Chinese
沙等身”如是等。于中，身有疲乏，心有热恼，以此二种，于彼精进若退若不发。 为忍苦故，经言“若如来忍波罗蜜”如是等。 为离寂静味故，经言“须菩提！若女人、若丈夫于此法门受持”如是等。 为证道时远离喜动故，经言“世尊！云何菩萨应住”如是等。 为求教授故，经言“有法如来于燃灯如来所，正觉阿耨多罗三藐三菩提”如是等。 为证道故，经言“须菩提！譬如丈夫，妙身大身”如是等。于中，妙身者，谓至得身成就，身得毕竟转依故。大身者，一切众生身摄身故。 自此已上皆求佛地。应知彼佛地复有六种具足摄转依具足，所谓：国土净具足，无上见智净具足，随形好身具足，相身具足，语具足，心具足。彼心具足中，复有念处、有正觉、有施设大利法、有摄取法身、有不住生死涅槃、有行住净应知。 此行住净中，复有威仪行住、有名色观自在行住、有不染行住应知。此不染中，复有说法不染、流转不染应知。 为国土净具足故，经言“须菩提！若菩萨如是言：‘我国土庄严成就。’”如是等。 为无上见智净具足故，经言“须菩提！于意云何？如来有肉眼不”乃至“若此三千大千世界”如是等。 为随形好身具足故，经言 现代汉语译本： ‘如沙等身’等等。其中，身体感到疲乏，内心感到热恼，因为这两种原因，对于精进修行，有时退却，有时无法发起。 为了忍受痛苦，经中说‘如果如来忍辱波罗蜜’等等。 为了远离寂静的滋味，经中说‘须菩提！如果女人或男人对此法门受持’等等。 为了在证道时远离喜悦和激动，经中说‘世尊！菩萨应该如何安住’等等。 为了寻求教授，经中说‘有法如来在燃灯如来处，正觉阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）’等等。 为了证得佛道，经中说‘须菩提！譬如丈夫，妙身大身’等等。其中，妙身是指达到获得身的成就，身体得到究竟的转依的缘故。大身是指一切众生的身都摄入其中的缘故。 从这里开始以上都是为了求得佛地。应当知道那佛地又有六种具足摄转依具足，即：国土净具足，无上见智净具足，随形好身具足，相身具足，语具足，心具足。那心具足中，又有念处、有正觉、有施设大利法、有摄取法身、有不住生死涅槃、有行住净，应当知道。 这行住净中，又有威仪行住、有名色观自在行住、有不染行住，应当知道。这不染中，又有说法不染、流转不染，应当知道。 为了国土净具足，经中说‘须菩提！如果菩萨这样说：‘我国土庄严成就。’’等等。 为了无上见智净具足，经中说‘须菩提！你认为如何？如来有肉眼吗’乃至‘如果这三千大千世界’等等。 为了随形好身具足，经中说
English
English version: ‘Bodies like sands’ and so on. Among these, there is physical fatigue and mental distress. Because of these two reasons, one may retreat or fail to initiate diligence in practice. For the sake of enduring suffering, the sutra says, ‘If the Tathagata's (如来) forbearance Paramita (波罗蜜)’ and so on. For the sake of distancing oneself from the taste of solitude, the sutra says, ‘Subhuti (须菩提)! If a woman or a man upholds this Dharma (法) gate’ and so on. For the sake of staying away from joy and excitement when attaining the path, the sutra says, ‘World Honored One (世尊)! How should a Bodhisattva (菩萨) abide?’ and so on. For the sake of seeking instruction, the sutra says, ‘There is a Dharma (法) that the Tathagata (如来) realized at Dipankara Tathagata's (燃灯如来) place, the Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提, unsurpassed, complete and perfect enlightenment)’ and so on. For the sake of attaining the path, the sutra says, ‘Subhuti (须菩提)! For example, a man, with a wonderful body and a great body’ and so on. Among these, a wonderful body refers to attaining the accomplishment of the body, because the body attains ultimate transformation. A great body refers to the body encompassing the bodies of all sentient beings. From here onwards, all are for seeking the Buddha-land. It should be known that the Buddha-land also has six kinds of complete transformation, namely: complete purity of the land, complete purity of unsurpassed wisdom, complete adornment of the body according to form, complete adornment of the physical characteristics, complete speech, and complete mind. Within the complete mind, there are also the four foundations of mindfulness, perfect enlightenment, the establishment of great benefit Dharma (法), the embracing of the Dharmakaya (法身), non-abiding in Samsara (生死) or Nirvana (涅槃), and pure conduct in walking and abiding, it should be known. Within this pure conduct in walking and abiding, there is also dignified conduct in walking and abiding, conduct in walking and abiding with mindfulness of names and forms, and unpolluted conduct in walking and abiding, it should be known. Within this unpolluted conduct, there is also unpolluted Dharma (法) teaching and unpolluted transmigration, it should be known. For the sake of the complete purity of the land, the sutra says, ‘Subhuti (须菩提)! If a Bodhisattva (菩萨) says: ‘My Buddha-land is adorned and accomplished.’’ and so on. For the sake of the complete purity of unsurpassed wisdom, the sutra says, ‘Subhuti (须菩提)! What do you think? Does the Tathagata (如来) have a physical eye?’ and even ‘If this three thousand great thousand worlds’ and so on. For the sake of the complete adornment of the body according to form, the sutra says --------------------------------------------------------------------------------
Chinese
“须菩提！于意云何？应以色身成就见如来不”如是等。 为相身具足故，经言“须菩提！于意云何？应以相具足见如来不”如是等。 为语具足故，经言“须菩提！于意云何？如来作是念‘我说法’耶”如是等。 于心具足中为念处故，经言“须菩提！非众生，非不众生”如是等。为正觉故，经言“须菩提！于意云何？颇有法如来正觉阿耨多罗三藐三菩提不”如是等。为施设大利法故，经言“复次，须菩提！三千大千世界中，所有须弥山”如是等。 为摄取法身故，经言“须菩提！于意云何？应以相具足见如来不”如是等。“须菩提！于意云何？如来可以相具足，正觉阿耨多罗三藐三菩提？莫作是念”者，此义明相具足体非菩提，亦不以相具足为因也，以相是色自性故。 为不住涅槃故，经言“须菩提！如是念：‘发行菩萨乘者，有法说断灭’耶”如是等。 为不住流转故，经言“须菩提！菩萨于福聚，不应受，不应取”如是等。受者，说有故。取者，取彼道故。如福聚及果中，皆不应者。 于行住净中，为威仪行住故，经言“若有如是言：‘如来若去’”如是等。 为名色观破自在行住故，经言“须菩提！若复善家子，善家女，以所有三千大千世界中地尘”如 现代汉语译本 ‘须菩提（Subhuti，佛陀的弟子）！你的意思如何？应该以佛陀的色身成就来见如来（Tathagata，佛陀的称号）吗？’像这样等等。 为了相好之身具足的缘故，经文说：‘须菩提（Subhuti，佛陀的弟子）！你的意思如何？应该以相好具足来见如来（Tathagata，佛陀的称号）吗？’像这样等等。 为了语言具足的缘故，经文说：‘须菩提（Subhuti，佛陀的弟子）！你的意思如何？如来（Tathagata，佛陀的称号）会这样想“我在说法”吗？’像这样等等。 在心具足中，为了念处（smṛtyupasthāna，四念住）的缘故，经文说：‘须菩提（Subhuti，佛陀的弟子）！非众生，非非众生。’像这样等等。为了正觉（samyak-saṃbodhi，正确的觉悟）的缘故，经文说：‘须菩提（Subhuti，佛陀的弟子）！你的意思如何？有任何法如来（Tathagata，佛陀的称号）通过正觉（samyak-saṃbodhi，正确的觉悟）证得阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉）吗？’像这样等等。为了施设大利益之法的缘故，经文说：‘再者，须菩提（Subhuti，佛陀的弟子）！三千大千世界中，所有的须弥山（Sumeru，佛教宇宙观中的山名）’像这样等等。 为了摄取法身（dharma-kāya，佛的法性之身）的缘故，经文说：‘须菩提（Subhuti，佛陀的弟子）！你的意思如何？应该以相好具足来见如来（Tathagata，佛陀的称号）吗？’像这样等等。‘须菩提（Subhuti，佛陀的弟子）！你的意思如何？如来（Tathagata，佛陀的称号）可以凭借相好具足，证得阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉）吗？不要这样想。’这句话的意思是说明相好具足的体性并非菩提（bodhi，觉悟），也不以相好具足为因，因为相好是色（rūpa，物质）的自性。 为了不住于涅槃（nirvāṇa，寂灭）的缘故，经文说：‘须菩提（Subhuti，佛陀的弟子）！像这样想：“发起菩萨乘（bodhisattva-yāna，菩萨的修行道路）的人，认为有法是断灭的”吗？’像这样等等。 为了不住于流转的缘故，经文说：‘须菩提（Subhuti，佛陀的弟子）！菩萨（bodhisattva，有情众生为解脱而修行者）对于福德的积聚，不应该接受，不应该执取。’像这样等等。接受，是指说有。执取，是指执取那个道。如同福德的积聚以及果报中，都不应该这样。 在行住清净中，为了威仪的行住的缘故，经文说：‘如果有人这样说：“如来（Tathagata，佛陀的称号）若去”’像这样等等。 为了名色（nāma-rūpa，精神和物质）观破自在的行住的缘故，经文说：‘须菩提（Subhuti，佛陀的弟子）！如果又有善男子，善女人，以所有三千大千世界中的地尘’像这样
English
English version 'Subhuti (Subhuti, Buddha's disciple)! What do you think? Should the Tathagata (Tathagata, Buddha's title) be seen by the accomplishment of the physical body?' Thus and so on. For the sake of the completeness of the body with marks, the sutra says, 'Subhuti (Subhuti, Buddha's disciple)! What do you think? Should the Tathagata (Tathagata, Buddha's title) be seen by the completeness of marks?' Thus and so on. For the sake of the completeness of speech, the sutra says, 'Subhuti (Subhuti, Buddha's disciple)! What do you think? Does the Tathagata (Tathagata, Buddha's title) have this thought, 'I am teaching the Dharma'?' Thus and so on. In the completeness of mind, for the sake of mindfulness, the sutra says, 'Subhuti (Subhuti, Buddha's disciple)! Neither sentient beings nor non-sentient beings.' Thus and so on. For the sake of perfect enlightenment (samyak-saṃbodhi), the sutra says, 'Subhuti (Subhuti, Buddha's disciple)! What do you think? Is there any Dharma that the Tathagata (Tathagata, Buddha's title) has perfectly awakened to Anuttara-samyak-sambodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment)?' Thus and so on. For the sake of establishing the Dharma of great benefit, the sutra says, 'Furthermore, Subhuti (Subhuti, Buddha's disciple)! Among the three thousand great thousand worlds, all the Mount Sumeru (Sumeru, the name of the mountain in Buddhist cosmology)' Thus and so on. For the sake of grasping the Dharma-kaya (dharma-kāya, the body of the Buddha's Dharma nature), the sutra says, 'Subhuti (Subhuti, Buddha's disciple)! What do you think? Should the Tathagata (Tathagata, Buddha's title) be seen by the completeness of marks?' Thus and so on. 'Subhuti (Subhuti, Buddha's disciple)! What do you think? Can the Tathagata (Tathagata, Buddha's title) attain Anuttara-samyak-sambodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment) by the completeness of marks? Do not think so.' This means that the nature of the completeness of marks is not Bodhi (bodhi, enlightenment), nor is it caused by the completeness of marks, because marks are the nature of form (rūpa, matter). For the sake of not dwelling in Nirvana (nirvāṇa, extinction), the sutra says, 'Subhuti (Subhuti, Buddha's disciple)! Do you think like this: 'Those who have set out on the Bodhisattva-yana (bodhisattva-yāna, the path of practice of the Bodhisattva) think that there is a Dharma that is annihilation'?' Thus and so on. For the sake of not dwelling in transmigration, the sutra says, 'Subhuti (Subhuti, Buddha's disciple)! A Bodhisattva (bodhisattva, a sentient being who practices for liberation) should not accept or grasp the accumulation of merit.' Thus and so on. Accepting means saying there is. Grasping means grasping that path. Like the accumulation of merit and the result, one should not do so. In the purity of walking and dwelling, for the sake of dignified walking and dwelling, the sutra says, 'If someone says, 'If the Tathagata (Tathagata, Buddha's title) goes'' Thus and so on. For the sake of breaking free from the unconstrained walking and dwelling through the contemplation of name and form (nāma-rūpa, mind and matter), the sutra says, 'Subhuti (Subhuti, Buddha's disciple)! If again a good son or good daughter takes all the dust of the earth in the three thousand great thousand worlds' -------------------------------------------------------------------------------- 是等。
Chinese
于不染行住中，为说法不染故，经言“须菩提！若复菩萨，以无量无数世界”如是等。为流转不染故，说偈言：“如星翳灯幻，露泡梦电云，于诸有为法，应当如是观。”此偈显示四种有为相，所谓：自性相，着所住味相，随顺过失相，随顺出离相。于中，自性相者，共相见识，此相如星，应如是见。何以故？无智闇中有彼光故，有智明中无彼光故。人法我见如翳，应如是见。何以故？以取无义故。识如灯，应如是见。何以故？渴爱润取缘故炽然。于中，着所住味相者，味着颠倒境界故。彼如幻，应如是见。何以故？以颠倒见故。于中，随顺过失相者，无常等随顺故。彼露譬喻者，显示相体无有，以随顺无常故。彼泡譬喻者，显示随顺苦体，以受如泡故。若有受，皆是苦，故随有应知：彼苦生故是苦苦，破灭故是坏苦，不相离故是行苦。复于第四禅及无色中，立不苦不乐受，以胜故。 于中，随顺出离相者，随顺人法无我，以攀缘故得出离，故说无我以为出离也。随顺者，谓过去等行以梦等譬喻，显示彼过去行，以所念处故如梦；现在者，不久时住故如电；未来者，彼粗恶种子似虚空引心出故如云。如是知三世行转生已，则通达无我，此显示随顺出离相。 彼住处等，略为八种亦得满足， 现代汉语译本： 是等。 于不染行住中，为了说明说法本身是不染的，经文中说：‘须菩提（Subhuti，佛陀的十大弟子之一）！若复菩萨，以无量无数世界’等等。为了说明流转也是不染的，说了偈子：‘如星翳灯幻，露泡梦电云，于诸有为法，应当如是观。’这个偈子显示了四种有为相，分别是：自性相，着所住味相，随顺过失相，随顺出离相。其中，自性相指的是共相见识，这种相就像星星一样，应当这样去看待。为什么呢？因为在没有智慧的黑暗中才有它的光芒，在有智慧的光明中就没有它的光芒。人法我见就像眼翳一样，应当这样去看待。为什么呢？因为它执取了没有意义的东西。识就像灯一样，应当这样去看待。为什么呢？因为它因渴爱润取而炽燃。 其中，着所住味相指的是贪着颠倒的境界。它就像幻象一样，应当这样去看待。为什么呢？因为它来自于颠倒的见解。其中，随顺过失相指的是随顺无常等等。露珠的比喻显示了相的本体是没有的，因为它随顺无常。水泡的比喻显示了随顺苦的本体，因为它所感受的就像水泡一样。如果有所感受，那都是苦，所以随顺有就应当知道：它的生起是苦苦，破灭是坏苦，不相离是行苦。另外，在第四禅和无色界中，设立不苦不乐受，是因为它们更殊胜。 其中，随顺出离相指的是随顺人法无我，因为攀缘的缘故才能得出离，所以说无我是出离。随顺指的是过去的等等行为，用梦等等的比喻来显示过去的这些行为，因为所念之处的缘故就像梦一样；现在的是不久时住的缘故就像闪电一样；未来的是它粗恶的种子，好像虚空一样引诱人心，使它出离，所以就像云一样。像这样知道了三世的行为转变和生灭之后，就能通达无我，这显示了随顺出离相。 那些住处等等，简略地说是八种，也可以满足。