Chinese
知。经言“复次，须菩提！是法平等”者，为三藐三佛陀语故，显示菩提者人平等相。于中，平等者，以菩提法故，得知是佛。此中，经言“无有高下”者，显示一切诸佛第一义中寿命等无高下故。经言“无寿者、无众生得彼平等阿耨多罗三藐三菩提”者，显示菩提于生死法平等相故。经言“一切善法，得正觉”者，显示菩提道故。经言“所言善法、善法者，如来说非善法”等，此安立第一义相故。 于彼心具足中，为施设大利法故，经言“三千大千世界中，所有须弥”如是等。于中，为安立第一义教授故，经言“如来颇作是念‘我度众生’耶”如是等。如来则有我等取者，此有何义？如来如尔焰而知，是故，若有众生想，如来则为有我取。若实无我，而言有我取，为离此着故，经言“须菩提！我取者，即为非取”如是等。是故，但小儿凡夫有如是取故，经言“须菩提！凡夫、凡夫者，如来说非凡夫，是名凡夫”故。 于彼心具足中，为摄法身故，经言“须菩提！于意云何？应以相成就见如来不”如是等。于中，初偈显示如所不应见、不可见故。云何不可见？诸见世谛故。是人行邪静者，定名为静，以得禅者说名寂静者故。又复禅名思惟修故，于中，思者，意所摄；修者，识所摄。言寂静者，即说意及识 现代汉语译本：知。经文说：‘再者，须菩提！此法是平等的’，因为这是三藐三佛陀（Sammyak-sambuddha，正等觉者）所说，显示了证得菩提（Bodhi，觉悟）的人的平等之相。其中，‘平等’是指，因为菩提之法，才能得知是佛。这里，经文说‘没有高下’，显示了一切诸佛在第一义谛（Paramārtha，胜义谛）中寿命等没有高下之分。经文说‘没有寿者、没有众生能得到那平等的阿耨多罗三藐三菩提（Anuttarā-samyak-saṃbodhi，无上正等正觉）’，显示了菩提对于生死之法是平等的。经文说‘一切善法，得正觉’，显示了菩提之道。经文说‘所说的善法、善法，如来说不是善法’等等，这是为了安立第一义谛之相。 在彼心具足中，为了施设大利益之法，经文说‘三千大千世界中，所有的须弥（Sumeru，妙高山）’等等。其中，为了安立第一义谛的教授，经文说‘如来难道会这样想“我度化了众生”吗？’等等。如果如来有我等之想，这有什么意义呢？如来如实地了知实相，因此，如果如来有众生之想，如来就有了我执。如果实际上没有我，却说有我执，为了远离这种执着，经文说‘须菩提！我执，就不是执着’等等。因此，只有小儿凡夫才有这样的执着，所以经文说‘须菩提！凡夫、凡夫，如来说不是凡夫，这叫做凡夫’。 在彼心具足中，为了摄取法身（Dharmakāya，法身），经文说‘须菩提！你认为如何？应该以具足相貌来见如来吗？’等等。其中，最初的偈颂显示了不应该见、不可见的原因。为什么不可见呢？因为诸见都是世俗谛（Saṃvṛti-satya，世俗谛）。这些人行于邪静，必定被称作静，因为得到禅定的人被称为寂静者。而且禅定名为思惟修，其中，‘思’是意所摄，‘修’是识所摄。所说的寂静，就是指意和识。
English
English version: Know. The scripture says, 'Furthermore, Subhuti! This Dharma is equal,' because it is spoken by Sammyak-sambuddha (Perfectly Enlightened One), showing the equality of those who attain Bodhi (Enlightenment). Among them, 'equality' means that because of the Dharma of Bodhi, one can know that it is Buddha. Here, the scripture says 'without high or low,' showing that in the ultimate truth (Paramārtha), all Buddhas have no high or low distinction in terms of lifespan, etc. The scripture says 'no being, no sentient being can attain that equal Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment),' showing that Bodhi is equal with respect to the Dharma of birth and death. The scripture says 'all good Dharmas attain perfect enlightenment,' showing the path of Bodhi. The scripture says 'what is called good Dharma, good Dharma, the Tathagata says is not good Dharma,' etc., this is to establish the aspect of the ultimate truth. Within that mind's completeness, in order to establish the Dharma of great benefit, the scripture says 'in the three thousand great thousand worlds, all the Sumeru (Mount Meru)' and so on. Among them, in order to establish the teaching of the ultimate truth, the scripture says 'Does the Tathagata have the thought, "I have liberated sentient beings"?' and so on. If the Tathagata has the thought of 'I' and so on, what is the meaning of this? The Tathagata knows reality as it is, therefore, if the Tathagata has the thought of sentient beings, the Tathagata has attachment to self. If there is actually no self, but it is said that there is attachment to self, in order to be free from this attachment, the scripture says 'Subhuti! Attachment to self is not attachment' and so on. Therefore, only childish ordinary people have such attachment, so the scripture says 'Subhuti! Ordinary people, ordinary people, the Tathagata says are not ordinary people, this is called ordinary people.' Within that mind's completeness, in order to gather the Dharmakāya (Dharma Body), the scripture says 'Subhuti! What do you think? Should the Tathagata be seen by the accomplishment of characteristics?' and so on. Among them, the initial verse shows why one should not see, cannot be seen. Why cannot be seen? Because all views are conventional truth (Saṃvṛti-satya). These people practice wrong stillness, they are definitely called stillness, because those who attain dhyana (meditation) are called tranquil ones. Furthermore, dhyana is called contemplation and cultivation, among them, 'contemplation' is gathered by the mind, 'cultivation' is gathered by the consciousness. What is called tranquility refers to the mind and consciousness. --------------------------------------------------------------------------------
Chinese
，此世谛所摄应知。彼不应见佛者，谓彼世谛行者。第二偈显示如彼不应见及不应见因缘，谓初分、次分。于中，偈言以法应见佛者，法者谓真如义也。此何因缘？偈言导师法为身故。以如为缘故，出生诸佛净身，此不可见，但应见法，故彼不应见。复何因缘故不可见？以彼法真如相故，非如言说而知，唯自证知故。不如言说者，非见，实不能知故。为显示此义故，偈言“法体不可知”，故彼不能知。于此住处中，得显示以法身应见如来，非以相具足故。“若尔，如来虽不应以相具足见，应以相具足为因，得阿耨多罗三藐三菩提。”为离此着故，经言“须菩提！于意云何？如来可以相具足于阿耨多罗三藐三菩提正觉也”如是等。 于彼心具足中，为不住生死、涅槃故，经言“须菩提！汝作是念：‘发行菩萨乘者’”如是等。于中，经言“于法不说断灭”者，谓如所住法而通达，不断一切生死影像法，于涅槃自在行利益众生事。此中，为遮一向寂静故，显示不住涅槃。“若不住涅槃，应受生死苦恼。”为离此着故，经言“须菩提！若善男子、善女人”乃至“是故菩萨取福德”等。于中，经言“无我”、“无生法忍”者何义？如来于有为法得自在故，无彼生、死，法、我；又非业、烦恼力生故无生，故名无我者、无 现代汉语译本：这些应该被理解为包含在世俗谛（conventional truth）之中。那些不应该见到佛的人，指的是那些遵循世俗谛的人。第二首偈颂显示了那些不应该见到佛以及不应该见到的因缘，即初分和次分。其中，偈颂说‘以法应见佛’，这里的‘法’指的是真如的意义。这是什么因缘呢？偈颂说‘导师法为身故’。因为以真如为缘故，出生诸佛清净之身，这是不可见的，只能见到法，所以他们不应该见到佛。又是什么因缘导致不可见呢？因为那法是真如之相，不能通过言语来了解，只能通过自己证悟来了解。‘不如言说者’，不是通过见，而是实际上不能了解。为了显示这个意义，偈颂说‘法体不可知’，所以他们不能了解。在这个住处中，显示了应该以法身来见如来，而不是以相貌具足来见。‘如果这样，如来虽然不应该以相貌具足来见，但应该以相貌具足为因，才能证得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）。’为了消除这种执着，经中说‘须菩提（Subhuti，解空第一的佛陀十大弟子之一）！于意云何？如来可以相具足于阿耨多罗三藐三菩提正觉也’等等。 在彼心具足中，为了不住于生死、涅槃（Nirvana，寂灭）故，经中说‘须菩提！汝作是念：‘发行菩萨乘者’’等等。其中，经中说‘于法不说断灭’，指的是如所住之法而通达，不断一切生死影像法，在涅槃中自在地行利益众生的事业。这里，为了遮止一味寂静，显示不住于涅槃。‘若不住涅槃，应受生死苦恼。’为了消除这种执着，经中说‘须菩提！若善男子、善女人’乃至‘是故菩萨取福德’等。其中，经中说‘无我（Anatta，非我）’、‘无生法忍（anutpattika-dharma-kshanti，无生法忍）’是什么意思？如来对于有为法得到自在，没有那些生、死，法、我；又不是因为业、烦恼的力量而生，所以没有生，所以名为无我者、无。
English
English version: These should be understood as being encompassed within the conventional truth (Samvriti-satya). Those who should not see the Buddha refer to those who follow the conventional truth. The second verse reveals those who should not see [the Buddha] and the causes and conditions for not seeing [the Buddha], namely the initial part and the subsequent part. Among them, the verse says, 'One should see the Buddha through the Dharma.' Here, 'Dharma' refers to the meaning of Suchness (Tathata). What is the cause and condition for this? The verse says, 'The Teacher's Dharma is the body.' Because Suchness is the condition, the pure bodies of all Buddhas are born. This is invisible; one can only see the Dharma. Therefore, they should not see the Buddha. What is the cause and condition for this invisibility? Because that Dharma is the aspect of Suchness, it cannot be understood through words but only through self-realization. 'That which is beyond words' is not through seeing, but actually cannot be understood. To reveal this meaning, the verse says, 'The essence of the Dharma is unknowable,' so they cannot understand it. In this dwelling place, it is revealed that one should see the Tathagata (Tathagata, 如来) through the Dharma body, not through the perfection of characteristics. 'If so, although the Tathagata should not be seen through the perfection of characteristics, one should attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, 无上正等正觉) by taking the perfection of characteristics as the cause.' To eliminate this attachment, the sutra says, 'Subhuti (Subhuti, 解空第一的佛陀十大弟子之一)! What do you think? Can the Tathagata be rightly awakened to Anuttara-samyak-sambodhi through the perfection of characteristics?' and so on. Within that perfection of mind, in order not to dwell in Samsara (Samsara, 生死轮回) and Nirvana (Nirvana, 寂灭), the sutra says, 'Subhuti! You should think thus: 'Those who have set forth on the Bodhisattva (Bodhisattva, 菩萨) path'' and so on. Among them, the sutra says, 'One does not speak of annihilation in the Dharma,' which refers to understanding in accordance with the Dharma in which one dwells, not cutting off all the Dharma of the images of Samsara, and freely performing the work of benefiting sentient beings in Nirvana. Here, in order to prevent one-sided stillness, it is shown that one does not dwell in Nirvana. 'If one does not dwell in Nirvana, one should suffer the afflictions of Samsara.' To eliminate this attachment, the sutra says, 'Subhuti! If a good man or good woman' and so on, up to 'Therefore, the Bodhisattva takes up merit' and so on. Among them, what is the meaning of the sutra saying 'No-self (Anatta, 非我)' and 'Acceptance of the non-origination of all dharmas (anutpattika-dharma-kshanti, 无生法忍)'? Because the Tathagata has attained freedom in conditioned dharmas, there is no birth, death, Dharma, or self; and also, it is not born from the power of karma and afflictions, so there is no birth, therefore it is called no-self, no. --------------------------------------------------------------------------------
Chinese
生者。此中云何得显示？如说摄取余福，尚于生死中不受苦恼，何况菩萨于无我、无生法中得忍已，所生福德，胜多于彼。经言“须菩提！菩萨不应受福聚”者，此显示不住生死故。若住生死，即受福聚。经言“须菩提言：‘不应受福聚耶’”者，此有何义？以世尊于余处说应受福聚故。经言“世尊言：‘受福聚，不取福聚，是名受福而不取’”者，此显示以方便应受，而不应取，如前已说。 于行住心具足中，为威仪行住故，经言“须菩提！若有人言：‘如来若去若来’”等。于中，行者，谓去来；住者，谓余威仪。为破名色身自在行住故，经言“须菩提！若善男子、善女人，以三千大千世界所有微尘”等。于中，细末方便及无所见方便等，此破如前说应知。经言“彼微尘聚甚多”者，是细末方便。经言“世尊！若微尘聚有者，世尊则不说微尘聚”等，是为无所见方便。此说有何义？若微尘聚第一义中是有者，世尊则不说非聚。“世尊说微尘聚，非聚，是名微尘聚”者，以此聚体不成就故。若异此者，虽不说，亦自知是聚，何义须说？经言“如来说即非世界”者，此是无所见方便，此破名身，亦如前说应知。于中，世界者，为明众生世故，彼唯名身得名，经言“世尊！若世界是有者，即为有抟取”者。于中， 为并说若世界、若微尘界故，有二种抟取，谓一抟取及差别抟取。众生类、众生世界有者，此为一抟取。微尘有者，此为差别抟取，以取微尘聚集故。经言“如来说抟取，即非抟取”者，此上座须菩提安立第一义故；世尊为成就如是义故。说“抟取者，即是不可以言说说”等，此何所显示？世谛言说故，有彼抟取；第一义故，彼法不可说。彼小儿凡夫如言说取，非第一义。 已说无所见方便，破义未说。无所见中，入相应三昧时不分别，谓：如所不分别，及何人、何法、何方便、云何不分别？此后具说。经言“须菩提！若有人如是言：‘如来说我见’”等，此等显示如所不分别。云何得显？如外道说我，如来说为我见故，安置人无我；又为说有此我见故，安置法无我。若有彼我见，是见所摄。如是观察，菩萨入相应三昧时，不复分别，即此观察为入方便。经言“须菩提！菩萨乘发行”者，此显示何人无分别。经言“于一切法”者，此显示于何法不分别。经言“应如是知，应如是见，应如是胜解”者，此显示增上心、增上智故，于无分别中知、见、胜解。于中，若智依止奢摩他故知，依止毗钵舍那故见，此二依止三摩提故胜解。以三摩提自在故，解内攀缘影像，彼名胜解。经言“如是知解已，而不住法想”者，此 现代汉语译本： 为了说明世界和微尘世界，存在两种执取，即一种执取和差别执取。众生种类和众生世界属于一种执取。微尘的存在属于差别执取，因为它是对微尘的聚集的执取。经文中说‘如来说执取，即非执取’，这是上座须菩提为了确立第一义谛的缘故；世尊为了成就这样的意义而说。说‘执取，就是不可以言语表达’等等，这显示了什么？在世俗谛的言说中，存在那种执取；在第一义谛中，那种法是不可说的。那些小孩子和凡夫按照言语来执取，而不是第一义谛。 已经说了无所见的方便，但破除意义的部分还没有说。在无所见中，进入相应的禅定时不分别，即：如何不分别，以及什么人、什么法、什么方便、如何不分别？这些将在后面详细说明。经文中说‘须菩提！如果有人这样说：‘如来说我见’等等’，这些显示了如何不分别。如何才能显示呢？就像外道说我，如来说这是我见，因此安置人无我；又为了说明有这种我见，因此安置法无我。如果存在那种我见，就被见所摄。这样观察，菩萨在进入相应的禅定时，不再分别，这种观察就是进入的方便。经文中说‘须菩提！菩萨以乘发起’，这显示了什么人不分别。经文中说‘于一切法’，这显示了对于什么法不分别。经文中说‘应如是知，应如是见，应如是胜解’，这显示了由于增上心和增上智，在无分别中知、见、胜解。其中，如果智慧依止奢摩他（Śamatha，止）而知，依止毗钵舍那（Vipaśyanā，观）而见，这二者依止三摩提（Samādhi，定）而胜解。因为三摩提的自在，理解内在攀缘的影像，这被称为胜解。经文中说‘如是知解已，而不住法想’，这...