Chinese
此义故。世尊说“须菩提！所有相具足者，彼为虚妄”，此即显欲愿。于如是义中，应摄持故，及即是安立第一义。于第一义中，相具足为虚妄，非相具足为不虚妄。经言“如是诸相非相，应见如来”者，此为显现，谓相应三昧及摄散心时，于彼相中非相见故。 为欲得言说法身住处故，经言“颇有众生，于未来世于如是修多罗句说”等。于中，修多罗句说者，谓所有义应知。何者为句？如上所说七种义句。上座须菩提作是念“于未来世，无有生实想”者，为遮此故。世尊言“有正法欲灭时”者，谓修行渐灭时应知。 次后，世尊为如是显示修行、如是集因、如是善友摄受、如是摄福德相应、如是实想中当得实想故，经言“有戒，有功德，有智慧者”，此增上戒等三学。显示修行功德者，少欲等功德为初，乃至三摩提等。经言“已得供养无量百千诸佛，乃至一心净信”等，此显示集因。一心净信尚得如是业，何况生实想也。经言“如来悉知”者，知名身。“如来悉见”者，见色身。谓于一切行、住所作中，知其心、见其依止故。此等显示善友所摄。经言“生取无量福聚”者，此显示摄福德。生者，福正起时故。取者，即彼灭时摄持种子故。 经言“是诸菩萨无复我想、众生想转”，乃至言“若法想 现代汉语译本：因此，世尊说‘须菩提！凡是以各种相来衡量如来的人，都是虚妄的’，这实际上是表达了一种愿望。对于这样的意义，我们应该坚持，并且这正是确立第一义谛。在第一义谛中，以相具足来衡量是虚妄的，不以相具足来衡量才是不虚妄的。《金刚经》说‘如是诸相非相，应见如来’，这是为了显现，即相应于三昧以及收摄散乱心的时候，在那些相中见到非相的缘故。 为了能够得到宣说佛法之法身所住之处，经中说‘颇有众生，于未来世于如是修多罗句说’等等。其中，‘修多罗句说’指的是所有应该了解的意义。什么是‘句’呢？就像上面所说的七种义句。上座须菩提心想‘在未来世，不会有人产生真实的念头’，为了遮止这种想法，世尊说‘有正法欲灭时’，指的是修行逐渐衰减的时候。 接下来，世尊为了这样显示修行、这样积累因缘、这样被善友摄受、这样摄取与福德相应的行为、这样在实想中能够得到实想，经中说‘有戒，有功德，有智慧者’，这里指的是增上戒学、增上定学、增上慧学这三学。显示修行功德，是以少欲等功德为开始，乃至三摩地等。经中说‘已得供养无量百千诸佛，乃至一心净信’等等，这是显示积累因缘。一心清净的信心尚且能够得到这样的业果，更何况是产生真实的念头呢？经中说‘如来悉知’，指的是知晓名身。‘如来悉见’，指的是见到色身。也就是说，对于一切的行动、住所、作为中，知晓他们的心，见到他们所依赖的事物。这些是显示被善友所摄受。经中说‘生取无量福聚’，这是显示摄取福德。‘生’指的是福德正要生起的时候。‘取’指的是在福德灭去的时候摄持其种子。 经中说‘是诸菩萨无复我想、众生想转’，乃至说‘若法想’
English
English version: Therefore, the World Honored One said, 'Subhuti (one of the ten principal disciples of the Buddha, known for his understanding of emptiness)! Those who measure the Tathagata (another name for the Buddha, meaning 'Thus Gone' or 'Thus Come') by means of various characteristics are practicing falsehood,' which is actually expressing a wish. Regarding such meaning, we should adhere to it, and this is precisely establishing the ultimate truth. In the ultimate truth, measuring by means of complete characteristics is false, while not measuring by means of complete characteristics is not false. The Sutra says, 'Thus, all characteristics are non-characteristics; thus should the Tathagata be seen,' this is to reveal that, corresponding to Samadhi (a state of meditative consciousness) and when gathering the scattered mind, one sees non-characteristics within those characteristics. In order to obtain the place where the Dharma body (the body of the Buddha's teachings) that proclaims the Dharma resides, the Sutra says, 'Will there be beings in the future who will speak of these Sutra verses?' etc. Among them, 'speaking of Sutra verses' refers to all the meanings that should be understood. What is a 'verse'? It is like the seven types of meaning-verses mentioned above. The Venerable Subhuti thought, 'In the future, no one will generate real thoughts,' to prevent this thought, the World Honored One said, 'When the true Dharma is about to perish,' referring to the time when practice gradually declines. Next, in order to show in this way the practice, in this way the accumulation of causes, in this way being embraced by good friends, in this way engaging in actions that correspond to the accumulation of merit, in this way being able to obtain real thoughts within real thoughts, the Sutra says, 'Those who have precepts, have merit, have wisdom,' here referring to the three learnings of higher morality, higher concentration, and higher wisdom. Showing the merit of practice begins with merits such as few desires, and extends to Samadhi and so on. The Sutra says, 'Having already made offerings to countless hundreds of thousands of Buddhas, even with one-pointed pure faith,' etc., this shows the accumulation of causes. Even one-pointed pure faith can obtain such karmic results, how much more so generating real thoughts? The Sutra says, 'The Tathagata knows all,' referring to knowing the name-body (nama-rupa). 'The Tathagata sees all,' referring to seeing the form-body (rupa). That is to say, in all actions, dwellings, and deeds, knowing their minds, seeing what they rely on. These are showing being embraced by good friends. The Sutra says, 'Generating and taking immeasurable accumulations of merit,' this shows the accumulation of merit. 'Generating' refers to the time when merit is about to arise. 'Taking' refers to holding the seeds when the merit is about to perish. The Sutra says, 'These Bodhisattvas (enlightenment being) no longer have thoughts of self, thoughts of beings,' and even says, 'If thoughts of Dharma' --------------------------------------------------------------------------------
Chinese
转，即为有我取”者，此显示实想，对治五种邪取故。何者五邪取？一外道，二内法、凡夫及声闻，三增上慢菩萨，四世间共想定，五无想定。第一者，我等想转。第二者，法想转。第三者，无法想转，此犹有法取。有法取者，谓取无法故。第四者，有想转。第五者，无想转。是诸菩萨于彼皆不转也，此中显了有戒乃至当生无量福聚等。 经言“何以故”者，此言是中邪取，但法及非法想转，非我等想，以想及依止不转故。然于我想中随眠不断故，则为有我取，是故经言“是诸菩萨，若起法想，则为有我取”等、“若无法想转，则为有我取”等。此我等想转中，余义犹未说。经言“则为有我取”者，于中，取自体相续为我想，我所取为众生想，谓我乃至寿住取为命想，展转取余趣取为人想应知。 于中，言当生实想者，此为依义，显示对治不实想故。言于此修多罗句说中者，此为说相，显示言说法身故，即彼当生实想中言当生者，是欲愿摄持者。是诸菩萨无复我想转等者，是安立第一义。“须菩提！不应取法、非法”者，是显了，谓相应三摩钵帝及摄散心时，不应取法、非法者，于法体及法无我并不分别故。 又，言说法身要义者，经言“以是义故，如来常说筏喻法门，若解此者，法尚应舍，何况 现代汉语译本：所谓‘转，即为有我取’，这显示的是真实的观念，用来对治五种错误的执取。哪五种错误的执取呢？第一种是外道，第二种是内法、凡夫以及声闻，第三种是增上慢的菩萨，第四种是世间共同的禅定，第五种是无想定。第一种，是‘我等’的想的转变。第二种，是‘法’的想的转变。第三种，是‘无法’的想的转变，这仍然是有法执取。所谓有法执取，是指执取‘无法’的缘故。第四种，是‘有想’的转变。第五种，是‘无想’的转变。这些菩萨对于这些都不会转变，这里显现了具有戒律乃至当生无量福德聚集等等。 经文说‘何以故’，这是说其中的错误执取，只是法和非法之想的转变，而不是我等的想，因为想和依止没有转变的缘故。然而在我想中，随眠（烦恼的种子）没有断除的缘故，就成为有我执取，所以经文说‘是诸菩萨，若起法想，则为有我取’等等，‘若无法想转，则为有我取’等等。这我等想的转变中，其余的意义还没有说。经文说‘则为有我取’，其中，执取自体相续为我想，我所执取的为众生想，所谓我乃至寿命存在执取为命想，辗转执取其余的趣向执取为人想，应当知道。 其中，说当生真实想，这是依据意义，显示对治不真实的想的缘故。说‘于此修多罗句说中’，这是说的相状，显示言说法身的缘故，即彼当生真实想中说‘当生’，是欲愿摄持者。‘是诸菩萨无复我想转等’，这是安立第一义。‘须菩提！不应取法、非法’，这是显现，所谓相应的三摩钵帝（Samapatti，等至）以及摄散心的时候，不应该执取法、非法，对于法的本体以及法无我并不分别的缘故。 又，说说法身的重要意义，经文说‘以是义故，如来常说筏喻法门，若解此者，法尚应舍，何况非法！’
English
English version: 'Transformation, which is taking as self,' this displays the real thought, used to counteract the five kinds of wrong grasping. What are the five wrong graspings? First is the heretics, second is the inner Dharma, ordinary people and Śrāvakas (hearers), third is the arrogant Bodhisattvas, fourth is the worldly common Samāpatti (meditative absorption), fifth is the non-thought Samāpatti. The first is the transformation of the thought of 'self and others'. The second is the transformation of the thought of 'Dharma'. The third is the transformation of the thought of 'non-Dharma', this still has Dharma grasping. The so-called Dharma grasping refers to grasping 'non-Dharma'. The fourth is the transformation of the thought of 'having thought'. The fifth is the transformation of the thought of 'non-thought'. These Bodhisattvas will not transform in these, here it shows having precepts and even giving rise to immeasurable accumulations of merit, etc. The sutra says 'Why?', this says the wrong grasping in it, only the transformation of the thought of Dharma and non-Dharma, not the thought of self and others, because the thought and reliance have not transformed. However, in the thought of self, the latent tendencies (seeds of affliction) have not been cut off, so it becomes self-grasping, so the sutra says 'These Bodhisattvas, if they arise the thought of Dharma, then it is self-grasping,' etc., 'If the thought of non-Dharma transforms, then it is self-grasping,' etc. In this transformation of the thought of self and others, the remaining meaning has not been said. The sutra says 'then it is self-grasping', in it, grasping the self-continuity as the thought of self, what I grasp is the thought of sentient beings, the so-called self and even the duration of life grasping as the thought of life, successively grasping the remaining destinies grasping as the thought of person, should be known. Among them, saying that the real thought will arise, this is according to the meaning, showing the counteracting of unreal thoughts. Saying 'In this sutra sentence saying', this is the aspect of saying, showing the Dharma body of speech, that is, in that real thought that will arise, saying 'will arise', is the one who is taken by desire and aspiration. 'These Bodhisattvas no longer have the transformation of the thought of self, etc.', this is establishing the first meaning. 'Subhuti! One should not grasp Dharma or non-Dharma', this is showing, the corresponding Samāpatti (meditative absorption) and the time of gathering the scattered mind, one should not grasp Dharma or non-Dharma, because one does not distinguish between the essence of Dharma and the non-self of Dharma. Also, saying the important meaning of the Dharma body of speech, the sutra says 'For this reason, the Tathagata (Thus Come One) often speaks of the parable of the raft, if one understands this, even Dharma should be abandoned, how much more so non-Dharma!' --------------------------------------------------------------------------------
Chinese
非法。”故法尚应舍者，实想生故；何况非法者，理不应故。略说显示，菩萨欲得言说法身，不应作不实想。 为欲得智相至得法身住处故，经言“须菩提！于意云何？有法如来于阿耨多罗三藐三菩提中正觉耶？”此为依义，显示翻于正觉菩提取故，说法者正觉所摄故。经言“有法可说取阿耨多罗三藐三菩提”者，是为说相，显示至得法身故。无有定法者，上座须菩提导佛意故——世谛故，有菩提及得，是为欲愿摄持，以方便故，二俱为有；若如世尊意说者，二俱无有。为显此故，言“如我解世尊所说义”等。 经言“何以故？如来所说法，不可取，不可说，非法非非法”者，是安立第一义。由说法故、知得菩提故，于说法中安立第一义。于中，不可取者，谓正闻时。不可说者，谓演说时。非法者，分别性故。非非法者，法无我故。 经言“何以故？以无为故得名圣人”者，无为者，无分别义也，是故菩萨有学得名。无起无作中，如来转依，名为清净，是故如来无学得名。于中，初无为义者，三摩钵帝相应，及折伏散乱时显了故。第二无为，唯第一义者，无上觉故。自此已后一切住处中，皆显以无为故得名圣人应知。前诸住处中未说无为得名，于此说阿耨多罗三藐三菩提中无为已竟。 福相 现代汉语译本：因此，连‘法’（Dharma，佛法）尚且应当舍弃，因为执着于‘实’（reality）的念头会产生；更何况‘非法’（non-dharma，非佛法）呢，从道理上来说更不应该执着。简略地说，这是为了显示菩萨想要获得‘言说法身’（Dharmakaya obtained through teaching）就不应该产生不真实的念头。 为了获得‘智相’（aspect of wisdom）乃至获得‘法身住处’（abode of Dharmakaya），经中说：‘须菩提！于意云何？有法如来于阿耨多罗三藐三菩提中正觉耶？’（Subhuti, what do you think? Is there any dharma by which the Tathagata attained complete, unexcelled enlightenment?）这是依据意义，显示了颠倒的正觉菩提，因为说法者被正觉所摄持。经中说‘有法可说取阿耨多罗三藐三菩提’（There is a dharma that can be spoken of as the attainment of complete, unexcelled enlightenment）是为了说明相，显示了获得法身。‘无有定法’（There is no fixed dharma）是因为上座须菩提引导佛的意图——从世俗谛（conventional truth）的角度来说，有菩提和获得，这是为了欲愿的摄持，以方便法门，二者都存在；如果按照世尊的意图来说，二者都不存在。为了显示这个道理，所以说‘如我解世尊所说义’（As I understand the meaning of the Buddha's teaching）等等。 经中说‘何以故？如来所说法，不可取，不可说，非法非非法’（Why? Because the dharma spoken by the Tathagata cannot be grasped, cannot be spoken of, is neither dharma nor non-dharma）这是安立第一义谛（ultimate truth）。因为说法，所以知道获得菩提，因此在说法中安立第一义谛。其中，‘不可取’（cannot be grasped）是指正闻佛法的时候。‘不可说’（cannot be spoken of）是指演说佛法的时候。‘非法’（neither dharma）是因为分别性的缘故。‘非非法’（nor non-dharma）是因为法无我的缘故。 经中说‘何以故？以无为故得名圣人’（Why? Because it is through non-action that one is called a sage）‘无为’（non-action）是没有分别的意义，因此菩萨有学（those still learning）得到这个名称。在无起无作中，如来转依（transformation of the basis），名为清净，因此如来无学（those who have nothing more to learn）得到这个名称。其中，最初的‘无为’的意义，与三摩钵帝（samapatti，禅定）相应，以及折伏散乱的时候显现。第二种‘无为’，唯有第一义谛，因为无上觉悟的缘故。从这之后的一切住处中，都显示了因为‘无为’而得名圣人，应当知晓。前面诸住处中没有说‘无为’得名，在这里说阿耨多罗三藐三菩提中‘无为’已经结束。 福相（marks of merit）