Chinese
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“三千大千世界所有微尘宁为多不”等。二、不念方便，如经“是诸微尘，如来说非微尘，是名微尘”故。为破众生身影像相故，经言“如来说世界，非世界，是名世界”故。于中，世界，显众生世也，但以名身，名为众生世。不念名身方便，即是显示破彼影像相，不复说细作方便也。 经曰： 佛言：“须菩提！于意云何？可以三十二大人相见如来不？”须菩提言：“不也。世尊！何以故？如来说三十二大人相，即是非相，是名三十二大人相。” 论曰： 此下第十一明供养给侍如来。 依离障碍十二种中，为离不具福资粮故，经言“于意云何？可以三十二大人相见如来不”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。 经曰： 佛言：“须菩提！若善男子、善女人，以恒河沙等身命布施。若复有人，于此法门中乃至受持四句偈等，为他人说，其福甚多无量阿僧祇。” 尔时，须菩提闻说是经，深解义趣，涕泪悲泣，扪泪而白佛言：“希有，婆伽婆！希有，修伽陀！佛说如是甚深法门， 现代汉语译本 攀缘作意菩萨（Pānyuán zuòyì Púsà，专注于攀缘和作意的菩萨）经常在世界中攀缘作意地修习，所以才说三千大千世界（sānqiān dàqiān shìjiè，佛教宇宙观中的一个巨大世界系统）。 其中，为了破除色身（sèsēn，物质身体）影像之相，显示了两种方便：第一种是细作方便，例如‘三千大千世界所有微尘宁为多不’等。第二种是不念方便，例如经文所说‘是诸微尘，如来说非微尘，是名微尘’。为了破除众生身影像之相，经文说‘如来说世界，非世界，是名世界’。其中，世界，显示的是众生世，只是用名身，名为众生世。不念名身这种方便，就是显示破除那个影像之相，不再说细作方便了。 经文说： 佛说：‘须菩提（Xūpútí，佛陀的弟子）！你认为怎么样？可以用三十二大人相（sānshí'èr dàrén xiàng，佛陀的三十二种殊胜相貌）来看如来（Rúlái，佛陀的称号之一）吗？’须菩提说：‘不能。世尊（Shìzūn，对佛陀的尊称）！为什么呢？如来说三十二大人相，即是非相，是名三十二大人相。’ 论中说： 下面第十一说明供养给侍如来。 依据远离障碍的十二种方法中，为了远离不具足福德资粮的障碍，经文说‘于意云何？可以三十二大人相见如来不’，显示为了积聚福德资粮，亲近、供养如来时，不应该以相成就来看如来。应该怎么看呢？应该见第一义法身（dìyīyì fǎshēn，佛陀的真实法身）的缘故。 经文说： 佛说：‘须菩提！如果善男子、善女人，以恒河沙（hénghé shā，极多的数量）等的身命布施。如果又有人，于此法门中乃至受持四句偈（sìjù jì，四句组成的偈颂）等，为他人说，他的福德非常多，无量阿僧祇（āsēngqí，佛教中的一个极大数字单位）。’ 当时，须菩提听闻这部经，深刻理解其中的意义，涕泪悲泣，用手擦着眼泪对佛说：‘希有，婆伽婆（Póqié pó，世尊）！希有，修伽陀（Xiūjiātuó，善逝）！佛说如此甚深法门！’
English
English version A Bodhisattva (Púsà) who constantly applies effort and contemplation (Pānyuán zuòyì) in the world cultivates through effort and contemplation, hence the saying 'three thousand great thousand worlds' (sānqiān dàqiān shìjiè, a vast world system in Buddhist cosmology). Among these, in order to break the illusion of the physical body (sèsēn, material body), two expedient means are shown: first, the expedient of detailed analysis, such as 'Are the dust particles in the three thousand great thousand worlds numerous or not?' Second, the expedient of non-conceptualization, as the sutra says, 'These dust particles, as the Tathagata (Rúlái, 'Thus Come One', an epithet of the Buddha) said, are not dust particles; that is named dust particles.' In order to break the illusion of the body of sentient beings, the sutra says, 'As the Tathagata said, 'world' is not 'world'; that is named 'world'.' Among these, 'world' refers to the world of sentient beings, but it is named the world of sentient beings by means of name and form. The expedient of non-conceptualizing name and form is precisely to show the breaking of that illusory appearance; the expedient of detailed analysis is no longer mentioned. The Sutra says: The Buddha said: 'Subhuti (Xūpútí, a disciple of the Buddha)! What do you think? Can the Tathagata be seen by means of the thirty-two major marks (sānshí'èr dàrén xiàng, the thirty-two auspicious marks of a Buddha)?' Subhuti said: 'No, World Honored One (Shìzūn, a respectful title for the Buddha)! Why? As the Tathagata said, the thirty-two major marks are not marks; that is named the thirty-two major marks.' The Treatise says: The eleventh section below explains offering and serving the Tathagata. Based on the twelve methods of abandoning obstacles, in order to abandon the obstacle of lacking the accumulation of merit and resources, the sutra says, 'What do you think? Can the Tathagata be seen by means of the thirty-two major marks?' This shows that in order to accumulate merit and resources, when approaching and making offerings to the Tathagata, one should not see the Tathagata by means of the accomplishment of marks. How should one see? One should see the Dharmakaya (dìyīyì fǎshēn, the true Dharma body of the Buddha) of the ultimate meaning. The Sutra says: The Buddha said: 'Subhuti! If a good man or good woman were to give away as alms lives as numerous as the sands of the Ganges River (hénghé shā, extremely numerous). If, again, someone were to receive, uphold, and explain to others even four lines of a verse (sìjù jì, a verse consisting of four lines) from this Dharma teaching, their merit would be exceedingly great, immeasurable asamkhyas (āsēngqí, an extremely large number in Buddhism).' At that time, Subhuti, having heard this sutra and deeply understood its meaning, wept with tears of sorrow, wiped away his tears, and said to the Buddha: 'Rare, Bhagavan (Póqié pó, World Honored One)! Rare, Sugata (Xiūjiātuó, Well-Gone One)! The Buddha speaks of such a profound Dharma teaching!' --------------------------------------------------------------------------------
Chinese
我从昔来所得慧眼，未曾得闻如是法门。” “何以故？须菩提！佛说般若波罗蜜，即非般若波罗蜜。” “世尊！若复有人得闻是经，信心清净，则生实相，当知是人成就第一希有功德。世尊！是实相者，则是非相，是故如来说名实相、实相。世尊！我今得闻如是法门，信解受持，不足为难。若当来世，其有众生得闻是法门，信解受持，是人则为第一希有。何以故？此人无我相、人相、众生相、寿者相。何以故？我相即是非相，人相、众生相、寿者相即是非相。何以故？离一切诸相，则名诸佛。” 佛告须菩提：“如是，如是。若复有人得闻是经，不惊不怖不畏，当知是人甚为希有。何以故？须菩提！如来说第一波罗蜜，非第一波罗蜜，如来说第一波罗蜜者，彼无量诸佛亦说波罗蜜，是名第一波罗蜜。” 论曰： 此下第十二远离利养及疲乏、热恼故不起精进及退失等。 依离障碍十二种中，为离懈怠利养等乐味故，经言“须菩提！若有善男子、善女人，以恒河沙等身命布施”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。 此何所显示如此舍尔许身，自所有福不及此福？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 现代汉语译本：我从过去到现在所获得的智慧之眼，从未听闻过这样的法门。 ‘为什么呢？须菩提（Subhuti，佛陀的十大弟子之一，以解空第一著称）！佛所说的般若波罗蜜（Prajna Paramita，智慧到彼岸），就不是真正的般若波罗蜜。’ ‘世尊（Lokaksema，佛陀）！如果有人听闻这部经，信心清净，就能领悟实相，应当知道这个人成就了第一稀有的功德。世尊！这实相，就不是一般的相，所以如来（Tathagata，佛陀的称号之一）才称之为实相、实相。世尊！我现在听闻这样的法门，能够相信、理解、接受和奉行，并不算难。如果未来世，有众生听闻这个法门，能够相信、理解、接受和奉行，这个人就是第一稀有的。为什么呢？因为这个人没有我相、人相、众生相、寿者相。为什么呢？因为我相就不是真正的相，人相、众生相、寿者相就不是真正的相。为什么呢？因为离开了所有一切的相，就叫做诸佛。’ 佛告诉须菩提：‘是这样的，是这样的。如果有人听闻这部经，不惊慌、不恐惧、不害怕，应当知道这个人非常稀有。为什么呢？须菩提！如来说的第一波罗蜜，不是真正的第一波罗蜜，如来说的第一波罗蜜，无量诸佛也说波罗蜜，这才能称之为第一波罗蜜。’ 论曰： 以下第十二部分讲述远离利养以及疲乏、热恼，因此不生起精进以及退失等。 依据远离障碍的十二种情况中，为了远离懈怠、利养等安乐的滋味，经文说‘须菩提！如果有善男子、善女人，以恒河沙数的身命布施’等等。其中，身体有疲乏，心中有热恼，因为这两种原因，对于精进，要么退失，要么不发起。 这显示了什么呢？如此舍弃如此多的身体，自己所拥有的福报不及这个福报？为什么以一身执着于懈怠等，就成为障碍呢？为什么这里上座须菩提流泪说‘我未曾’
English
English version: 'From the wisdom-eye I have attained since the past, I have never heard such a Dharma teaching.' 'Why? Subhuti (one of the ten major disciples of the Buddha, known for his understanding of emptiness)! The Prajna Paramita (Perfection of Wisdom) spoken by the Buddha is not the Prajna Paramita.' 'World Honored One (Lokaksema, Buddha)! If someone hears this sutra and has pure faith, then they will realize the true nature of reality (Dharmakaya), and it should be known that this person has achieved the foremost and rarest merit. World Honored One! This true nature is not a conventional form, therefore the Tathagata (another name for the Buddha) calls it true nature, true nature. World Honored One! It is not difficult for me to hear such a Dharma teaching now and to believe, understand, accept, and uphold it. If in the future, there are beings who hear this Dharma teaching and can believe, understand, accept, and uphold it, then that person will be the foremost and rarest. Why? Because this person has no concept of self (Atma), person (Pudgala), sentient being (Sattva), or lifespan (Jiva). Why? Because the concept of self is not a true concept, and the concepts of person, sentient being, and lifespan are not true concepts. Why? Because being apart from all forms is called all Buddhas.' The Buddha told Subhuti: 'It is so, it is so. If someone hears this sutra and is not alarmed, not frightened, not afraid, it should be known that this person is very rare. Why? Subhuti! The first Paramita spoken by the Tathagata is not the first Paramita. The first Paramita spoken by the Tathagata is also spoken by countless Buddhas, and this is called the first Paramita.' Treatise says: The following twelfth section discusses being far from profit and offerings, as well as fatigue and vexation, therefore not generating diligence and falling back, etc. Based on the twelve conditions of being far from obstacles, in order to be far from laziness, profit and offerings, and the taste of pleasure, the sutra says, 'Subhuti! If there are good men and good women who give away as many bodies and lives as there are sands in the Ganges River,' and so on. Among them, the body has fatigue, and the mind has vexation. Because of these two reasons, regarding diligence, either one falls back or does not generate it. What does this show? Giving up so many bodies, one's own merit is not as great as this merit? Why is it that clinging to laziness, etc., with one body becomes an obstacle? Why did the venerable Subhuti shed tears here and say, 'I have never' --------------------------------------------------------------------------------
Chinese
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“若复有人得闻是经，信心清净，则生实相，当知是人成就第一希有功德”等。即于如是实相中，为离实相分别故，经言“是实相者，即是非相”如是等。 经言“世尊！我今得闻如是法门，信解受持，不足为难。若当来世，其有众生得闻是法门，信解受持，是人则为第一希有”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“此人无我相、人相、众生相、寿者相”者，显示无人取也；“我相即非相”等者，显示无法取也。 经言“何以故？离一切诸相，即名诸佛”者，显示诸菩萨顺学相：“诸佛世尊离一切相，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。持者，持义也。 为离不发起精进故，经言“若复有人得闻是经，不惊不怖不畏”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 现代汉语译本：听闻这些法门吗？因为听闻这种殊胜的福德非常多，超过了舍弃无量身体的福德，更不用说其他的殊胜福德了。如果听闻了这种殊胜的福德，并发起精进之后，如果对于此法产生如实的理解，为了远离这种过失，经中说：‘如果有人听闻这部经，信心清净，就能生起实相，应当知道这个人成就了第一稀有的功德’等等。就在这种实相中，为了远离对实相的分别，经中说：‘这个实相，就是非相’等等。 经中说：‘世尊！我现在听闻这样的法门，信解受持，不算是难事。如果未来世，有众生听闻这个法门，信解受持，这个人就是第一稀有’等等，这是什么意思呢？为了让贪着利养、过于懈怠的菩萨生起惭愧心：‘在未来正法灭亡的时候，尚且有菩萨对此法门受持，没有人相和法相的执取；为什么你们在正法兴盛的时候，远离修行，不生惭愧呢？’经中说：‘这个人没有我相（对自我的执着）、人相（对人的执着）、众生相（对众生的执着）、寿者相（对寿命的执着）’，这是显示没有人相的执取；‘我相即非相’等等，这是显示没有法相的执取。 经中说：‘为什么呢？离开一切诸相，就叫做诸佛’，这是显示诸菩萨应当顺应学习的相：‘诸佛世尊离开了所有相，所以我们也应当这样学习。’这些经文，是为了远离退失精进而说的。其中，如果说是分别，或者说是信解，后一句是解释前一句。受，是接受文字。持，是执持义理。 为了远离不发起精进，经中说：‘如果有人听闻这部经，不惊、不怖、不畏’等等，因为惊恐等原因而不发起精进。在声闻乘（小乘佛教）中，世尊说有法和有空，在听闻这部经的时候，听到法没有自性所以不惊；听到空没有实体所以不怖；在思量