定受中，有的是業報的時間是確定的，有的是時間不確定的。業的前方便（造業前的準備）以及業後起（造業后的行為）。這一段是勸導當時在場的人，後面是勸導末世的人。有四句經文，先舉出第一段經文。舉例：『須菩提（佛陀的弟子），我憶念過去無量阿僧祇劫（極長的時間單位），在燃燈佛（過去佛的名字）前，遇到八百四千萬億那由他（極大的數字單位）諸佛，全部都供養承事，沒有空過的時候，精勤沒有間斷，沒有虛度。』這是問話的經文，憶念過去多有福德。因為自然有燈光照耀，所以叫做燃燈佛。從這裡以下，用經文來衡量比較。舉例：『如果有人，在末世，能夠受持讀誦這部經，所得到的功德，比起我所供養諸佛的功德，百分之一都比不上，千萬億分之一都比不上，乃至用算術譬喻都無法比及。』這是用經文來衡量比較。因為沒有比這更殊勝的法，可以作為比喻的緣故。從這裡以下，是爲了照顧對方的心意。舉例：『須菩提（佛陀的弟子），如果善男子善女人，在後來的末世，有人受持讀誦這部經，所得到的功德，我如果全部都說出來，或許有人聽了會心生狂亂，狐疑不信。』這是爲了照顧對方的心意。佛如果全部說出末世受持這部經所得到的功德，只有佛與佛，才能完全知道，也才能完全說出來。狐疑就不能趣入，不信就會生起污濁的心。從這裡以下，勸導他們要明白。結論，看舉例：『須菩提（佛陀的弟子），應當知道這部經的意義，不可思議，果報也不可思議。』這是勸導他們要明白。佛說這部經，想要把一切諸佛的功德，施與一切學習佛法的眾生。像這樣深奧的經，時機成熟才說出來，非常難得，名為不可思議。一切諸佛，譬如興建容易，廣泛得到錢財，之後給予他人。

【English Translation】 English version Evil paths (bad destinations). Because people in this present age are contemptuous (disrespectful), the sins of past lives are thereby extinguished. Those who are to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), the merit of eliminating karmic obstacles is not merely the elimination of sins, but also the ability to do good. The various karmas that are created are roughly of two types: one is fixed to be received (inevitably to be experienced), and the other is unfixed to be received (not necessarily to be experienced). Among the unfixed to be received, some have a fixed time for the karmic retribution, while others have an unfixed time. The preliminary actions before creating karma and the subsequent actions after creating karma. This section is to exhort those present at the time, and the following is to exhort people of the future generations. There are four lines of scripture, first citing the first section of scripture. For example: 'Subhuti (a disciple of the Buddha), I recall in the past immeasurable asamkhya kalpas (extremely long units of time), before Dipankara Buddha (name of a past Buddha), I encountered eight hundred four million nayuta (extremely large numerical units) Buddhas, all of whom I served and attended to, without wasting any time, diligently and without interruption, not spending time in vain.' This is a question in the scripture, recalling the many blessings of the past. Because there is natural light illuminating, it is called Dipankara Buddha. From here onwards, using the scripture to measure and compare. For example: 'If there is someone in the future age who can receive, uphold, read, and recite this scripture, the merit they obtain is not even one percent of the merit I obtained from offering to the Buddhas, not even one ten-millionth of a percent, and cannot be compared even with arithmetic analogies.' This is using the scripture to measure and compare. Because there is no more supreme Dharma that can be used as an analogy. From here onwards, it is to take care of the other person's feelings. For example: 'Subhuti (a disciple of the Buddha), if good men and good women in the later future age receive, uphold, read, and recite this scripture, if I were to fully describe the merit they obtain, perhaps some people would become confused and disbelieving.' This is to take care of the other person's feelings. If the Buddha were to fully describe the merit obtained from receiving and upholding this scripture in the future age, only Buddhas and Buddhas can fully know and fully describe it. Doubt will prevent entry, and disbelief will give rise to impure thoughts. From here onwards, exhorting them to understand. Conclusion, see the example: 'Subhuti (a disciple of the Buddha), you should know that the meaning of this scripture is inconceivable, and the karmic retribution is also inconceivable.' This is exhorting them to understand. The Buddha speaks this scripture, wanting to bestow the merit of all the Buddhas upon all sentient beings who study the Dharma. Such a profound scripture is spoken only when the time is right, and it is very rare, called inconceivable. All the Buddhas, for example, building is easy, widely obtaining wealth, and then giving it to others.

子孫。還得富貴菩薩教眾生。亦復如是。令佛種不斷故。上來諸文不同。念昔多福四句經並了　誦曰　佛常在世間。不染世間法。不分別世故敬禮無所觀　又曰。著你世間衣。吃你世間食。共你和光塵。你見自不識　已前上中兩卷了。從此以後入卷。

次下當釋趣究竟地。無住般若。如來功德。於此分中。初善現略問。次如來廣說。于中有二。先舉初文。舉　爾時須菩提。白佛言世尊。善男子善女人。發阿耨多羅三藐三菩提心。云何應住。云何降伏其心者。初略問也。善男子者。是發心人。發阿耨多羅三藐三菩提者。是發大心。此為依也。發心有四。一發信心。二發解心。三發行心。四發證心。前三發心。前文以說。從此入證。釋迦答。舉　佛告須菩提。善男子善女人。發阿耨多羅三藐三菩提者。當生如是心。我應滅度一切眾生者。眾生不能自滅度故。菩薩應作滅度眾生。是佛大事。是故菩薩。應住此心。如來廣說。作何等度。若為度脫。舉　滅度一切眾已。而無有一眾生實滅度者。答降伏心也。于中有三。一行菩薩行。降伏我相。心入無我故。二于如來地。降伏法相心入於法空故。三于生死涅槃地。降伏有住。心得無住故。證了我空。如來不滅故　何以故徴。于徴隱文。未得義故。據何事不得名眾生舉　若菩

【現代漢語翻譯】現代漢語譯本：子孫，還要讓富貴菩薩教導眾生，也應該像這樣，使佛的種子不斷絕。上面這些經文有所不同，唸誦《昔多福四句經》完畢。誦唸：佛常在世間，不染世間法，不分別世事，所以敬禮那無所觀照的佛。又說：穿著你的世間衣，吃著你的世間食，與你一同和光同塵，你卻見了也不認識自己。前面的上卷和中卷已經結束，從這裡開始進入下卷。

接下來將要解釋趣向究竟之地、無住般若（prajna，智慧）、如來的功德。在這部分中，先是善現（Subhuti，須菩提）略微提問，然後是如來廣泛解說。其中有兩點，先提出最初的經文：提出：當時，須菩提（Subhuti）對佛說：『世尊，善男子、善女人，發阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）的人，應該如何安住？應該如何降伏其心？』這是最初的簡略提問。善男子，指的是發心之人。發阿耨多羅三藐三菩提心，指的是發大心。這是所依之處。發心有四種：一、發信心；二、發解心；三、發行心；四、發證心。前三種發心，前面的經文已經說過，從這裡進入證悟。釋迦（Sakyamuni，釋迦牟尼）回答。提出：佛告訴須菩提（Subhuti）：『善男子、善女人，發阿耨多羅三藐三菩提心的人，應當生起這樣的心：我應當滅度一切眾生。』因為眾生不能自己滅度，所以菩薩應當做滅度眾生的事情，這是佛的大事，所以菩薩應當安住於此心。如來廣泛解說，做什麼樣的度化，爲了什麼而度脫？提出：滅度一切眾生之後，實際上沒有一個眾生被滅度。』這是回答降伏其心。其中有三點：一是行菩薩行，降伏我相，心進入無我；二是在如來地，降伏法相，心進入法空；三是在生死涅槃地，降伏有所住著，心得無所住。證悟了我空，如來不滅。』『為什麼呢？』這是提問。在提問中隱藏著經文，因為沒有得到真義。根據什麼事情而不得名為眾生？提出：如果菩

【English Translation】 English version: Descendants, also need to have wealthy Bodhisattvas teach sentient beings, and it should be like this, so that the Buddha's seed is not cut off. The above texts are different, reciting the 'Four-Line Sutra of Past Blessings' is completed. Recitation: The Buddha is always in the world, not tainted by worldly dharmas, not distinguishing worldly affairs, therefore I respectfully bow to the Buddha who contemplates nothing. It is also said: Wearing your worldly clothes, eating your worldly food, mingling with you in the dust, yet you see yourself and do not recognize yourself. The previous upper and middle volumes are finished, from here onwards entering the lower volume.

Next, it will explain the path to the ultimate ground, non-abiding prajna (wisdom), and the merits of the Tathagata (如來). In this section, first, Subhuti (須菩提) briefly asks, and then the Tathagata explains extensively. There are two points in it, first presenting the initial text: Presenting: At that time, Subhuti (須菩提) said to the Buddha: 'World Honored One, how should good men and good women, who have aroused the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心, unsurpassed perfect enlightenment), abide? How should they subdue their minds?' This is the initial brief question. 'Good men' refers to those who have aroused the mind. 'Arousing the mind of Anuttara-samyak-sambodhi' refers to arousing the great mind. This is the basis. There are four types of arousing the mind: first, arousing the mind of faith; second, arousing the mind of understanding; third, arousing the mind of practice; and fourth, arousing the mind of realization. The previous three types of arousing the mind have been discussed in the previous texts, and from here we enter into realization. Sakyamuni (釋迦牟尼) answers. Presenting: The Buddha told Subhuti (須菩提): 'Good men and good women, who have aroused the mind of Anuttara-samyak-sambodhi, should give rise to such a thought: I should liberate all sentient beings.' Because sentient beings cannot liberate themselves, Bodhisattvas should undertake the liberation of sentient beings, this is the great matter of the Buddha, therefore Bodhisattvas should abide in this mind. The Tathagata explains extensively, what kind of liberation to perform, and for what purpose to liberate? Presenting: 'After liberating all sentient beings, in reality, there is not a single sentient being who has been liberated.' This is the answer to subduing the mind. There are three points in it: first, practicing the Bodhisattva path, subduing the appearance of self, the mind enters into no-self; second, in the Tathagata ground, subduing the appearance of dharma, the mind enters into the emptiness of dharma; third, in the ground of samsara and nirvana, subduing attachment, the mind attains non-abiding. Realizing the emptiness of self, the Tathagata does not perish.' 'Why?' This is the question. The text is hidden in the question, because the true meaning has not been obtained. Based on what matter is one not called a sentient being? Presenting: If a Bo

薩。有我相人相。眾生相受者相。則非菩薩者。是可滅度非實眾生也　所以者何者。以未證真。不了俗故。從此示現證義。舉　須菩提。實無有法。發阿耨多羅三藐三菩提者。無一眾實滅度故。十八界聚。名一眾生。十八界中。無一定主。不可謂有一眾生故。十八界法。無一獨用。不可說有實法發心。說有眾生。及發心者。皆是方便。隨俗說也。上來諸文不同。降伏我相。心入於我空智了。從此以下。降伏法相。于中三段經文。先舉初文。舉　須菩提。于意云何。如來於然燈佛所。有法得阿耨多羅三藐三菩提不。為表聖賢知證同故。有法得不言言。無實法也。有法得無法得。不也世尊。善現此答為成佛義。故言不也。從此須菩提釋答。看舉　如我解佛所說義。佛于然燈佛所。無有法得阿耨多羅三藐三菩提。阿耨多羅三藐三菩提者。一切法性無住。住尚不自得。何能得余。況然燈佛時。釋迦未有。既無所得。能得亦無為釋迦時。然燈已滅。能得已無所得。寧有不道法都無。但無能所得。從此釋迦聊述。舉　佛言如是。如是。須菩提。實無有法。如來得阿耨多羅三藐三菩提者。實無有法。如來得菩提者述彼所說。言當義故。從此以下辨。看舉　須菩提。若有如來。得阿耨多羅三藐三菩提者。然燈佛。則不與我受記。汝于來

世。當得作佛。號釋迦牟尼者。辨也　先番后順。此即番也。若有法得菩提者。即應與法記。不合與我記。我謂世俗假者。如終一性故。得與記法。謂執持唸唸不住。無受記者。故名與記。釋迦是性。釋之為能。上代先祖能為王故。又明現在能化眾生。善療眾病。得已利故。牟尼者寂滿義。身口意滿大寂靜故　釋迦牟尼佛。是西音譯。就中言能人寂滿覺。釋迦者能人也。種種舍施。故名能人。現在者所以不能人舍施。故名不能人。從此順釋。看舉　以實無有法。得阿耨多羅三藐三菩提。然燈佛。與我受記。作是言。汝于來世。當得作佛。號釋迦牟尼者。順辨也。十八界中。無得記者。是故然燈。不受法記。佛語無有不如我故。是故然燈。與我受記者。知有假者。無斷滅故。諸有所說皆如實故。汝于來世者。以非常故。雖唸唸滅。無失懷故。當作佛者。于受記時。未得作故。所化根機。當成覺道。后當滿故。號釋迦牟尼者。佛眼明見。無錯謬故。會須自然燈。即得成佛。看他然燈。無有是處。會須自照。何以故者。徴也。若全無佛。落斷滅見。未曾審如來。是義故如來者。如諸法義。即如來故。是何勿義。舉　如來者。即諸法如義者。釋也。十號號人而不號法。法無名號。不可與記。即諸法如義者。是如諸法義。西方語

【現代漢語翻譯】現代漢語譯本：世尊（世）。您應當成就佛果，名號為釋迦牟尼（Śākyamuni）（能仁寂默）。辨析完畢。先說『番』后說『順』，這就是『番』。如果存在某種法可以獲得菩提（bodhi）（覺悟），就應該給法授記，不應該給我授記。我說世俗是虛假的，就像始終如一的本性，因此可以被授記。所謂執持唸唸不住，沒有接受授記者的說法，因此稱為授記。釋迦（Śākya）是本性，『釋』是能，上代先祖能夠成為國王。又說明現在能夠教化眾生，善於治療各種疾病，已經獲得了利益。牟尼（Muni）是寂靜圓滿的意思，身口意圓滿達到大寂靜的境界。釋迦牟尼佛（Śākyamuni Buddha）是西方語音的翻譯，其中意思是能人寂滿覺。釋迦（Śākya）是能人的意思，種種捨棄施捨，所以稱為能人。現在的人之所以不能捨棄施捨，所以稱為不能人。從此順著『釋』來理解，看下面的舉例。實際上沒有一種法可以獲得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）（無上正等正覺），燃燈佛（Dīpaṃkara Buddha）給我授記，這樣說：『你于未來世，應當成就佛果，名號為釋迦牟尼（Śākyamuni）』。這是順著來辨析。十八界中，沒有接受授記者，因此燃燈佛（Dīpaṃkara Buddha）不接受法的授記。佛說的話沒有不符合我的，因此燃燈佛（Dīpaṃkara Buddha）給我授記，是知道有虛假的東西，沒有斷滅的緣故。所有說的話都如實，『你于未來世』，因為不是永恒的緣故，雖然唸唸生滅，沒有失去記憶的緣故。『應當成佛』，在授記的時候，還沒有成就的緣故。所教化的根機，應當成就覺悟之道，以後應當圓滿的緣故。『名號為釋迦牟尼（Śākyamuni）』，佛眼明見，沒有錯謬的緣故。必須自然而然地像燃燈佛（Dīpaṃkara Buddha）那樣，才能成就佛果。看其他的燃燈佛（Dīpaṃkara Buddha），沒有這樣的道理。必須自己照亮自己。為什麼呢？這是提問。如果完全沒有佛，就落入斷滅見。沒有曾經審視如來（Tathāgata），是這個道理。所以如來（Tathāgata）是諸法實相的意義，就是如來（Tathāgata）。這是什麼意義呢？舉例說明。如來（Tathāgata）就是諸法如義。解釋完畢。十號是稱呼人而不是稱呼法的，法沒有名稱，不可以被授記。就是諸法如義，就是像諸法實相的意義，這是西方語言。

【English Translation】 English version: World Honored One (Śākyamuni). You shall attain Buddhahood, with the name Śākyamuni (Śākyamuni) (the capable and silent one). The analysis is complete. First 'reverse', then 'follow', this is 'reverse'. If there is a Dharma (law) that can attain Bodhi (bodhi) (enlightenment), then the Dharma should be given a prediction, not me. I say that the mundane is false, just like the unchanging nature, therefore it can be predicted. The so-called holding onto thoughts without ceasing, without a receiver of prediction, is therefore called prediction. Śākya (Śākya) is the nature, 'Śākya' is the ability, the ancestors of the past were able to become kings. It also explains that now it is able to transform sentient beings, is good at treating all kinds of diseases, and has already obtained benefits. Muni (Muni) means silence and fulfillment, the body, speech, and mind are fulfilled and reach a state of great silence. Śākyamuni Buddha (Śākyamuni Buddha) is a translation of the Western sound, which means the capable person is silent, full, and awakened. Śākya (Śākya) means the capable person, giving up and giving alms in various ways, so it is called the capable person. The reason why people now cannot give up and give alms is why they are called incapable people. From this, follow 'Śākya' to understand, look at the example below. In reality, there is no Dharma (law) that can attain anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi) (unexcelled complete enlightenment), Dīpaṃkara Buddha (Dīpaṃkara Buddha) gave me a prediction, saying: 'In the future, you shall attain Buddhahood, with the name Śākyamuni (Śākyamuni)'. This is following to analyze. Among the eighteen realms, there is no receiver of prediction, therefore Dīpaṃkara Buddha (Dīpaṃkara Buddha) does not accept the prediction of the Dharma (law). The Buddha's words are not inconsistent with me, therefore Dīpaṃkara Buddha (Dīpaṃkara Buddha) gave me a prediction, knowing that there is something false, because there is no annihilation. All the words spoken are true, 'You in the future', because it is not eternal, although thoughts arise and cease, there is no loss of memory. 'Shall become a Buddha', at the time of prediction, it has not yet been achieved. The roots of those who are to be taught should achieve the path of enlightenment, and should be fulfilled later. 'The name is Śākyamuni (Śākyamuni)', the Buddha's eye sees clearly, without error. It is necessary to naturally be like Dīpaṃkara Buddha (Dīpaṃkara Buddha) to achieve Buddhahood. Looking at other Dīpaṃkara Buddhas (Dīpaṃkara Buddhas), there is no such reason. You must illuminate yourself. Why? This is a question. If there is no Buddha at all, one falls into the view of annihilation. Never having examined the Tathāgata (Tathāgata), this is the reason. Therefore, the Tathāgata (Tathāgata) is the meaning of the reality of all Dharmas (laws), that is the Tathāgata (Tathāgata). What is the meaning of this? Give an example. The Tathāgata (Tathāgata) is the meaning of the reality of all Dharmas (laws). The explanation is complete. The ten titles are used to address people, not to address the Dharma (law), the Dharma (law) has no name, and cannot be predicted. That is, the meaning of the reality of all Dharmas (laws) is like the meaning of the reality of all Dharmas (laws), this is the Western language.

法。與此不同。遂令譯者到智。其義法有何義。令如來如應知諸法。有不動義。喻草束取。亦不生嗔。不取亦不生喜。若如是見解。即得成佛。得作心。覓佛得無。舉　若有人。言如來得阿耨多羅三藐三菩提者。斥妄也。言有所得。非如來故。從此以下。顯真。看舉　須菩提。實無有法。佛得阿耨多羅三藐三菩提者。顯真也。知無所得。即如法故。如來有法得無法得。舉　須菩提。如來所得。阿耨多羅三藐三菩提。於是中無實無虛者。令住也。于所得中。離二障故。法則無實。不可得故。智乃無虛。稱法知故。此結人如法。一切法是佛法不是舉　是故如來。說一切法皆是佛法者。攝法屬人也。一切眾生。三乘聖者。但有法忍。未有法智。所以不成佛。實知諸法。非彼有故。唯諸如來。住成自性。同有法智。已超法忍。有如實智法。是佛有知一切法無實即得成佛。恐眾生一切法理。覓佛去遮卻。舉　須菩提。所言一切法者。即非一切法。是故名一切法者遮也。言所言者。非佛法也。不依言而取法。故知。一切法離言性故。是故名一切法。所言一切法。是言一切故。離言非一切。是施設處施設處者。一法即是一切法故。此第一菩提果了　誦曰　或復曾修戒定惠。不知諸法本元由。妄執我見。以為真。所作違于無我理。以違

利故名顛倒。還被業知之所牽。常生三界牢獄中。縱得生天。不脫苦。從此第二法身果。文有三句。先舉初文。舉　須菩提。譬如人身長大者。如來密言也。從此善現說。看舉　須菩提言。世尊。如來說人身長大。則為非大身。是名大身者。入真也。不被三界纏縛。解脫。是如來身。智惠是如來身。具一切智。是如來身。從此以下。菩薩證得大身無。舉　須菩提。菩薩亦如是者。如來類明也。菩薩亦爾。證得大身。菩薩若為化眾生。舉　若作是言。我當滅度無量眾生。則不名菩薩者。菩薩有此相者。非凈果也。菩薩雖度眾生不立眾生相。菩薩說法。不立說法相。喻女官著衣女官立少許相得無。何以故者。如來自徴也。從此以下釋。看舉　須菩提。實無有法。名為菩薩者。義釋也。無一定法。名菩薩故。但豈方便教化眾生。故名菩薩。據何勿道理。不立眾生相。舉　是故佛說。一切法無我。無人無眾生。無受者。法自無我。何得名人。上來諸文不同。法身果了。次釋凈土果。文有四句。謂立徴釋結。先舉初文。舉　須菩提若菩薩。作是言。我當莊嚴佛土。是不名菩薩者。立也。或者疑雲。菩薩有此二相。非真菩薩。若菩薩。莊嚴佛土。在何以故者。是徴句也。徴竟也釋。看舉　如來說莊嚴佛土者。即非莊嚴。是名莊嚴者

【現代漢語翻譯】現代漢語譯本因貪圖利益而產生的顛倒妄想。仍然會被業力和認知所牽引，常常在三界（欲界、色界、無色界）的牢獄中輪迴。即使能夠升到天界，也無法脫離痛苦。接下來是關於第二法身果位的闡述，經文分為三句。首先是提出初文，提出：『須菩提（佛陀的弟子，解空第一）。譬如人身長大者。』這是如來的秘密之語。從這裡開始是善現（須菩提的別名）的說法。看提出的『須菩提言：世尊（對佛陀的尊稱）。如來說人身長大，則為非大身，是名大身者。』這是進入真如的境界，不被三界的纏縛，獲得解脫。如來之身即是智慧之身，具備一切智慧，即是如來之身。從這裡以下，菩薩證悟了大身。提出：『須菩提，菩薩亦如是者。』這是如來的類比說明，菩薩也是如此，證悟了大身。菩薩如果爲了化度眾生，提出：『若作是言，我當滅度無量眾生，則不名菩薩者。』菩薩如果執著于這種相，就不是清凈的果位。菩薩雖然度化眾生，但不執著于眾生之相。菩薩說法，但不執著于說法之相。比如女官穿著官服，如果還執著于自己是女官的身份，能行嗎？『何以故者？』這是如來自我徵詢。從這裡以下是解釋。看提出的『須菩提，實無有法，名為菩薩者。』這是義理上的解釋。沒有一定的法可以稱為菩薩，只是爲了方便教化眾生，所以才稱為菩薩。根據什麼道理不執著于眾生之相呢？提出：『是故佛說，一切法無我，無人無眾生，無受者。』法本身就沒有我，又怎麼能說有人呢？以上這些經文闡述了法身果位。接下來解釋凈土果位，經文分為四句，包括立、征、釋、結。首先是提出初文，提出：『須菩提，若菩薩作是言，我當莊嚴佛土，是不名菩薩者。』這是立論。或者有人會疑惑：菩薩有這兩種相，就不是真正的菩薩。如果菩薩莊嚴佛土，是為什麼呢？這是征問句。征問之後是解釋。看提出的『如來說莊嚴佛土者，即非莊嚴，是名莊嚴者。』

【English Translation】 English version Delusion arises from the pursuit of profit. One is still bound by karma and knowledge, constantly reborn in the prisons of the Three Realms (Desire Realm, Form Realm, Formless Realm). Even if one is born in the heavens, one cannot escape suffering. Next is the explanation of the second Dharmakaya fruit. The text is divided into three sentences. First, the initial statement is presented: 'Subhuti (the Buddha's disciple, foremost in understanding emptiness). For example, a person with a large body.' This is the Buddha's secret saying. From here begins the discourse of Subhuti (another name for Subhuti). See the statement: 'Subhuti said: World Honored One (a respectful term for the Buddha). The Tathagata (another name for the Buddha) says that a person with a large body is not a great body; it is called a great body.' This is entering the realm of Suchness, not bound by the Three Realms, and attaining liberation. The body of the Tathagata is the body of wisdom, possessing all wisdom, which is the body of the Tathagata. From here onwards, the Bodhisattva realizes the great body. The statement: 'Subhuti, Bodhisattvas are also like this.' This is the Tathagata's analogy, Bodhisattvas are also like this, realizing the great body. If a Bodhisattva is to transform sentient beings, the statement: 'If one says, "I will liberate countless sentient beings," then one is not called a Bodhisattva.' If a Bodhisattva clings to this appearance, it is not a pure fruit. Although Bodhisattvas liberate sentient beings, they do not cling to the appearance of sentient beings. Bodhisattvas teach the Dharma, but they do not cling to the appearance of teaching the Dharma. For example, if a female official wears official attire, but still clings to her identity as a female official, is that acceptable? 'Why is this so?' This is the Tathagata's self-inquiry. From here onwards is the explanation. See the statement: 'Subhuti, in reality, there is no Dharma called a Bodhisattva.' This is an explanation of the principle. There is no fixed Dharma that can be called a Bodhisattva, but it is only for the convenience of teaching sentient beings that one is called a Bodhisattva. According to what principle does one not cling to the appearance of sentient beings? The statement: 'Therefore, the Buddha said, all Dharmas are without self, without person, without sentient being, without receiver.' The Dharma itself has no self, so how can one speak of a person? The above texts explain the Dharmakaya fruit. Next, the Pure Land fruit is explained. The text is divided into four sentences, including establishment, inquiry, explanation, and conclusion. First, the initial statement is presented: 'Subhuti, if a Bodhisattva says, "I will adorn the Buddha Land," one is not called a Bodhisattva.' This is the establishment of the argument. Or someone may doubt: If a Bodhisattva has these two appearances, then one is not a true Bodhisattva. If a Bodhisattva adorns the Buddha Land, why is this so? This is the question sentence. After the question is the explanation. See the statement: 'The Tathagata says that adorning the Buddha Land is not adornment; it is called adornment.'

。即是釋句。遮增益也。是名莊嚴。遮損滅也。心凈則佛凈土凈。妙境者凈土是也。但修菩提。即得於此生長。從此以下結。看舉　須菩提。若菩薩。通達無我法者。如來說名真是菩薩者。結也。離妄想相。得真知故。瑜伽論說。菩薩有五功德。又五希奇。疏文廣釋。上來諸文。不同。凈土果了。以下當釋功德清凈。于中有四。先舉初文。舉　須菩提。于意云何。如來有肉眼不。于功德清凈中有四。一眼智清凈。二身相清凈。三境界清凈。四心行清凈。此四清凈。攝一切凈。是第一問也。問敬也。舉。如是世尊。如來有肉眼者。是菩提隨俗答也。如來有肉眼。無障隔處。見者。是肉眼見。此言見者。非正見也是第六意識生分別故第六識者。心是也。法花經云。應以種種身得度者。即現種種身。而為說法。此下第二問如來有天眼無。舉　須菩提。于意云何。如來有天眼天眼不。有二。具在疏中。問敬也。舉。如是世尊。如來有天眼。是第二答也。第四禪者。五凈居天是也。天眼者。亦以肉團為體。發光見色。法花經云。若能受持讀誦。見障外色。此名現世見。從此第三問。有惠眼無。舉　須菩提。于意云何。如來有惠眼不。是第三問敬也。舉　如是世尊。如來有惠眼。是第三答也維摩經云。佛以一音演說法。眾生隨類各

【現代漢語翻譯】現代漢語譯本：『即是釋句。遮增益也。是名莊嚴。遮損滅也。心凈則佛凈土凈。妙境者凈土是也。但修菩提。即得於此生長。從此以下結。看舉　須菩提（Subhuti）。若菩薩。通達無我法者。如來說名真是菩薩者。結也。離妄想相。得真知故。《瑜伽師地論》說。菩薩有五功德。又五希奇。疏文廣釋。上來諸文。不同。凈土果了。以下當釋功德清凈。于中有四。先舉初文。舉　須菩提（Subhuti）。于意云何。如來有肉眼不。于功德清凈中有四。一眼智清凈。二身相清凈。三境界清凈。四心行清凈。此四清凈。攝一切凈。是第一問也。問敬也。舉。如是世尊。如來有肉眼者。是菩提隨俗答也。如來有肉眼。無障隔處。見者。是肉眼見。此言見者。非正見也是第六意識生分別故第六識者。心是也。《法華經》云。應以種種身得度者。即現種種身。而為說法。此下第二問如來有天眼無。舉　須菩提（Subhuti）。于意云何。如來有天眼天眼不。有二。具在疏中。問敬也。舉。如是世尊。如來有天眼。是第二答也。第四禪者。五凈居天是也。天眼者。亦以肉團為體。發光見色。《法華經》云。若能受持讀誦。見障外色。此名現世見。從此第三問。有惠眼無。舉　須菩提（Subhuti）。于意云何。如來有惠眼不。是第三問敬也。舉　如是世尊。如來有惠眼。是第三答也。《維摩經》云。佛以一音演說法。眾生隨類各』

【English Translation】 English version: 'This is explaining the meaning, preventing addition. This is called adornment, preventing subtraction and annihilation. If the mind is pure, then the Buddha's pure land is pure. The wonderful realm is the pure land. Just cultivate Bodhi, and you will attain growth here. The following is a conclusion. Consider the example: Subhuti (a disciple of the Buddha). If a Bodhisattva understands the Dharma of no-self, the Tathagata calls them a true Bodhisattva. This is the conclusion. By being free from delusional thoughts, true knowledge is attained. The Yogacara-bhumi-sastra says that a Bodhisattva has five merits and five rare qualities. The commentary explains this extensively. The preceding texts are different. The result of the pure land is complete. The following will explain the purity of merit, which has four aspects. First, the initial text is presented. Consider the example: Subhuti (a disciple of the Buddha). What do you think? Does the Tathagata have a physical eye? There are four aspects to the purity of merit: first, the purity of the eye of wisdom; second, the purity of the physical form; third, the purity of the realm; and fourth, the purity of mental conduct. These four purities encompass all purity. This is the first question. The question is respectful. The example is: 'Yes, World Honored One, the Tathagata has a physical eye.' This is Bodhi answering according to convention. The Tathagata has a physical eye that sees without obstruction. This is seeing with the physical eye. This seeing is not correct seeing because it arises from the discrimination of the sixth consciousness. The sixth consciousness is the mind. The Lotus Sutra says, 'Those who should be saved by various bodies will be shown various bodies to preach the Dharma.' The following is the second question: Does the Tathagata have a heavenly eye? Consider the example: Subhuti (a disciple of the Buddha). What do you think? Does the Tathagata have a heavenly eye? There are two types, detailed in the commentary. The question is respectful. The example is: 'Yes, World Honored One, the Tathagata has a heavenly eye.' This is the second answer. The fourth Dhyana heaven is the Pure Abode Heaven. The heavenly eye also uses the physical body as its basis, emitting light to see forms. The Lotus Sutra says, 'If one can receive, uphold, read, and recite, one will see colors beyond obstructions.' This is called seeing in the present life. The following is the third question: Does one have the eye of wisdom? Consider the example: Subhuti (a disciple of the Buddha). What do you think? Does the Tathagata have the eye of wisdom? This is the third respectful question. The example is: 'Yes, World Honored One, the Tathagata has the eye of wisdom.' This is the third answer. The Vimalakirti Sutra says, 'The Buddha proclaims the Dharma with one sound, and sentient beings each'

得解。觀察抉擇。稱之為惠。喻大圓鏡智。種種皆見。從此以下。第四問有法眼無。舉　須菩提。于意云何。如來有法眼不。是第四問敬。問敬也。舉　如是世尊。如來有法眼。是第四答。眼者是勇泉義。證濟一切。故名勇泉。泉水不分別。一切眾生自分別泉水。喻海水盤理。著盤理。海水碗理。著碗理。海水。水皆一等。器有差別不同。水皆一等。從此以下。第五問有佛眼無。舉　須菩提。于意云何。如來有佛眼不。是第五問。問敬也。舉　如是世尊。如來有佛眼。是第五答也。以前諸文。皆有遮立。何為此文。何不遮邪。此文是第一義諦。所以不遮。從此以下。釋智清凈有三。先舉初文。舉　須菩提。于意云何。恒河中所有沙。佛說是沙不　從此以下。須菩提答。舉　如是世尊。如來說是沙□□□□此第三問恒河中有多少沙。舉　須菩提。于意云何。如恒河中所有沙。如是等恒河。是諸恒河所有沙數。佛世界如是。寧為多不□□□□□□□從此第四答。看舉。甚多世尊□□□□□此須菩提問。釋迦答。看舉。佛告須菩提。爾所土中。所有眾生。若干種心者。種難計故名若干　從此以下。顯能知舉。如來悉知者。此顯能知也　此下兩徴兩釋。作何勿心想　何以故。是初徴也　從此以下。釋迦分疏。知眾生心無。舉。

【現代漢語翻譯】現代漢語譯本獲得解脫。觀察並作出決斷選擇，這稱之為『惠』（智慧）。這可以比作『大圓鏡智』（Buddha's perfect wisdom），種種事物都能在其中顯現。從這裡開始以下的內容，是第四個問題，關於『如來是否有法眼』。佛陀舉例說：『須菩提（Subhuti），你認為如何？如來有法眼嗎？』這是第四個問題的恭敬提問。『問敬』也。須菩提回答說：『是的，世尊（Bhagavan），如來有法眼。』這是第四個回答。『眼』在這裡是『勇泉』的意思，能夠救濟一切眾生，所以稱為『勇泉』。泉水本身沒有分別心，一切眾生自己分別泉水。這可以比作海水在盤子里，就執著于盤子；海水在碗里，就執著于碗；海水本身，水都是一樣的，只是容器有差別不同。水都是一樣的。從這裡開始以下的內容，是第五個問題，關於『如來是否有佛眼』。佛陀舉例說：『須菩提，你認為如何？如來有佛眼嗎？』這是第五個問題，也是恭敬提問。須菩提回答說：『是的，世尊，如來有佛眼。』這是第五個回答。之前的所有經文，都有遮止和建立（破斥錯誤的觀點，樹立正確的觀點），為什麼這段經文沒有遮止邪見呢？因為這段經文是關於第一義諦（Paramārtha-satya），所以不進行遮止。從這裡開始以下的內容，解釋智慧清凈有三個方面。首先是第一個方面。佛陀舉例說：『須菩提，你認為如何？恒河（Ganges River）中的所有沙子，佛說是沙子嗎？』從這裡開始以下的內容，是須菩提的回答。須菩提回答說：『是的，世尊，如來說是沙子。』這裡是第三個問題，關於恒河中有多少沙子。佛陀舉例說：『須菩提，你認為如何？如果像恒河中所有的沙子一樣，有那麼多的恒河，這些恒河中所有的沙子的數量，佛世界就像這樣，會是多嗎？』從這裡開始是第四個回答。看舉例。『非常多，世尊。』這是須菩提的提問，釋迦（Sakyamuni）的回答。看舉例。佛告訴須菩提：『在這些國土中，所有眾生，有多少種心念，因為種類難以計數，所以稱為若干。』從這裡開始以下的內容，顯示能夠知曉一切。『如來悉知』，這顯示了能夠知曉一切。下面是兩次提問和兩次解釋。『作何勿心想』（為什麼不要有心念的想法）。『何以故』（為什麼），這是第一次提問。從這裡開始以下的內容，是釋迦的分疏，知眾生心無。舉例。

【English Translation】 English version Attaining liberation. Observing and making decisive choices is called 『Wisdom』 (Prajna). This can be likened to the 『Great Perfect Mirror Wisdom』 (Ādarśa-jñāna), in which all things are reflected. From here onwards, is the fourth question, regarding 『whether the Tathagata (Tathāgata) has the Dharma Eye (Dharma-cakṣus)』. The Buddha (Buddha) gives an example: 『Subhuti (Subhūti), what do you think? Does the Tathagata have the Dharma Eye?』 This is the respectful question of the fourth question. Also called 『respectful question』. Subhuti answers: 『Yes, Bhagavan (Bhagavan), the Tathagata has the Dharma Eye.』 This is the fourth answer. 『Eye』 here means 『Brave Spring』, which can save all beings, so it is called 『Brave Spring』. The spring water itself has no discrimination, all beings themselves discriminate the spring water. This can be likened to seawater in a plate, clinging to the plate; seawater in a bowl, clinging to the bowl; the seawater itself, the water is the same, only the containers are different. The water is the same. From here onwards, is the fifth question, regarding 『whether the Tathagata has the Buddha Eye (Buddha-cakṣus)』. The Buddha gives an example: 『Subhuti, what do you think? Does the Tathagata have the Buddha Eye?』 This is the fifth question, also a respectful question. Subhuti answers: 『Yes, Bhagavan, the Tathagata has the Buddha Eye.』 This is the fifth answer. All the previous texts have both cessation and establishment (refuting wrong views and establishing correct views), why does this text not cease wrong views? Because this text is about the Ultimate Truth (Paramārtha-satya), so there is no cessation. From here onwards, there are three aspects to explain the purity of wisdom. First is the first aspect. The Buddha gives an example: 『Subhuti, what do you think? All the sand in the Ganges River (Ganges River), does the Buddha say it is sand?』 From here onwards, is Subhuti's answer. Subhuti answers: 『Yes, Bhagavan, the Tathagata says it is sand.』 Here is the third question, about how much sand is in the Ganges River. The Buddha gives an example: 『Subhuti, what do you think? If there are as many Ganges Rivers as there are grains of sand in the Ganges River, the number of grains of sand in all those Ganges Rivers, would the Buddha-world be like that, would it be many?』 From here onwards is the fourth answer. See the example. 『Very many, Bhagavan.』 This is Subhuti's question, Sakyamuni's (Sakyamuni) answer. See the example. The Buddha tells Subhuti: 『In these lands, all beings, how many kinds of thoughts, because the kinds are difficult to count, so it is called several.』 From here onwards, it shows that one can know everything. 『The Tathagata knows everything』, this shows that one can know everything. Below are two questions and two explanations. 『Do not have the thought of mind』 (Why not have the thought of mind). 『Why』 (Why), this is the first question. From here onwards, is Sakyamuni's explanation, knowing that the minds of beings are empty. Example.

如來說諸心。皆為非心。是名為心者。貪嗔邪見心取。作罪者發者。不簡不信者。簡卻為勿妄相顛倒　所以者何　是第二徴也。第二釋。看舉。須菩提。過去心不可得。現在心不可得。未來心不可得者。三心之中。是何心造罪。過去心已過。未來心未到。現在心不住。何須一一妄豈執著　第三贊染生信相中有三。先舉初文。舉　須菩提。于意云何。若有人。滿三千大千世界。七寶以用佈施。是以是因緣。得福多不。從此須菩提述答。看舉。如是世尊。此人以是因緣。得福甚多者。第二述答也。何勿是多。舉。須菩提。若福德有實。如來不說得福德多。以福德無故。如來說得福德多者。此釋成也。三事不空者。見乞人。見財勿見。自身施。此不空三事。體空者。不見乞人。不見財。勿不見自身施者。此三事體空　從此眼智。有兩問答。先舉初文舉　須菩提。于意云何。佛可以具足色身見不　問敬也。答。看舉　不也尊。如來不應以具足色身見　色身不是如來。何以故者。欲明義也。從此明。看。舉　如來具足色身。即非具足色身。是名具足色身者。由身不具。令身闕故　第二如來可以諸相無。舉　須菩提。于意云何。如來可以具足諸相見不。是第二問也　如來不可諸相見。不也世尊。以理正答　如來不應以具足諸相見　

【現代漢語翻譯】現代漢語譯本如來說所有這些『心』（xin，指念頭、意識），都可說為『非心』，這才是真正的『心』。那些貪婪、嗔恨、邪見的心，是導致造作罪惡的根源。對於作惡的人和引發罪惡的人，不加選擇和不信任。選擇去除這些妄想顛倒的念頭。這是為什麼呢？這是第二個徵兆。這是第二個解釋。看，舉例說明。須菩提（Subhuti，佛陀的弟子），『過去心』不可得，『現在心』不可得，『未來心』不可得。這『過去』、『現在』、『未來』三心中，是哪個心在造罪呢？『過去心』已經過去，『未來心』尚未到來，『現在心』無法停留。何必一一妄加執著呢？第三部分是讚歎因信而生的功德，其中有三點。首先是提出第一個問題。提出：須菩提，你認為怎麼樣？如果有人用充滿三千大千世界的七寶（sapta-ratna，七種珍寶）來佈施，因為這個因緣，他得到的福報多嗎？接下來是須菩提的回答。看，舉例說明。『是的，世尊（Lokajyestha，對佛陀的尊稱）。這個人因為這個因緣，得到的福報非常多。』這是第二個回答。為什麼不是很多呢？提出：須菩提，如果福德（punya，功德）是真實的，如來（Tathagata，佛陀的稱號）就不會說得到很多福德。因為福德的本質是空性的，所以如來說得到很多福德。這是對此的解釋。三事不空指的是：看見乞討者，看見財物，看見自身在佈施。這三件事都不是空性的。體空指的是：看不見乞討者，看不見財物，也看不見自身在佈施。這三件事的本體是空性的。接下來是關於眼智（jnana-caksus，智慧之眼）的兩個問答。首先提出第一個問題：須菩提，你認為怎麼樣？可以用具備完整的色身（rupa-kaya，物質之身）來觀察佛陀嗎？這是一個尊敬的提問。回答。看，舉例說明：『不，世尊。不應該用具備完整的色身來觀察如來。』色身不是如來，這是為什麼呢？這是爲了闡明其中的含義。接下來是闡明。看，舉例說明：『如來具備完整的色身，就不是具備完整的色身，這才是所謂的具備完整的色身。』因為身體不完備，才讓身體有所欠缺。第二個問題是，如來可以用諸相（laksana，表相）來觀察嗎？提出：須菩提，你認為怎麼樣？可以用具備完整的諸相來觀察如來嗎？這是第二個問題。如來不可以用諸相來觀察。『不，世尊。』這是用道理來正面回答。『不應該用具備完整的諸相來觀察如來。』

【English Translation】 English version The Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) says that all these 『hearts』 (xin, referring to thoughts, consciousness) can be said to be 『non-hearts』; this is what is truly called 『heart』. Those hearts of greed, hatred, and wrong views are the root cause of creating sins. For those who commit evil and those who initiate evil, there is no selection and no trust. Choose to remove these delusional and inverted thoughts. Why is this? This is the second sign. This is the second explanation. Look, give an example. Subhuti (Subhuti, a disciple of the Buddha), the 『past heart』 cannot be obtained, the 『present heart』 cannot be obtained, and the 『future heart』 cannot be obtained. Among these three hearts of 『past』, 『present』, and 『future』, which heart is creating sin? The 『past heart』 has already passed, the 『future heart』 has not yet arrived, and the 『present heart』 cannot stay. Why bother with each and every delusion and attachment? The third part is praising the merits arising from faith, which has three points. First, raise the first question. Raise: Subhuti, what do you think? If someone uses the seven treasures (sapta-ratna, seven kinds of treasures) filling the three thousand great thousand worlds to give alms, because of this cause and condition, will he obtain much merit? Next is Subhuti's answer. Look, give an example. 『Yes, World Honored One (Lokajyestha, an honorific title for the Buddha). This person, because of this cause and condition, obtains very much merit.』 This is the second answer. Why isn't it a lot? Raise: Subhuti, if merit (punya, merit) were real, the Tathagata would not say that he obtains much merit. Because the essence of merit is emptiness, the Tathagata says that he obtains much merit. This is the explanation of this. The three things that are not empty refer to: seeing the beggar, seeing the wealth, and seeing oneself giving alms. These three things are not empty. The emptiness of the substance refers to: not seeing the beggar, not seeing the wealth, and also not seeing oneself giving alms. The substance of these three things is empty. Next are two questions and answers about the eye of wisdom (jnana-caksus, eye of wisdom). First, raise the first question: Subhuti, what do you think? Can the Buddha be observed with a complete body of form (rupa-kaya, material body)? This is a respectful question. Answer. Look, give an example: 『No, World Honored One. The Tathagata should not be observed with a complete body of form.』 The body of form is not the Tathagata, why is this? This is to clarify the meaning. Next is clarification. Look, give an example: 『The Tathagata possesses a complete body of form, but is not possessing a complete body of form; this is what is called possessing a complete body of form.』 Because the body is incomplete, it causes the body to be lacking. The second question is, can the Tathagata be observed with characteristics (laksana, appearances)? Raise: Subhuti, what do you think? Can the Tathagata be observed with complete characteristics? This is the second question. The Tathagata cannot be observed with characteristics. 『No, World Honored One.』 This is answering directly with reason. 『The Tathagata should not be observed with complete characteristics.』

何以故徴。徴敬也。舉　如來說。諸相具足。即非具足。是名諸相具足者。文勢同前。義準可知無勞廣釋。上來諸文不同。身相清凈了。次下釋境。清凈相中。有兩三個徴詰。先舉初文。舉　須菩提。汝勿謂如來作念。我當有所說法者。遮彼所有。佛無此念。不應謂故　我當有所說法。莫作是念者。莫作謂如來作是念也　何以故。徴其遮意。從此以下。徴遮意。看舉　若人言如來有所說法。即為謗佛。不能解我所說故。釋遮意也。謗佛即有罪。不解即無利。已遮妄計。須教實解。解即有益。無謗罪故　從此以下。示現正義。看舉　須菩提。說法者無法可說。是名說法者。法不受教。眾生受教。佛為眾生。隨根異說。根有種種。說亦如之。上來諸文不同。境界清凈了　次釋心行清凈。文有四。先舉初文。舉。須菩提。白佛言世尊。佛得阿耨多羅三藐三菩提。為無所得邪者。如來顯說中。有四字句。一印成二出體。三立法。四遮。從此無印。看舉如是如是者即也。印敬也。從此成。看舉　須菩提。我相阿耨多羅三藐三菩提。乃至無有少法可得。是名阿耨多羅三藐三菩提者。成也。不可以身得。不可以心得。從此出體看舉　複次須菩提。是法平等。無有高下。是名阿耨多羅三藐三菩提者。出體也。

是法平等有三。一

【現代漢語翻譯】現代漢語譯本：『何以故徴（為什麼這樣問）』，『徴（zhēng）』是敬的意思。舉例：『如來說。諸相具足（rú lái shuō. zhū xiàng jù zú，如來宣說，各種表象都完備），即非具足（jí fēi jù zú，就不是完備），是名諸相具足者（shì míng zhū xiàng jù zú zhě，這才能稱作各種表象都完備）』。文勢與前面相同，意義可以類推得知，無需過多解釋。以上這些經文有所不同，是關於身相清凈的闡述。接下來解釋境界清凈。在清凈相中，有兩三個疑問。先舉出第一個經文。舉例：『須菩提（xū pú tí），汝勿謂如來作念（rǔ wù wèi rú lái zuò niàn，你不要認為如來會有這樣的想法），我當有所說法者（wǒ dāng yǒu suǒ shuō fǎ zhě，我應當有所說法）』，這是爲了阻止他們這樣認為，佛沒有這樣的想法，不應該說『我應當有所說法』。『莫作是念者（mò zuò shì niàn zhě）』，不要認為如來會有這樣的想法。『何以故（hé yǐ gù）』，這是爲了詢問阻止這種想法的原因。從這裡以下，是詢問阻止這種想法的原因。看例子：『若人言如來有所說法（ruò rén yán rú lái yǒu suǒ shuō fǎ，如果有人說如來有所說法），即為謗佛（jí wèi bàng fó，那就是誹謗佛），不能解我所說故（bù néng jiě wǒ suǒ shuō gù，因為不能理解我所說的）』，這是解釋阻止這種想法的原因。誹謗佛就有罪過，不理解就沒有利益。已經阻止了錯誤的猜測，需要教導正確的理解，理解了就有益處，沒有誹謗的罪過。從這裡以下，展示正確的意義。看例子：『須菩提（xū pú tí），說法者無法可說（shuō fǎ zhě wú fǎ kě shuō，說法的人沒有固定的法可以說），是名說法者（shì míng shuō fǎ zhě，這才能稱作說法的人）』。法不接受教導，眾生接受教導。佛爲了眾生，隨著根器的不同而說法，根器有各種各樣，說法也像這樣。以上這些經文有所不同，是關於境界清凈的闡述。接下來解釋心行清凈，經文有四段，先舉出第一段經文。舉例：『須菩提（xū pú tí），白佛言世尊（bái fó yán shì zūn，對佛說世尊），佛得阿耨多羅三藐三菩提（fó dé ā nòu duō luó sān miǎo sān pú tí，佛證得了阿耨多羅三藐三菩提），為無所得邪（wèi wú suǒ dé xié，是不是沒有什麼可以得到的）』。如來顯說中，有四字句，一印成，二出體，三立法，四遮。從這裡開始沒有印。看例子：『如是如是者（rú shì rú shì zhě）』，就是這樣，印是敬的意思。從這裡開始成就。看例子：『須菩提（xū pú tí），我相阿耨多羅三藐三菩提（wǒ xiàng ā nòu duō luó sān miǎo sān pú tí，我證得了阿耨多羅三藐三菩提），乃至無有少法可得（nǎi zhì wú yǒu shǎo fǎ kě dé，乃至沒有一點點法可以得到），是名阿耨多羅三藐三菩提者（shì míng ā nòu duō luó sān miǎo sān pú tí zhě，這才能稱作阿耨多羅三藐三菩提）』，這是成就。不可以身體得到，不可以心得到。從這裡開始顯現本體，看例子：『複次須菩提（fù cì xū pú tí），是法平等（shì fǎ píng děng，這個法是平等的），無有高下（wú yǒu gāo xià，沒有高低之分），是名阿耨多羅三藐三菩提者（shì míng ā nòu duō luó sān miǎo sān pú tí zhě，這才能稱作阿耨多羅三藐三菩提）』，這是顯現本體。是法平等有三（shì fǎ píng děng yǒu sān，這個法平等有三種）：一

【English Translation】 English version: 『What is the reason for asking?』『Zheng』 means respect. For example: 『The Tathagata (rú lái) said, 『All forms are complete (zhū xiàng jù zú),』 which means they are not complete (jí fēi jù zú); this is called 『All forms are complete (shì míng zhū xiàng jù zú zhě).』』 The structure of the text is the same as before, and the meaning can be inferred, so there is no need for further explanation. The above scriptures are different and are about the purity of the physical form. Next, the purity of the realm is explained. In the purity of form, there are two or three questions. First, the first scripture is cited. For example: 『Subhuti (xū pú tí), do not think that the Tathagata (rú lái) has the thought, 『I should preach something (wǒ dāng yǒu suǒ shuō fǎ zhě).』』 This is to prevent them from thinking this way. The Buddha does not have such a thought and should not say, 『I should preach something.』『Do not have this thought (mò zuò shì niàn zhě),』 do not think that the Tathagata (rú lái) has this thought. 『What is the reason (hé yǐ gù)?』 This is to ask the reason for preventing this thought. From here onwards, it is asking the reason for preventing this thought. Look at the example: 『If someone says that the Tathagata (rú lái) preaches something (ruò rén yán rú lái yǒu suǒ shuō fǎ), that is slandering the Buddha (jí wèi bàng fó) because they cannot understand what I am saying (bù néng jiě wǒ suǒ shuō gù).』 This is to explain the reason for preventing this thought. Slandering the Buddha (fó) is a sin, and not understanding is no benefit. Wrong guesses have been prevented, and correct understanding needs to be taught. Understanding is beneficial and has no sin of slander. From here onwards, the correct meaning is shown. Look at the example: 『Subhuti (xū pú tí), the preacher has no fixed Dharma (fǎ) to preach (shuō fǎ zhě wú fǎ kě shuō); this is called 『the preacher (shì míng shuō fǎ zhě).』』 The Dharma (fǎ) does not accept teaching, but sentient beings do. The Buddha (fó), for the sake of sentient beings, preaches according to different capacities. Capacities are various, and preaching is also like this. The above scriptures are different and are about the purity of the realm. Next, the purity of the mind is explained. There are four paragraphs in the scripture. First, the first scripture is cited. For example: 『Subhuti (xū pú tí) said to the Buddha (fó), 『World Honored One (shì zūn), has the Buddha (fó) attained Anuttara-Samyak-Sambodhi (ā nòu duō luó sān miǎo sān pú tí) without gaining anything (wèi wú suǒ dé xié)?』』 In the explicit teachings of the Tathagata (rú lái), there are four-character phrases: first, sealing and accomplishing; second, revealing the essence; third, establishing the law; and fourth, preventing. From here onwards, there is no sealing. Look at the example: 『Thus, thus (rú shì rú shì zhě),』 that is so. Sealing means respect. From here onwards, accomplishment. Look at the example: 『Subhuti (xū pú tí), I have attained Anuttara-Samyak-Sambodhi (wǒ xiàng ā nòu duō luó sān miǎo sān pú tí), and there is not even a little Dharma (fǎ) to be obtained (nǎi zhì wú yǒu shǎo fǎ kě dé); this is called 『Anuttara-Samyak-Sambodhi (shì míng ā nòu duō luó sān miǎo sān pú tí zhě).』』 This is accomplishment. It cannot be obtained by the body, and it cannot be obtained by the mind. From here onwards, the essence is revealed. Look at the example: 『Furthermore, Subhuti (fù cì xū pú tí), this Dharma (fǎ) is equal (shì fǎ píng děng), without high or low (wú yǒu gāo xià); this is called 『Anuttara-Samyak-Sambodhi (shì míng ā nòu duō luó sān miǎo sān pú tí zhě).』』 This is revealing the essence. This Dharma (fǎ) is equal in three ways (shì fǎ píng děng yǒu sān): one

者事平等。二者相平等。三者性平等。從此第三法。舉　以無我無人。無眾生無受者。立也。法有我眾生。是修皆到。縱有善法。則分別俱行。所以不得。無人無受者。所修皆正。不與分別俱。所以別得。從此以下。何勿名善法。舉修一切善者。如來說非善法者。遮也　作勿生名善。舉則得阿耨多羅三藐三菩提者。修一切善。則得阿耨多羅三藐三菩提。大寬遮卻。舉。須菩提。所言善者。如來說則非善法。是名善法者。遮也。意令離文字故　喻女兒作莊。空說不得莊會須開鏡。合然始得莊　次施大利。以法教量。舉　須菩提。若三千大千世界中。所有諸須彌山王。如是等七寶聚。有人持用佈施。以俗譬喻方便顯多。須彌山王。最大故名山王。其山縱橫八萬四千由旬。因地論說。一四天下。有一須彌山須彌山外有七重金山金山之中。有七由海水。水皆八得。八得者。一輕。二冷。三軟。四美。五清凈。六不臭。七飲時條適。八飲以無患。是中輕冷軟三種。是觸塵。美一種。是味塵。清凈一種。是色塵。不臭一種。是香塵。條適無患。是具世力。是八和合。假名為水。故知。諸大亦是假名　從此以下。教量。看舉　若人以此般若波羅蜜經。乃至四句偈等。受持讀誦。為他人說。相前福德。百分不及一。百千萬億分。乃至算

【現代漢語翻譯】現代漢語譯本一者諸事平等。二者諸相平等。三者自性平等。從此第三種法，是爲了闡明無我、無人、無眾生、無受者的道理而設立的。如果認為法中有我、有眾生，那麼即使修行也無法達到目標。縱然有善法，也因為伴隨著分別心而無法真正獲得。如果認為無人、無受者，那麼所修行的都是正法，不與分別心相伴隨，因此能夠證得真諦。從這以下，為什麼不說（修一切善）是善法呢？（因為）如來說非善法，這是爲了遮止（執著于善法）。如果執著于『作』而生起『善』的念頭，那麼就無法獲得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。如果修行一切善，就能獲得阿耨多羅三藐三菩提，這是大範圍的遮止。（佛）說：『須菩提（Subhuti），我所說的善，實際上並非真正的善法，只是名為善法而已』，這也是一種遮止，意在使人遠離文字的束縛。這就像女兒化妝，只是空說卻無法完成妝容，必須照鏡子，結合實際才能完成化妝。接下來是施予大利益，用佛法來衡量。（佛）說：『須菩提（Subhuti），如果有人用裝滿三千大千世界中所有須彌山王（Sumeru，妙高山，佛教宇宙觀中的中心山）那樣多的七寶來佈施』，這是用世俗的比喻來方便地顯示其數量之多。須彌山王（Sumeru）是最大的山，所以稱為山王。這座山縱橫八萬四千由旬（yojana，古印度長度單位）。根據《因地論》所說，一個四天下（一個以須彌山為中心的宇宙結構）中，有一座須彌山（Sumeru），須彌山外有七重金山，金山之中有七由旬海水，水都具備八種功德。八種功德是：一輕，二冷，三軟，四美，五清凈，六不臭，七飲時調適，八飲后無患。其中輕、冷、軟三種是觸塵，美是一種味塵，清凈是一種色塵，不臭是一種香塵，調適和無患是具備世間力量。這八種和合，假名為水。因此可知，諸大（地、水、火、風）也都是假名。從這以下，是教導如何衡量。（佛）說：『如果有人以這部《般若波羅蜜經》（Prajna-paramita-sutra，以智慧到達彼岸的經典），乃至其中的四句偈等，受持讀誦，併爲他人解說，相比於之前的福德，百分之一都比不上，百千萬億分之一都比不上，乃至用算...

【English Translation】 English version Firstly, all matters are equal. Secondly, all forms are equal. Thirdly, all natures are equal. This third Dharma (law), is established to clarify the principles of no-self, no-person, no sentient being, and no receiver. If one believes that the Dharma contains self and sentient beings, then even with practice, one cannot achieve the goal. Even if there are good deeds, they are accompanied by discrimination, and thus one cannot truly attain enlightenment. If one believes in no-person and no-receiver, then all practices are correct, not accompanied by discrimination, and thus one can attain true understanding. From this point onward, why not call (cultivating all good deeds) good Dharma? (Because) the Tathagata (如來，another name for Buddha) says it is not good Dharma, in order to prevent (attachment to good Dharma). If one clings to 'doing' and generates the thought of 'good', then one cannot attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提， unsurpassed, complete and perfect enlightenment). If one cultivates all good deeds, then one can attain Anuttara-samyak-sambodhi, this is a broad negation. (The Buddha) says: 'Subhuti (須菩提), what I speak of as good is actually not truly good Dharma, it is merely called good Dharma', this is also a negation, intended to free people from the bondage of words. It is like a daughter applying makeup, merely talking about it cannot complete the makeup, one must look in the mirror and combine it with practice to complete the makeup. Next is bestowing great benefit, using the Dharma to measure. (The Buddha) says: 'Subhuti (須菩提), if someone were to use the seven treasures filling all the Sumeru mountains (須彌山王, Mount Sumeru, the central mountain in Buddhist cosmology) in the three thousand great thousand worlds for almsgiving', this is using a worldly analogy to conveniently show the vastness of the quantity. Mount Sumeru (須彌山王) is the largest mountain, so it is called the mountain king. This mountain is eighty-four thousand yojanas (由旬, ancient Indian unit of length) in length and width. According to the In-Ground Treatise, in one Jambudvipa (四天下, a cosmos centered on Mount Sumeru), there is one Mount Sumeru (須彌山), outside Mount Sumeru there are seven layers of golden mountains, and within the golden mountains there are seven yojanas of seawater, the water all possesses eight virtues. The eight virtues are: one, light; two, cold; three, soft; four, beautiful; five, pure; six, not foul; seven, comfortable to drink; eight, no illness after drinking. Among them, light, cold, and soft are three kinds of touch sense objects, beautiful is a kind of taste sense object, pure is a kind of color sense object, not foul is a kind of smell sense object, comfortable and no illness possess worldly power. These eight combined are falsely named water. Therefore, it is known that the great elements (earth, water, fire, wind) are also false names. From this point onward, it teaches how to measure. (The Buddha) says: 'If someone were to uphold, recite, and explain to others this Prajna-paramita-sutra (般若波羅蜜經, Perfection of Wisdom Sutra), even just four lines of verse from it, compared to the previous merit, it would not be equal to one percent, not even one hundred millionth of a percent, not even with calculation...

數譬喻。所不能及者。是謂此經。為利大也　從此以下。釋第三無妄失念。舉　須菩提。于意云何。汝等勿謂如來作是念。我當度眾生者。顯佛無此念也。釋迦遮須菩提。舉　須菩提。莫作是念者。正遮疑者之所疑也　何以故。自徴遮意。緣何勿事不念。舉　實無有眾生如來度者。佛以平智知。平等法平等法界中。無實眾生故。意不立眾生相。設使有眾生度無。舉　若有眾生如來度者。如來則有我人眾生受者。就彼解也據佛法。有眾生無舉　須菩提。如來說有我者。則非有我者。但有我相。非實我故。何誰有我。舉。而凡夫之人。以為有我者。是彼外道到見。雖有我見。不見我有。不見佛性。無般若故　誦曰。凡夫人妄相起貪嗔。日日憂他死。寧愁自己身。又曰。眾生福業薄。不堪受法藥。破袋盛真珠。出門還漏卻　凡夫有無。舉　須菩提。凡夫者。如來說則非凡夫者。是佛真智也。以凡夫見如來。亦凡夫謂佛為惡人。共佛事利故　誦曰。凡夫相何似。總是凈虛無。識心除妄想。舍報利凡夫。次釋現見法身。有六字句。先舉初文。舉　須菩提。于意云何。可以三十二相。觀如來不者。審問也　妙相者即智深智深者四智菩提也審問竟。舉　須菩提言。如是如是。以三十二相。觀如來者。誤答也。余類無此相。是不共法　

【現代漢語翻譯】現代漢語譯本數譬喻。所不能及者。是謂此經。為利大也。從此以下。解釋第三無妄失念。舉例：須菩提（Subhuti，佛陀的十大弟子之一）。于意云何？汝等勿謂如來作是念。我當度眾生者。顯佛無此念也。釋迦（Sakyamuni，釋迦牟尼佛）遮止須菩提。舉例：須菩提。莫作是念者。正遮疑者之所疑也。何以故？自徴遮意。緣何勿事不念？舉例：實無有眾生如來度者。佛以平智知。平等法平等法界中。無實眾生故。意不立眾生相。設使有眾生度無。舉例：若有眾生如來度者。如來則有我人眾生受者。就彼解也據佛法。有眾生無。舉例：須菩提。如來說有我者。則非有我者。但有我相。非實我故。何誰有我？舉例：而凡夫之人。以為有我者。是彼外道到見。雖有我見。不見我有。不見佛性。無般若（Prajna，智慧）故。誦曰：凡夫人妄相起貪嗔。日日憂他死。寧愁自己身。又曰：眾生福業薄。不堪受法藥。破袋盛真珠。出門還漏卻。凡夫有無。舉例：須菩提。凡夫者。如來說則非凡夫者。是佛真智也。以凡夫見如來。亦凡夫謂佛為惡人。共佛事利故。誦曰：凡夫相何似。總是凈虛無。識心除妄想。舍報利凡夫。次釋現見法身。有六字句。先舉初文。舉例：須菩提。于意云何？可以三十二相。觀如來不者。審問也。妙相者即智深智深者四智菩提也審問竟。舉例：須菩提言。如是如是。以三十二相。觀如來者。誤答也。余類無此相。是不共法。

【English Translation】 English version The number of metaphors cannot reach it. This sutra is said to be of great benefit. From here onwards, explain the third non-erroneous mindfulness. For example: Subhuti (one of the ten great disciples of the Buddha). What do you think? Do not say that the Tathagata (another name for the Buddha) has this thought: 'I shall liberate all beings.' This shows that the Buddha does not have this thought. Sakyamuni (the Buddha) stops Subhuti. For example: Subhuti, do not have this thought. This directly refutes what the doubters doubt. Why? He questions the meaning of the prohibition himself. Why should one not think about it? For example: 'In reality, there are no beings liberated by the Tathagata.' The Buddha knows with impartial wisdom that there are no real beings in the equal Dharma and the equal Dharma realm. Therefore, the mind does not establish the appearance of beings. Suppose there are beings to be liberated or not. For example: 'If there are beings liberated by the Tathagata, then the Tathagata would have the perception of self, others, beings, and life-span.' This is explained according to that. According to the Buddha's Dharma, there are beings or not. For example: 'Subhuti, what the Tathagata says about having a self is not really having a self, but only the appearance of a self, not a real self.' Who has a self? For example: 'But ordinary people think they have a self. This is the wrong view of those outside the path. Although they have the view of self, they do not see the true self, do not see the Buddha-nature, and do not have Prajna (wisdom).' A verse says: 'Ordinary people give rise to greed and anger from false appearances, worrying about the death of others every day, rather than worrying about their own bodies.' Another verse says: 'Beings have little merit and are not worthy of receiving the medicine of the Dharma. A broken bag holds a true pearl, and it leaks out as soon as it leaves the door.' Ordinary people have or do not have. For example: 'Subhuti, what the Tathagata says about ordinary people is not really ordinary people, but the true wisdom of the Buddha.' Ordinary people see the Tathagata, and ordinary people also consider the Buddha to be an evil person, because they share worldly benefits with the Buddha. A verse says: 'What is the appearance of ordinary people like? It is all pure emptiness. The mind of consciousness removes delusions, and abandoning the retribution benefits ordinary people.' Next, explain the present vision of the Dharmakaya (the body of the Dharma). There is a six-character phrase. First, give the initial text. For example: 'Subhuti, what do you think? Can the Tathagata be seen by the thirty-two marks?' This is a careful question. The wonderful marks are deep wisdom, and deep wisdom is the four wisdoms of Bodhi (enlightenment). After the careful question, for example: 'Subhuti said, 'Yes, yes. The Tathagata can be seen by the thirty-two marks.'' This is a wrong answer. Other categories do not have this mark. It is a unique Dharma.

從此以下。釋迦呵須菩提。舉　佛言須菩提。若以三十二相。觀如來者。轉輪聖王。則是如來者。阿難也。呵令舍邪難。令入正。此相望例。出不定過　從此以下。正解。看舉　須菩提。白佛言世尊。如我解佛所說義。不應以三十二相。觀如來者。正解也。得正難已。正解生故　從此須菩提伏也　相貌理無如來。從此第五示現令見。舉　爾時世尊。而說偈言。若以色見我。以音聲。求我。是人行邪道。不能見如來。偈言者。示現令見也　色見我者。相好觀也　音聲求我者。說法觀也　行邪道者。相非如來。生如來想。此妄想心。非正見故。不能見如來者。不如來妙法身故　觀有二種。一正觀。二邪觀。正觀有五。一色蘊如聚末。二受蘊如浮泡。三相蘊如陽焰。四行蘊如巴椒。五識蘊如幻化　從此以下。拔彼疑心。看舉。須菩提。須若作是念。如來不以具足相故。得阿耨多羅三藐三菩提者。拔彼疑心也。語稍難解者。以相言中少一。豈字又相語末。少一。邪字實生如是疑。舉　須菩提。莫作是念者。遮彼疑也　從此以下。示現正義看舉　如來不以具足相故。得阿耨多羅三藐三菩提者。教令解也。阿耨菩提。當不可得。云何修具。能為得因　次下當釋生死涅槃地。降伏有住心。得無住處。相中有二。先說不住無為。后說不

【現代漢語翻譯】現代漢語譯本：從此以下，釋迦（Śākyamuni，佛陀的姓氏）呵斥須菩提（Subhūti，佛陀的弟子）。佛說：『須菩提，如果以三十二相（Lakṣaṇa，佛陀所具有的三十二種殊勝的身體特徵）來觀察如來（Tathāgata，佛陀的稱號之一），那麼轉輪聖王（Cakravartin，統治世界的理想君主）就是如來了嗎？』阿難（Ānanda，佛陀的十大弟子之一）啊，呵斥是爲了捨棄邪見，進入正道。這種以相貌來比較的例子，會產生不確定的過失。從此以下，是正確的解釋。看這段經文。須菩提對佛說：『世尊，如我理解佛所說的意義，不應該以三十二相來觀察如來。』這是正確的理解。獲得正確的理解很難，因為正確的理解才會產生。從此以下，是須菩提降伏自己的心。相貌的道理無法體現如來。從此第五部分，佛陀示現，使人得見。當時世尊說偈語：『若以色見我，以音聲求我，是人行邪道，不能見如來。』說偈語，是爲了示現，使人得見。『以色見我』，是指以相好來觀察佛陀。『以音聲求我』，是指以說法來觀察佛陀。『行邪道者』，是指認為相好就是如來，產生如來的妄想，這種妄想心不是正見，所以說行邪道。『不能見如來』，是因為不能見到如來的妙法身。觀察有兩種，一是正觀，二是邪觀。正觀有五種：一是色蘊（Rūpa-skandha，構成物質存在的要素）如聚沫，二是受蘊（Vedanā-skandha，感受的要素）如浮泡，三是想蘊（Saṃjñā-skandha，概念的要素）如陽焰，四是行蘊（Saṃskāra-skandha，意志的要素）如芭蕉，五是識蘊（Vijñāna-skandha，認知的要素）如幻化。從此以下，是爲了拔除他們的疑心。看這段經文。『須菩提，如果有人這樣想：如來不是因為具足相好而證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）』，這是爲了拔除他們的疑心。這段話稍難理解，因為『以相』這句話中少了一個『一』字，而且這句話的末尾少了一個『邪』字，實際上會產生這樣的疑惑。『須菩提，不要這樣想』，這是爲了遮止他們的疑惑。從此以下，是爲了示現正確的意義。看這段經文。『如來不是因為具足相好而證得阿耨多羅三藐三菩提』，這是教導他們理解。阿耨菩提是不可得的，怎麼能通過修習具足相好作為獲得的原因呢？接下來將解釋生死涅槃（Nirvāṇa，解脫）的境地，降伏有住的心，獲得無住的境界。相中有兩種，先說不住無為（Asaṃskṛta，非人為的），后說不……

【English Translation】 English version: From here onwards, Śākyamuni (Buddha's clan name) rebukes Subhūti (one of Buddha's disciples). The Buddha said: 'Subhūti, if one observes the Tathāgata (one of Buddha's titles) by the thirty-two marks (Lakṣaṇa, the thirty-two auspicious bodily marks of a Buddha), then would a Cakravartin (ideal universal ruler) be the Tathāgata?' Ānanda (one of Buddha's ten principal disciples), the rebuke is to abandon wrong views and enter the right path. This example of comparing by appearances will produce uncertain faults. From here onwards, is the correct explanation. Look at this passage. Subhūti said to the Buddha: 'World Honored One, as I understand the meaning of what the Buddha has said, one should not observe the Tathāgata by the thirty-two marks.' This is the correct understanding. It is difficult to obtain the correct understanding, because the correct understanding arises. From here onwards, Subhūti subdues his mind. The principle of appearances cannot embody the Tathāgata. From this fifth part, the Buddha manifests, enabling people to see. At that time, the World Honored One spoke in verse: 'Those who see me by form, or seek me by sound, those people walk a false path and cannot see the Tathāgata.' Speaking in verse is to manifest, enabling people to see. 'See me by form' refers to observing the Buddha by auspicious marks. 'Seek me by sound' refers to observing the Buddha by teachings. 'Those who walk a false path' refers to thinking that auspicious marks are the Tathāgata, giving rise to the delusion of the Tathāgata. This deluded mind is not right view, therefore it is said to walk a false path. 'Cannot see the Tathāgata' is because one cannot see the Tathāgata's wondrous Dharma body. There are two kinds of observation, one is right observation, and the other is wrong observation. There are five kinds of right observation: first, the form aggregate (Rūpa-skandha, the element constituting material existence) is like a mass of foam; second, the feeling aggregate (Vedanā-skandha, the element of sensation) is like a floating bubble; third, the perception aggregate (Saṃjñā-skandha, the element of conception) is like a mirage; fourth, the volition aggregate (Saṃskāra-skandha, the element of will) is like a plantain tree; fifth, the consciousness aggregate (Vijñāna-skandha, the element of cognition) is like an illusion. From here onwards, it is to remove their doubts. Look at this passage. 'Subhūti, if someone thinks like this: the Tathāgata did not attain Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment) because of possessing auspicious marks', this is to remove their doubts. This passage is slightly difficult to understand, because the phrase 'by marks' is missing a 'one' character, and the end of this sentence is missing a 'false' character, which will actually produce such doubts. 'Subhūti, do not think like this', this is to stop their doubts. From here onwards, it is to manifest the correct meaning. Look at this passage. 'The Tathāgata did not attain Anuttarā-samyak-saṃbodhi because of possessing auspicious marks', this is to teach them to understand. Anuttara-bodhi is unattainable, how can cultivating auspicious marks be the cause of obtaining it? Next, it will explain the realm of birth and death and Nirvāṇa (liberation), subduing the mind that dwells on existence, and obtaining the state of non-dwelling. There are two kinds of marks, first speaking of non-dwelling unconditioned (Asaṃskṛta, unmade), and then speaking of not...

住有為。不住有為文有一訟。不住染。五欣佛妙智。六熾然精進。相中有二。先舉初文。舉　須菩提。汝若作是念。發阿耨多羅三藐三菩提者。說法斷滅者。呵也。說諸法斷滅無。舉。莫作是念者。教也。除相取故。莫立相趣　何以故。徴也。求正義故。從此以下。釋迦分疏。舉。發阿耨多羅三藐三菩提者。相法不說斷相者。釋迦也　一切總是法身作。如何簡辨。須菩提。不捨生死。不入涅槃。眾生界無盡。菩薩愿亦然　從此以下。第二了知諸行。舉　須菩提。若菩薩。以滿恒河沙等界。七寶佈施者。第二了知諸行也　從此以下。功德大小。舉　若復有人。知一切法無我。得成於忍。此菩薩。勝前菩薩所得功德者。了知諸行無染著故。從此釋勝所由。緣何勿事勝。舉　須菩提。以諸菩薩。不受福德故。釋知勝所由也。知無我以不受福德故。菩薩行有二。一自利行二利他行。故云菩薩不受福德。受敬不受。是菩薩行不受非菩薩行。受敬不捨。非菩薩行。菩薩行行由如大地故。名不受福德　從此善現　生疑菩薩不受福得。舉　須菩提。白佛言世尊。云何菩薩。不受福德者。善現生疑也。未能了達不受義故　從此釋看。為何勿不受福得。舉　須菩提。菩薩所作福德。不應貪著。是故說不受福德。如來重釋也。知法無我者。不

【現代漢語翻譯】現代漢語譯本安住于有為法。不住于有為法，文句中存在爭論。不住于染污。五種欣求佛的微妙智慧。六種熾盛的精進。相中包含兩種含義。首先提出第一種文句。提出：『須菩提（Subhuti，佛陀的弟子），你如果這樣想，認為發阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi，無上正等正覺之心）的人，說法是斷滅的。』這是呵斥。說諸法是斷滅而無存續。提出：『不要這樣想。』這是教導。因為去除表相而取其真義，所以不要執著于表相。為什麼呢？』這是提問。爲了尋求真正的意義。從這裡以下，釋迦（Sakyamuni，佛教創始人）進行分疏。提出：『發阿耨多羅三藐三菩提心的人，相法不說斷滅相。』這是釋迦的解釋。一切總歸是法身所為，如何簡別呢？須菩提，不捨棄生死，不進入涅槃，眾生界沒有窮盡，菩薩的願力也是如此。從這裡以下，第二是了知諸行。提出：『須菩提，如果菩薩，以充滿恒河沙等世界的七寶佈施。』這是第二了知諸行。從這裡以下，功德的大小。提出：『如果又有人，知一切法無我，得以成就忍辱。此菩薩，勝過前面菩薩所得的功德。』因爲了知諸行而沒有染著。從這裡解釋殊勝的原因。因為什麼而不以世事為勝呢？提出：『須菩提，因為諸菩薩，不接受福德的緣故。』這是解釋知勝的原因。因為知無我而不接受福德。菩薩的修行有兩種，一是自利行，二是利他行。所以說菩薩不接受福德。接受尊敬而不接受其他，是菩薩的修行；不接受尊敬，不是菩薩的修行。接受尊敬而不捨棄，不是菩薩的修行。菩薩的修行如同大地一樣，所以名為不接受福德。從這裡善現（Subhuti的別名）產生疑問，菩薩不接受福德。提出：『須菩提，稟告佛說世尊，為什麼菩薩，不接受福德呢？』這是善現產生疑問。因為未能了達不接受的含義。從這裡解釋看待，為何不接受福德。提出：『須菩提，菩薩所作的福德，不應該貪著。』所以說不接受福德。如來（Tathagata，佛的稱號）再次解釋。知法無我的人，不（貪著福德）。

【English Translation】 English version Abiding in conditioned phenomena. Not abiding in conditioned phenomena, there is a dispute in the wording. Not abiding in defilement. Five are the joyful seeking of the Buddha's wonderful wisdom. Six are the blazing vigor of diligence. There are two meanings in form. First, the initial text is presented. Present: 'Subhuti (Buddha's disciple), if you think like this, that those who generate the mind of anuttara-samyak-sambodhi (unexcelled complete enlightenment) say that the Dharma is annihilation.' This is a rebuke. Saying that all dharmas are annihilated and without continuation. Present: 'Do not think like this.' This is teaching. Because removing the appearance and taking its true meaning, so do not cling to appearances. Why is that?' This is questioning. In order to seek the true meaning. From here onwards, Sakyamuni (founder of Buddhism) elaborates. Present: 'Those who generate the mind of anuttara-samyak-sambodhi, the form Dharma does not speak of the annihilation form.' This is Sakyamuni's explanation. Everything is ultimately done by the Dharmakaya (Dharma body), how to distinguish? Subhuti, not abandoning birth and death, not entering Nirvana, the realm of sentient beings is endless, and so is the Bodhisattva's vow. From here onwards, the second is to know all actions. Present: 'Subhuti, if a Bodhisattva, with the seven treasures filling worlds as numerous as the sands of the Ganges River, makes offerings.' This is the second knowing of all actions. From here onwards, the magnitude of merit. Present: 'If there is someone who knows that all dharmas are without self and is able to achieve forbearance. This Bodhisattva surpasses the merit obtained by the previous Bodhisattva.' Because knowing all actions without attachment. From here, the reason for the superiority is explained. Why not consider worldly affairs as superior? Present: 'Subhuti, because all Bodhisattvas do not accept merit.' This is the explanation of knowing the reason for superiority. Because knowing no-self and not accepting merit. There are two types of Bodhisattva practice, one is self-benefiting practice, and the other is other-benefiting practice. Therefore, it is said that Bodhisattvas do not accept merit. Accepting respect but not accepting other things is the practice of a Bodhisattva; not accepting respect is not the practice of a Bodhisattva. Accepting respect without abandoning is not the practice of a Bodhisattva. The practice of a Bodhisattva is like the earth, so it is called not accepting merit. From here, Subhuti (another name for Subhuti) has doubts, Bodhisattvas do not accept merit. Present: 'Subhuti, reporting to the Buddha, World Honored One, why do Bodhisattvas not accept merit?' This is Subhuti having doubts. Because he has not been able to understand the meaning of not accepting. From here, explain how to view, why not accept merit. Present: 'Subhuti, the merit that Bodhisattvas do should not be coveted.' Therefore, it is said not to accept merit. The Tathagata (title of the Buddha) explains again. Those who know that dharmas are without self do not (covet merit).

著我所故。菩薩退果不退行　凡夫人行果俱退。聲聞人行果俱不退　從此第三。入佛威儀。舉　須菩提若有人言。如來若來若去。若坐若臥。是人不解我所說義。第三入佛威儀也。闕住威儀。所以大人。不合住威儀。立亦如之。不解如來所說義　何以故者。如來自徴。現見威儀。云何不解。舉　如來者。無所從來。亦無所去。故名如來者。佛還自解。坐不離行。行不離坐。意諸法無定相　從此以下。第四輪迴不染相中有二。先舉初文。舉　須菩提。若善男子善女人。以三千大千世界。碎為微塵。于意云何。是微塵眾。寧為多不。第四輪迴不染也。相中有二。先遣細相。無塵即不染。后遣粗相。無粗即不著。問微塵眾。寧為多不　甚多世尊。是略答　何以故釋。舉　若是微塵眾實有者。佛則不說是微塵眾者。先自是塵不須拆故。實塵能染　不可離故。既無實塵　所以者何　更重徴起　釋迦分疏。舉。佛說微塵眾。則非微塵眾者。假想分拆。無實塵故　從此破相。看舉。世尊如來所說。三千大千世界。則非世界。是名世界者遣粗相也。先遣次釋後印。初破微塵。喻無所蘊　次破世界。喻無思蘊　初破微塵。喻器不實。次破世界。喻無眾生。初破微塵。喻無煩惱。次破世界。喻無身心。初說微塵。喻佛化身。遍周法界。教化

【現代漢語翻譯】現代漢語譯本執著於我所的緣故。菩薩退果位而不退修行，凡夫之人修行和果位都退轉。聲聞之人修行和果位都不退轉。從此進入第三部分，佛的威儀。提出：『須菩提，如果有人說，如來有來有去，有坐有臥，這個人不理解我所說的意義。』這是第三部分，進入佛的威儀。缺少住立的威儀，因為大人，不應該執著于威儀。站立也是如此。不理解如來所說的意義。為什麼呢？如來自己證明，顯現的威儀，怎麼會不理解呢？提出：『如來，無所從來，亦無所去，所以名為如來。』佛自己解釋，坐不離行，行不離坐，意思是諸法沒有定相。從此以下，第四部分，輪迴不染相，其中有二。先提出初文。提出：『須菩提，如果有善男子善女人，以三千大千世界，碎為微塵，你認為如何？這些微塵眾多嗎？』這是第四部分，輪迴不染。相中有二，先去除細相，沒有微塵即不染。後去除粗相，沒有粗相即不執著。問：微塵眾多嗎？答：『甚多，世尊。』這是簡略的回答。為什麼解釋呢？提出：『若是微塵眾實有，佛則不說是微塵眾。』因為本身是塵，不需要拆分，真實的塵能染污，不可分離的緣故。既然沒有真實的塵，所以為什麼呢？更進一步提問，釋迦詳細解釋。提出：『佛說微塵眾，則非微塵眾，』是假想拆分，沒有真實的塵的緣故。從此破相，看提出：『世尊，如來所說，三千大千世界，則非世界，是名世界。』這是去除粗相。先去除，再解釋，後印證。初破微塵，比喻無所蘊藏，次破世界，比喻無思蘊。初破微塵，比喻器不真實。次破世界，比喻沒有眾生。初破微塵，比喻沒有煩惱。次破世界，比喻沒有身心。初說微塵，比喻佛的化身，遍佈法界，教化

【English Translation】 English version Because of attachment to what I consider 'mine'. Bodhisattvas retreat from the fruit but not from practice; ordinary people retreat from both practice and fruit. Sravakas do not retreat from either practice or fruit. From here begins the third section, the Buddha's demeanor. It is stated: 'Subhuti, if someone says that the Tathagata comes or goes, sits or lies down, this person does not understand the meaning of what I say.' This is the third section, entering the Buddha's demeanor. The demeanor of abiding is omitted, because great beings should not be attached to demeanor. Standing is the same. They do not understand the meaning of what the Tathagata says. Why is that? The Tathagata himself demonstrates, revealing demeanor; how could they not understand? It is stated: 'The Tathagata comes from nowhere and goes nowhere, therefore is called Tathagata.' The Buddha himself explains, sitting is not separate from walking, walking is not separate from sitting, meaning all dharmas have no fixed form. From here onwards, the fourth section, the cycle of rebirth is not stained by form, which has two parts. First, the initial text is presented. It is stated: 'Subhuti, if a good man or good woman takes the three thousand great thousand worlds and crushes them into fine dust, what do you think? Are these dust particles many?' This is the fourth section, the cycle of rebirth is unstained. There are two aspects to form: first, removing the subtle form, without dust there is no stain. Then, removing the coarse form, without coarse form there is no attachment. Question: Are the dust particles many? Answer: 'Very many, World Honored One.' This is a brief answer. Why explain it? It is stated: 'If these dust particles truly existed, the Buddha would not say they are dust particles.' Because it is inherently dust, there is no need to break it down; real dust can stain, because it cannot be separated. Since there is no real dust, then why? Further questioning arises, Shakyamuni explains in detail. It is stated: 'The Buddha speaks of dust particles, but they are not dust particles,' it is an imagined breaking down, because there is no real dust. From here, breaking form, see it stated: 'World Honored One, what the Tathagata speaks of as the three thousand great thousand worlds, are not worlds, they are called worlds.' This is removing the coarse form. First remove, then explain, then confirm. First breaking the dust, it is a metaphor for having nothing to contain; then breaking the world, it is a metaphor for having no thought aggregates. First breaking the dust, it is a metaphor for the vessel being unreal. Then breaking the world, it is a metaphor for there being no sentient beings. First breaking the dust, it is a metaphor for having no afflictions. Then breaking the world, it is a metaphor for having no body or mind. First speaking of dust, it is a metaphor for the Buddha's manifested body, pervading the Dharma realm, teaching.

眾生。次說世界。喻諸眾生。得聞佛法。苦身以盡。總不實　何以故　從此以下番釋。舉　若世界實有者。則是一合相。番釋也。意一切勿無實世界者。亦復如是　從此引佛言成。舉。如來說一合相。則非一合相。是名一合相者。引佛所說成。已所解　一切物不是無不實　從此以下。明一合相。舉　須菩提。一合相者。則是不可說。但凡夫之人。貪著其事者。如來印也。一切物皆不可說。即得成佛。所以一切相。是不可說。恒沙諸佛。參羅萬象。一法印也。皆到不可說。即得成佛。上來諸文不同。總是輪迴不染了　次下第五欣佛妙智。文有三句。先舉初聞舉。須菩提。若人言。佛說我見。人見。眾生見受者見。須菩提。于意云何。是人解我所說義。是初審問也　喻父設客不共。家內平章。直喚客來。大兒少多解。以下。小者總不解。父意亦如須菩提。須菩提喻大兒。小者喻末代凡品。問敬也。須菩提答。舉。世尊是人不解如來所說義者。正答也。為成如來智深妙故。為成如來智深妙故。何以故。釋。從此以下。須菩提分疏。舉　世尊說。我見人見。眾生見受者見。即非我見人見。眾生見受者見。是名我見人見。眾生見受者見者。彼但有見無我等故所見既無能非見故。意不生法相。生法相不可成佛。從此以下。第三如來

【現代漢語翻譯】現代漢語譯本眾生。接下來談論世界。這比喻眾生，聽聞佛法，以苦行來終結（煩惱）。總的來說，（一切）都不是真實的。為什麼呢？從這裡以下是反覆解釋。提出：如果世界是真實存在的，那麼它就是一個『一合相』（ekasamghata-samjna，統一的整體概念）。這是反覆解釋。意思是，一切事物都不是沒有真實的世界，也是如此。從這裡引用佛的話來完成。提出：如來說『一合相』，就『非一合相』（na ekasamghata-samjna，不是統一的整體概念），這叫做『一合相』。引用佛所說的話來完成已經理解的——一切事物不是沒有，不是不真實。從這裡以下，闡明『一合相』。提出：須菩提（Subhuti），『一合相』是不可說的，但是凡夫俗子，貪戀執著于這些事情。如來（Tathagata）印證說，一切事物都是不可說的，這樣才能成佛。所以一切相，都是不可說的。恒河沙數諸佛，森羅萬象，都是一個法印（dharma-mudra），都達到不可說的境界，才能成佛。以上這些文字雖然不同，總的來說都是輪迴而不被污染。接下來是第五部分，欣喜佛的微妙智慧。文中有三句。先提出初聞。提出：須菩提，如果有人說，佛說有我見（atman-drsti，對自我的執著），人見（pudgala-drsti，對個體的執著），眾生見（sattva-drsti，對眾生的執著），受者見（jiva-drsti，對壽命的執著）。須菩提，你認為如何？這個人理解我所說的意義嗎？這是最初的審問。比喻父親設宴招待客人，（兒子們）理解程度不同。家裡面商量，直接叫客人來。大兒子多少能理解一些。以下，小的兒子完全不理解。父親的意思就像須菩提。須菩提比喻大兒子，小的兒子比喻末代的凡夫俗子。問是敬語。須菩提回答。提出：世尊（Bhagavan），這個人不理解如來所說的意義。這是正確的回答。爲了成就如來的智慧深奧微妙的緣故。爲了成就如來的智慧深奧微妙的緣故。為什麼呢？解釋。從這裡以下，須菩提分條陳述。提出：世尊說，我見、人見、眾生見、受者見，就『非我見、人見、眾生見、受者見』（na atma-drsti, na pudgala-drsti, na sattva-drsti, na jiva-drsti），這叫做『我見、人見、眾生見、受者見』。他們只是有見，沒有我等等，所以所見既然沒有能見的主體，就不是見。意思是，不生起法相（dharma-lakshana，對法的執著），生起法相就不能成佛。從這裡以下，第三部分是如來。

【English Translation】 English version Sentient beings. Next, it speaks of the world. This is a metaphor for sentient beings, who, having heard the Buddha's teachings, exhaust (afflictions) through ascetic practices. In general, (everything) is not real. Why? From here onwards is repeated explanation. It raises: If the world were truly existent, then it would be a 'ekasamghata-samjna' (unified aggregate perception). This is repeated explanation. The meaning is that all things are not without a real world, and so it is. From here, it quotes the Buddha's words to complete. It raises: The Tathagata (Thus Come One) said that 'ekasamghata-samjna' is 'na ekasamghata-samjna' (not a unified aggregate perception), this is called 'ekasamghata-samjna'. It quotes what the Buddha said to complete what has been understood—all things are not without, not unreal. From here onwards, it clarifies 'ekasamghata-samjna'. It raises: Subhuti, 'ekasamghata-samjna' is unspeakable, but ordinary people, greedy and attached to these things. The Tathagata confirms that all things are unspeakable, and thus one can become a Buddha. Therefore, all forms are unspeakable. Countless Buddhas like the sands of the Ganges, and the myriad phenomena, are all one dharma-mudra (seal of the Dharma), all reaching the state of being unspeakable, and thus one can become a Buddha. Although the above texts are different, in general, they are all in samsara (cycle of rebirth) without being defiled. Next is the fifth part, rejoicing in the Buddha's wonderful wisdom. There are three sentences in the text. First, it raises the initial hearing. It raises: Subhuti, if someone says that the Buddha speaks of atman-drsti (view of self), pudgala-drsti (view of person), sattva-drsti (view of sentient beings), jiva-drsti (view of life). Subhuti, what do you think? Does this person understand the meaning of what I said? This is the initial inquiry. It is likened to a father hosting guests, (the sons) have different levels of understanding. The family discusses it, and directly calls the guests in. The eldest son can understand a little. Below, the younger sons do not understand at all. The father's meaning is like Subhuti. Subhuti is likened to the eldest son, and the younger sons are likened to ordinary people of later generations. Asking is a polite form. Subhuti answers. It raises: Bhagavan (World Honored One), this person does not understand the meaning of what the Tathagata said. This is the correct answer. It is for the sake of accomplishing the Tathagata's profound and wonderful wisdom. It is for the sake of accomplishing the Tathagata's profound and wonderful wisdom. Why? Explanation. From here onwards, Subhuti states in detail. It raises: The Bhagavan said that atman-drsti, pudgala-drsti, sattva-drsti, jiva-drsti, are 'na atma-drsti, na pudgala-drsti, na sattva-drsti, na jiva-drsti' (not the view of self, not the view of person, not the view of sentient beings, not the view of life), this is called 'atman-drsti, pudgala-drsti, sattva-drsti, jiva-drsti'. They only have views, without self and so on, so since what is seen has no subject that can see, it is not a view. The meaning is that dharma-lakshana (characteristics of phenomena) do not arise, and if dharma-lakshana arise, one cannot become a Buddha. From here onwards, the third part is the Tathagata.

仰勸。舉　須菩提。發阿耨多羅三藐三菩提心者。於一切法。應如是知如是見。如是信解。不生法相者。□勸也。知從無始法相如是。見遣未來法亦如是。信解現在法皆如是　立少法相得無。舉　須菩提。所言法相者。凡所有相也。如來說即非法相者。知彼諸相皆虛妄也。是名法相者。若見諸相非相。即見如來無相之相。是實也。此一段便消文卻。請勿怪之　從此以下。釋第六識然精進。舉　須菩提。若有人。以滿無量阿僧祇世界七寶。持用佈施者。第六熾然精進也。財法二種。攝養眾生。勸一不可。此則財攝也。從此法攝。看舉　若有善男子善女人。發菩提心者。持於此經。及至四句偈等。受持讀誦。為人演說。其福勝彼者。此則法攝也。法攝勝財攝。財攝生勝法攝。生智。生智即解脫。生福有染故　釋迦牟尼佛。若為為人演說舉　云何為人演說者。請說法儀。從此以下。釋迦示傳法軌則。舉　不取相於如如不動者。亦傳法無說說無聽無聽同說同能善分數諸法于相第一義。而不動故。放捨身命。任眾生用。即是如如不動　不取于相。如如不動。何以故者。乘前問起　此經六義。以如前釋。後有一訟。此即當宗。舉。若為一切有為法。如夢幻泡影。如露亦如電。應作如是觀。一切有為法。是所觀境　如夢亦如電。喻示

【現代漢語翻譯】現代漢語譯本：勸勉。佛舉例說：『須菩提（一位佛陀的弟子），發阿耨多羅三藐三菩提心（無上正等正覺之心）的人，對於一切法（世間萬物），應該這樣瞭解，這樣看待，這樣相信和理解，不執著於法相（事物的外在形式）。』這是勸勉。瞭解從無始以來法相就是如此，看待未來法也應如此，相信和理解現在法也都是如此。如果執著于少許法相，能得到什麼呢？佛舉例說：『須菩提，所說的法相，是指一切表象。如來說這些表象都不是真實的法相，因為知道這些表象都是虛妄的。這才是真正的法相。』如果能看到所有表象都不是真實的表象，那就是見到了如來無相之相，這是真實的道理。』這一段就此消解文字，請不要覺得奇怪。從這裡以下，解釋第六識（意識）的熾盛精進。佛舉例說：『須菩提，如果有人用充滿無量阿僧祇世界（極多的世界）的七寶（七種珍寶）來佈施，』這是指第六識的熾盛精進。財佈施和法佈施這兩種方式，都可以攝受和養育眾生，缺一不可。這裡說的是財佈施。下面開始說法佈施。佛舉例說：『如果善男子、善女人，發起菩提心（覺悟之心），受持這部經，乃至其中的四句偈等，受持讀誦，並且為他人演說，那麼他的福報勝過用七寶佈施的人。』這是說法佈施。法佈施勝過財佈施，財佈施能生福，法佈施能生智慧。生智慧就能解脫，而生福是有染著的。釋迦牟尼佛，如果為他人演說。佛舉例說：『怎樣為他人演說呢？』請示說法的儀軌。從這裡以下，釋迦牟尼佛展示傳法的規則。佛舉例說：『不執著于表象，如如不動（保持內心的平靜和穩定），』這就是傳法時不說不聽，無聽同於說，同於能夠善於分辨諸法于相的第一義，而不動搖。放下身命，任由眾生使用，這就是如如不動。『不執著于表象，如如不動，』為什麼呢？這是承接前面的問題而提出的。這部經有六種含義，如前面所解釋的。後面有一個訴訟，這正是本宗的要旨。佛舉例說：『如果看待一切有為法（由因緣和合而成的現象），都像夢幻泡影，像露水也像閃電，就應該這樣觀想。』一切有為法，是所觀的對象。『像夢幻也像閃電，』是用來比喻說明。

【English Translation】 English version: Exhortation. The Buddha cited: 'Subhuti (a disciple of the Buddha), those who have aroused the mind of Anuttara-Samyak-Sambodhi (the unsurpassed perfect enlightenment), regarding all dharmas (all things in the world), should know, see, believe, and understand in this way, without being attached to the characteristics of dharmas (the external forms of things).' This is an exhortation. Understand that the characteristics of dharmas have been like this since beginningless time, view future dharmas in the same way, and believe and understand that present dharmas are all like this. If one clings to a few characteristics of dharmas, what can one gain? The Buddha cited: 'Subhuti, what is called the characteristic of dharmas refers to all appearances. The Tathagata (another name for the Buddha) says that these appearances are not true characteristics of dharmas, because one knows that these appearances are all illusory. This is the true characteristic of dharmas.' If one can see that all appearances are not true appearances, then one has seen the formless form of the Tathagata, which is the true principle.' This passage concludes the explanation, please do not find it strange. From here onwards, explaining the intense diligence of the sixth consciousness (consciousness). The Buddha cited: 'Subhuti, if someone were to use the seven treasures (seven kinds of precious gems) filling countless Asamkhya worlds (extremely many worlds) for almsgiving,' this refers to the intense diligence of the sixth consciousness. Both wealth giving and dharma giving can embrace and nurture sentient beings, and neither is dispensable. Here it speaks of wealth giving. Below begins the dharma giving. The Buddha cited: 'If good men and good women arouse the Bodhi mind (mind of enlightenment), uphold this Sutra, even the four-line gatha (verse) within it, receive, recite, and explain it to others, then their merit surpasses that of those who give alms with the seven treasures.' This is dharma giving. Dharma giving surpasses wealth giving; wealth giving can generate blessings, while dharma giving can generate wisdom. Generating wisdom leads to liberation, while generating blessings is tainted. Sakyamuni Buddha, if explaining to others. The Buddha cited: 'How does one explain to others?' Please inquire about the proper conduct of explaining the Dharma. From here onwards, Sakyamuni Buddha demonstrates the rules for transmitting the Dharma. The Buddha cited: 'Not being attached to appearances, remaining unmoving in Suchness (maintaining inner peace and stability),' this means that when transmitting the Dharma, there is no speaking and no listening, no listening is the same as speaking, the same as being able to skillfully distinguish the primary meaning of all dharmas in their characteristics, without being shaken. Letting go of body and life, allowing sentient beings to use them, this is remaining unmoving in Suchness. 'Not being attached to appearances, remaining unmoving in Suchness,' why? This is raised in response to the previous question. This Sutra has six meanings, as explained earlier. There is a lawsuit later, which is the essence of this sect. The Buddha cited: 'If one views all conditioned dharmas (phenomena arising from the combination of causes and conditions) as being like dreams, illusions, bubbles, shadows, like dew and lightning, one should contemplate in this way.' All conditioned dharmas are the objects of contemplation. 'Like dreams and like lightning,' are used as metaphors for explanation.

境相。應作如是觀。結勸修學。然依論釋。訟有九喻。如星翳燈幻露泡夢電云　誦曰　親同宿林鳥。曉即隨緣去。恩愛當頭棲。相看如陌路　合殺父將知。妻奴子非君。已有萬貨。豈我常珍。自非十善菩提。自外蓋非身寶。所恨生生貪吝。不以善善為懷。一旦墮落三塗。臨急將何憑托後悔。悔之不及。更求求亦無由。自然甘羅。其中進退欲何游越。此經一部。約有三文。一經前由敘分。二當根正說分。三受流行分。此文當宗。即其是也。舉。若為　佛說是經已。長老須菩提。及諸比丘比丘尼。優婆塞優婆夷。一切世間。天人阿修羅。聞佛所說。皆大歡喜。信受奉行。文相皎然。無勞廣說。

【現代漢語翻譯】現代漢語譯本：境界和現象應該這樣觀察。總結並勸勉修行學習。然而根據論著的解釋，世間有九種譬喻，如星星、眼翳、燈焰、幻術、露水、水泡、夢境、閃電和雲彩。背誦說：『親如同一片樹林里的鳥兒，天亮就各自隨緣離去。恩愛之時聚集在一起，卻像陌生人一樣看待。』合夥殺父的人將要知道，妻子、奴僕和子女都不是你自己的。即使擁有萬貫家財，又怎能永遠視為珍寶？如果不是十善和菩提之心，其他一切都不是真正的自身之寶。所遺憾的是生生世世貪婪吝嗇，不把行善放在心上。一旦墮落到地獄、餓鬼、畜生三惡道，臨到危急之時將依靠什麼？後悔也來不及了，再想補救也無從下手。就像甘羅一樣，其中進退又將如何超越呢？這部經大約有三個部分：一是經前的序分，二是針對根機所作的正說分，三是受持流通分。這段經文屬於正說分，就是這個意思。舉例說，『佛陀說完這部經后，長老須菩提（Subhuti，佛陀的十大弟子之一），以及各位比丘（bhiksu，出家男子）、比丘尼（bhiksuni，出家女子）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士），以及一切世間的天人（deva，天神）、阿修羅（asura，一種神道），聽聞佛陀所說，都非常歡喜，信受奉行。』經文的意義非常明白，無需過多解釋。

【English Translation】 English version: Phenomena and states of mind should be observed in this way. Concluding and encouraging practice and study. However, according to the commentaries, there are nine metaphors for the world, such as stars, eye disease, lamplight, illusion, dew, bubbles, dreams, lightning, and clouds. It is recited: 'As birds sharing a forest for the night, at dawn they go their separate ways according to their karma. They gather together in love and affection, yet look at each other as strangers.' Those who conspire to kill their father will come to know that wives, servants, and children are not truly one's own. Even possessing vast wealth, how can it be regarded as a permanent treasure? If not for the ten virtues and the Bodhi mind, everything else is not a true treasure of oneself. What is regrettable is the greed and stinginess life after life, not cherishing good deeds. Once fallen into the three evil realms of hell, hungry ghosts, and animals, what will one rely on in times of crisis? Regret will be too late, and there will be no way to remedy it. Like Gan Luo, how can one transcend the advances and retreats within? This sutra has approximately three parts: first, the introductory section before the sutra; second, the main discourse tailored to the capacities of the audience; and third, the section on receiving and propagating the sutra. This passage belongs to the main discourse, that is the meaning. For example, 'After the Buddha finished speaking this sutra, the elder Subhuti (Subhuti, one of the Buddha's ten great disciples), and all the bhiksus (bhiksu, ordained monks), bhiksunis (bhiksuni, ordained nuns), upasakas (upasaka, lay male followers), upasikas (upasika, lay female followers), and all the beings in the world, including devas (deva, gods) and asuras (asura, a type of deity), hearing what the Buddha had said, were all greatly pleased, and accepted it with faith and practiced it accordingly.' The meaning of the text is very clear, requiring no further explanation.