Chinese
为离于影像相自在中无巧便故，经言“须菩提！所有三千大千世界地尘”如是等。彼不限量，攀缘作意菩萨恒于世界攀缘作意修习，故说三千大千世界。于中，为破色身影像相故，显示二种方便：一细作方便，如经“三千大千世界所有地尘宁为多不”等；二不念方便，如经“所有地尘，如来说非尘，是名地尘”故。为破众生名身影像相故，经言“所有世界，如来说非世界，是名世界”故。于中，世界者，显众生世也，但以名身，名为众生世。不念名身方便，即是显示破彼名身影像相，不复说细作方便也。 为离不具福资粮故，经言“须菩提！于意云何？以三十二大丈夫相见如来耶”者，显示为福资粮故，亲近、供养如来时，不应以相成就见如来。云何见？应见第一义法身故。 为离懈怠利养等乐味故，经言“须菩提！若复妇女、丈夫，舍恒河沙等自身”如是等。此何所显示，如此舍尔许自身，所有福不及此福？云何以一身着懈怠等故而为障碍？何故此中上座须菩提流泪而言“我未曾闻如是等法门”也？以闻此胜福甚多，过于舍无量身，更不说余胜福故。若闻如是胜福故，发起精进已，若于此法中生如义想，为离此过故，经言“于说此修多罗中生实想者，当成第一希有” 现代汉语译本 相及平等相法门是第一要义。 为了远离执着于影像之相，在自在中缺乏方便法门，所以经中说‘须菩提！所有三千大千世界的地尘’等等。那些不**，攀缘作意的菩萨总是对世界进行攀缘作意修习，所以说了三千大千世界。其中，为了破除色身影像之相，显示了两种方便：一是细作方便，如经中所说‘三千大千世界所有地尘，您认为多吗？’等等；二是不念方便，如经中所说‘所有地尘，如来说非尘，是名地尘’。为了破除众生名身影像之相，经中说‘所有世界，如来说非世界，是名世界’。其中，世界，显示的是众生世，只是以名身，称为众生世。不念名身的方便，就是显示破除那个名身影像之相，不再说细作方便了。 为了远离不具备福德资粮的情况，经中说‘须菩提！您认为如何？可以用三十二大丈夫相（指佛的三十二种殊胜的相貌）来看如来吗？’，这是显示为了福德资粮的缘故，亲近、供养如来时，不应该以相成就来看如来。应该如何看呢？应该见第一义法身（指佛的真实法身）的缘故。 为了远离懈怠、利养等安乐的滋味，经中说‘须菩提！如果又有妇女、丈夫，舍弃恒河沙数那么多的自身’等等。这显示了什么呢？如此舍弃那么多的自身，所有的福德比不上这个福德？为什么以一身执着于懈怠等等而成为障碍呢？为什么这里上座须菩提流泪说‘我从未曾听闻过这样的法门’呢？因为听闻到这种殊胜的福德非常多，超过了舍弃无数身体，更没有说其他的殊胜福德的缘故。如果听闻到如此殊胜的福德，发起精进之后，如果对于此法中产生如义之想，为了远离这个过失，经中说‘对于宣说此修多罗（佛经）中产生实想的人，将成就第一希有’。
English
English version The Dharma gate of formlessness and equality is the supreme meaning. To be free from attachment to the image-form and lacking skillful means in freedom, the sutra says, 'Subhuti! All the dust particles of the three thousand great thousand worlds,' and so on. Those who do not **, Bodhisattvas who engage in grasping and focusing always practice grasping and focusing on the world, hence the mention of the three thousand great thousand worlds. Among them, to break the image-form of the physical body, two skillful means are shown: first, the skillful means of detailed analysis, as in the sutra, 'Subhuti, what do you think? Are the dust particles of all the three thousand great thousand worlds numerous?' and so on; second, the skillful means of non-recollection, as in the sutra, 'All the dust particles, as the Tathagata said, are not dust particles; they are called dust particles.' To break the image-form of the name-body of sentient beings, the sutra says, 'All the worlds, as the Tathagata said, are not worlds; they are called worlds.' Among them, 'worlds' refers to the world of sentient beings, but it is called the world of sentient beings only by the name-body. The skillful means of non-recollection of the name-body is to show the breaking of that image-form of the name-body, and the skillful means of detailed analysis is no longer mentioned. To be free from lacking the accumulation of merit and resources, the sutra says, 'Subhuti! What do you think? Can the Tathagata be seen by the thirty-two marks of a great man (the Buddha's thirty-two auspicious marks)?' This shows that for the sake of the accumulation of merit and resources, when approaching and making offerings to the Tathagata, one should not see the Tathagata by the accomplishment of form. How should one see? One should see the Dharmakaya (the Buddha's true body of Dharma) of the supreme meaning. To be free from the taste of laziness, profit, and other pleasures, the sutra says, 'Subhuti! If a woman or man were to give up as many bodies as there are sands in the Ganges River,' and so on. What does this show? That all the merit of giving up so many bodies is not equal to this merit? Why is it that attachment to laziness, etc., with one body becomes an obstacle? Why did the venerable Subhuti weep here and say, 'I have never heard such a Dharma gate'? Because hearing of this supreme merit is very great, surpassing the giving up of countless bodies, and no other supreme merit is mentioned. If, after hearing of such supreme merit, one generates diligence, and if one has a thought that is in accordance with the meaning in this Dharma, to be free from this fault, the sutra says, 'One who generates a real thought in the exposition of this sutra (Buddhist scripture) will achieve the most rare and wonderful.' --------------------------------------------------------------------------------
Chinese
等。即于如是实想中，为离实想分别故，经言“彼所有实想，即非实想”如是等。 经言“世尊！我于此法门，若分别，若信解，不为希有。若当来世，其有众生于此法门，受持、读摄，为他解释，则为第一希有”如是等，此何义？为令味着利养、过懈怠诸菩萨生惭愧故。于未来正法灭时，尚有菩萨于此法门受持故，无人等取及法取；云何汝等于正法兴时，远离修行，不生惭愧也？经言“是诸菩萨，无复我等想转”者，显示无人取也；“所有我想，即非我想”者，显示无法取也。经言“何以故？诸佛世尊离一切想”者，显示诸菩萨顺学相。“诸佛世尊离一切想，是故我等亦应如是学。”此等经文，为离退精进故说。于中，言若分别、若信解者，后句释前句也。受者，受文字也。摄者，摄义也。 为离不发起精进故，经言“须菩提！若闻说此修多罗章句时，不惊”等者，以惊等故不发起精进也。于声闻乘中，世尊说有法及有空，于听闻此经时，闻法无有故惊；闻空无有故怖；于思量时，于二不有理中不能相应故畏。更有别释，为三种无自性故应知。谓相生第一义等无自性故，经言“何以故？须菩提！如来说第一波罗蜜”者。此有何义？复说第二生惭愧处故，言：“此法如是胜上，汝等不应放逸。”于中，以 现代汉语译本：等等。也就是说，在这样的真实想法中，为了远离对真实想法的分别，经文说：‘他们所有关于真实的念想，就不是真实的念想’等等。 经文说：‘世尊！我对于这个法门，如果进行分别，或者信受理解，不认为是稀有的。如果当未来的世代，有众生对于这个法门，接受、持诵、读诵、摄取其义，为他人解释，那就是第一稀有的’等等，这是什么意思呢？是为了让那些贪图利养、过度懈怠的菩萨生起惭愧心。在未来正法衰灭的时候，尚且有菩萨对于这个法门接受和持诵，因此不会有人执和法执；为什么你们在正法兴盛的时候，远离修行，不生起惭愧心呢？经文说：‘这些菩萨，没有再产生我等之想’，这是显示没有人执；‘所有关于我的念想，就不是关于我的念想’，这是显示没有法执。经文说：‘为什么呢？诸佛世尊远离一切念想’，这是显示诸菩萨顺从学习的榜样。‘诸佛世尊远离一切念想，所以我们也应该这样学习。’这些经文，是为了远离退失精进而说的。其中，说如果分别、或者信解，后一句是解释前一句。受，是接受文字。摄，是摄取义理。 为了远离不发起精进，经文说：‘须菩提！如果听闻说这部修多罗（sutras）[经]的章句时，不惊’等等，因为惊等等的原因而不发起精进。在声闻乘中，世尊说有法和有空，在听闻这部经的时候，听到法没有了就感到惊恐；听到空没有了就感到害怕；在思量的时候，对于有和空这二者都没有的道理不能相应，所以感到畏惧。还有另外的解释，因为三种无自性（nisvabhava）的缘故应当知道。所谓相无自性、生无自性、第一义无自性等等，所以经文说：‘为什么呢？须菩提！如来说第一波罗蜜（paramita）[到彼岸]’。这有什么意义呢？再次说产生惭愧的地方，说：‘这个法如此殊胜，你们不应该放逸。’其中，用
English
English version: Et cetera. That is to say, within such a real thought, in order to be apart from the discriminations of real thoughts, the sutra says, 'All their thoughts about reality are not real thoughts,' and so on. The sutra says, 'World Honored One! If I were to discriminate or believe and understand this Dharma gate, I would not consider it rare. If in the future, there are sentient beings who receive, uphold, recite, and comprehend the meaning of this Dharma gate, and explain it to others, that would be the most rare,' and so on. What does this mean? It is to cause those Bodhisattvas who are attached to gain and offerings and are excessively懈怠(xie dai)[lax] to feel ashamed. Even when the 正法(zheng fa)[true Dharma] is declining in the future, there will still be Bodhisattvas who receive and uphold this Dharma gate, and therefore will not have 人取(ren qu)[attachment to self] and 法取(fa qu)[attachment to Dharma]; why are you, during the flourishing of the 正法(zheng fa)[true Dharma], far from practice and not feeling ashamed? The sutra says, 'These Bodhisattvas no longer generate thoughts of self,' which shows that there is no 人取(ren qu)[attachment to self]; 'All thoughts about self are not thoughts about self,' which shows that there is no 法取(fa qu)[attachment to Dharma]. The sutra says, 'Why? The Buddhas, World Honored Ones, are apart from all thoughts,' which shows that the Bodhisattvas follow the example of learning. 'The Buddhas, World Honored Ones, are apart from all thoughts, therefore we should also learn in this way.' These sutra passages are spoken to prevent 退精进(tui jing jin)[retreating from diligence]. Among them, saying 'if discriminate or believe and understand,' the latter sentence explains the former sentence. 受(shou)[Receive] means to receive the words. 摄(she)[Comprehend] means to comprehend the meaning. In order to prevent not generating diligence, the sutra says, 'Subhuti! If one hears the verses of this 修多罗(sutras)[sutra], one is not startled,' and so on, because of being startled and so on, one does not generate diligence. In the 声闻乘(sravakayana)[Hearer Vehicle], the World Honored One speaks of 有法(you fa)[existence of Dharma] and 有空(you kong)[existence of emptiness]. When hearing this sutra, one is startled to hear that Dharma does not exist; one is afraid to hear that emptiness does not exist; when contemplating, one cannot correspond to the principle that neither existence nor emptiness exists, so one is fearful. There is another explanation, because of the three kinds of 无自性(nisvabhava)[non-self-nature], one should know. So-called 相无自性(lakshana-nisvabhava)[characteristic non-self-nature], 生无自性(utpatti-nisvabhava)[origination non-self-nature], 第一义无自性(paramartha-nisvabhava)[ultimate meaning non-self-nature], and so on, so the sutra says, 'Why? Subhuti! The Tathagata speaks of the first 波罗蜜(paramita)[perfection]' What is the meaning of this? Again, speaking of the place where shame arises, saying, 'This Dharma is so supreme, you should not be 放逸(fang yi)[negligent].' Among them, using --------------------------------------------------------------------------------
Chinese
于余波罗蜜中胜故，名第一波罗蜜。经言“如来说第一波罗蜜者，彼无量诸佛亦说波罗蜜”者，此言显示一切诸佛同说第一，是故名第一。 为离不能忍苦故，经言“复次，须菩提！如来说羼提波罗蜜”等。于中，如所能忍，以何相生忍处？如忍差别显示，对治彼因缘故。何者能忍？谓达法无我故。云何得显示？如经言“如来说羼提波罗蜜”故。云何应知忍相？若他于己起恶等时，由无有我等想故，不生瞋想，亦不于羼提波罗蜜中生有想、于非波罗蜜中生无想。此云何显示？如经“如我昔为迦利王割截身分，我于尔时，无有我想”等，及“无想亦非无想”等。何者种类忍？谓：极苦忍，相续苦忍。此云何显示？如经“如我昔为迦利王割截身分”，及言“我忆过去五百生中作忍辱仙人”等。 不忍因缘者，有三种苦，谓：流转苦，众生相违苦，乏受用苦。于中，如经“是故，须菩提！菩萨摩诃萨应离一切想，发阿耨多罗三藐三菩提心”等，此为显示流转苦忍因缘对治。发菩提心者，以三种苦想故，则不欲发心，故说应离一切想等。此中，一切想者，为显如是等三苦想也。若着色等，则于流转苦中疲乏故，菩提心不生故。经言“不应住色生心”等如前说。不住非法者，谓非法无我也，于非法及法无我中皆不住 现代汉语译本： 因为在所有波罗蜜（Pāramitā，到彼岸）中最为殊胜，所以称为第一波罗蜜。经文说：‘如来说第一波罗蜜，无量诸佛也同样宣说波罗蜜’，这句话显示了一切诸佛共同宣说第一波罗蜜，因此称为第一。 为了远离不能忍受痛苦，经文说：‘须菩提！如来说羼提波罗蜜（Kṣānti-pāramitā，忍辱波罗蜜）’等等。其中，根据所能忍受的程度，以何种相状产生忍辱之处？就像忍辱的差别所显示的那样，是为了对治那些因缘的缘故。什么能够忍受？就是通达诸法无我的缘故。如何才能显示出来？就像经文所说‘如来说羼提波罗蜜’的缘故。应当如何了解忍辱的相状？如果他人对自己产生恶意等情况时，由于没有我等想法，所以不产生嗔恨的想法，也不在忍辱波罗蜜中产生‘有’的想法，在非波罗蜜中产生‘无’的想法。这如何显示出来？就像经文所说‘如我过去作为迦利王（Kali，人名）割截身体时，我那时没有我的想法’等等，以及‘无想也不是没有想法’等等。哪些是忍辱的种类？就是极度痛苦的忍耐，以及持续痛苦的忍耐。这如何显示出来？就像经文所说‘如我过去作为迦利王割截身体’，以及说‘我回忆过去五百世中作为忍辱仙人’等等。 不能忍受的因缘，有三种苦，即流转之苦，众生互相违背之苦，以及缺乏受用之苦。其中，就像经文所说‘所以，须菩提！菩萨摩诃萨应当远离一切想，发起阿耨多罗三藐三菩提心（Anuttarā-samyak-saṃbodhi-citta，无上正等正觉之心）’等等，这是为了显示对治流转之苦的忍耐因缘。发起菩提心的人，因为有这三种痛苦的想法，就不想发起菩提心，所以说应当远离一切想等等。这里，一切想，是为了显示像这样的三种痛苦的想法。如果执着于色等，那么在流转之苦中就会疲惫，所以菩提心不会产生。经文说‘不应住色生心’等等，就像前面所说的那样。不住于非法，就是指非法无我，对于非法以及法无我都不执着。