Chinese
彼心具足中，为正觉故，经言“须菩提！于意云何？如来得阿耨多罗三藐三菩提耶”如是等。于中，无有法者，为离有见过已，显示菩提及菩提道故。彼复显示菩提有二种因缘，谓：阿耨多罗语故，三藐三佛陀语故。于中，经言“无有少法如来得阿耨多罗”者，此为阿耨多罗语故，此显示菩提自相故、菩提解脱相故。彼中，无微尘许法有体，是故亦不可得、亦无所有应知。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“以无众生、无人、无寿者，得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，得阿耨多罗三藐三菩提”者，显示菩提道故。经言“所言善法、善法者，如来说非善法，是名善法”等者，此安立第一义相故。 经曰： “须菩提！三千大千世界中，所有诸须弥山王，如是等七宝聚，有人持用布施。若人以此般若波罗蜜经，乃至四句偈等，受持、读诵、为他人说，于前福德，百分不及一，千分不及一，百千万分不及一，歌罗分不及一，数分不及一，优波尼沙陀分不及一，乃至算数譬喻所不能及。须菩提！于意云何？ 现代汉语译本： 关于‘彼心具足中，为正觉故，经言“须菩提！于意云何？如来得阿耨多罗三藐三菩提耶”如是等’，在这里，‘无有法’是为了远离有见的过失，从而显示菩提（Bodhi，觉悟）及菩提道（Bodhi path，通往觉悟的道路）。它进一步显示菩提有两种因缘，即阿耨多罗（Anuttara，无上）之语和三藐三佛陀（Samyak-sambuddha，正等觉者）之语。其中，经文说‘无有少法如来得阿耨多罗’，这是因为阿耨多罗之语，它显示了菩提的自相（self-nature of Bodhi，菩提的自身体性）和菩提的解脱相（liberation aspect of Bodhi，菩提的解脱面向）。在那里，没有微尘般大小的法具有实体，因此应知它是不可得的，也是一无所有的。经文说‘复次，须菩提！是法平等’，这是因为三藐三佛陀之语，显示了菩提之人人平等之相。在这里，平等是指通过菩提之法，可以得知是佛。此中，经文说‘无有高下’，显示了一切诸佛在第一义（paramartha，究竟真理）中寿命等没有高下之分。经文说‘以无众生、无人、无寿者，得平等阿耨多罗三藐三菩提’，显示了菩提对于生死之法是平等的。经文说‘一切善法，得阿耨多罗三藐三菩提’，显示了菩提之道。经文说‘所言善法、善法者，如来说非善法，是名善法’等等，这是为了安立第一义之相。 经文说： ‘须菩提！三千大千世界中，所有诸须弥山王（Sumeru mountain king，须弥山王），如是等七宝聚，有人持用布施。若人以此般若波罗蜜经（Prajnaparamita Sutra，般若波罗蜜多经），乃至四句偈等，受持、读诵、为他人说，于前福德，百分不及一，千分不及一，百千万分不及一，歌罗分不及一，数分不及一，优波尼沙陀分不及一，乃至算数譬喻所不能及。须菩提！于意云何？’
English
English version: Regarding ‘When the mind is fully endowed, for the sake of perfect enlightenment, the sutra says, “Subhuti! What do you think? Has the Tathagata attained Anuttara Samyak-sambodhi?” and so on.’ Here, ‘no dharma’ is to avoid the fault of having views, thereby revealing Bodhi (enlightenment) and the Bodhi path (the path to enlightenment). It further reveals that Bodhi has two causes, namely, the words of Anuttara (supreme) and the words of Samyak-sambuddha (perfectly enlightened one). Among them, the sutra says, ‘No dharma whatsoever is attained by the Tathagata as Anuttara,’ this is because of the words of Anuttara, which reveals the self-nature of Bodhi and the liberation aspect of Bodhi. There, no dharma as small as a mote of dust has substance, therefore it should be known that it is unattainable and non-existent. The sutra says, ‘Furthermore, Subhuti! This dharma is equal,’ this is because of the words of Samyak-sambuddha, revealing the aspect of equality among those who attain Bodhi. Here, equality means that through the dharma of Bodhi, one can know that one is a Buddha. Herein, the sutra says, ‘There is no high or low,’ revealing that in the ultimate truth (paramartha), the lifespan and so on of all Buddhas are equal without high or low distinctions. The sutra says, ‘Because there is no sentient being, no person, no life-span, one attains equal Anuttara Samyak-sambodhi,’ revealing that Bodhi is equal with respect to the dharma of birth and death. The sutra says, ‘All good dharmas attain Anuttara Samyak-sambodhi,’ revealing the path of Bodhi. The sutra says, ‘What is called good dharma, good dharma, the Tathagata says is not good dharma, that is called good dharma,’ and so on, this is to establish the aspect of the ultimate truth. The sutra says: ‘Subhuti! If someone were to give away as alms a collection of the seven treasures equal to all the Sumeru mountain kings (Sumeru mountain king) in the three thousand great thousand worlds, and another person were to receive, uphold, recite, and explain to others even a four-line verse from this Prajnaparamita Sutra (Prajnaparamita Sutra), the merit of the former would not equal one percent, one thousandth, one hundred millionth, one koti part, one number part, one upanishad part, or even be comparable by calculation or analogy. Subhuti! What do you think?’ --------------------------------------------------------------------------------
Chinese
汝谓如来作是念‘我度众生’耶？须菩提！莫作是见。何以故？实无有众生如来度者。” 佛言：“须菩提！若有实众生如来度者，如来则有我、人、众生、寿者相。须菩提！如来说有我者，则非有我，而毛道凡夫生者以为有我。须菩提！毛道凡夫生者，如来说名非生，是故言毛道凡夫生。” 论曰： 此下第三于彼生具足中，为施设大利法故，经言“三千大千世界中，所有诸须弥山王”如是等。于中，为安立第一义教授故，经言“汝谓如来作是念‘我度众生’耶”如是等。又，经言“如来则有我、人、众生、寿者相”等者，此有何义？如来如尔焰而知，是故，若有众生，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！如来说有我者，则非有我”如是等。是故，但小儿凡夫有如是取故，经言“须菩提！毛道凡夫生者，如来说名非生，是故言毛道凡夫生”故。 经曰： “须菩提！于意云何？可以相成就得见如来不？”须菩提言：“如我解如来所说义，不以相成就得见如来。” 佛言：“如是，如是。须菩提！不以相成就得见如来。”佛言：“须菩提！若以相成就观如来者，转轮圣王应是如来，是故，非以相成就得见如来。” 尔时，世尊而说偈言 现代汉语译本： ‘你认为如来会有这样的想法吗，’我度化了众生‘？须菩提（Subhuti）！不要这样认为。为什么呢？实际上没有被如来所度化的众生。’ 佛说：‘须菩提（Subhuti）！如果真有被如来度化的众生，如来就有了我相、人相、众生相、寿者相。须菩提（Subhuti）！如来说有我，就不是真有我，只是凡夫俗子认为有我。须菩提（Subhuti）！如来说的凡夫俗子，实际上并非真正存在，所以才说是凡夫俗子。’ 论曰： 下面第三部分，为了在众生具足中，施设大利益之法，经文说‘三千大千世界中，所有诸须弥山王（Sumeru）’等等。其中，为了安立第一义的教授，经文说‘你认为如来会有这样的想法吗，’我度化了众生‘？’等等。还有，经文说‘如来就有了我相、人相、众生相、寿者相’等等，这有什么意义呢？如来如实地了知一切现象，因此，如果真有众生，如来就会执着于我。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（Subhuti）！如来说有我，就不是真有我’等等。因此，只有小儿凡夫才会这样执着，所以经文说‘须菩提（Subhuti）！如来说的凡夫俗子，实际上并非真正存在，所以才说是凡夫俗子’。 经文说： ‘须菩提（Subhuti）！你认为如何？可以通过具足色相来见到如来吗？’须菩提（Subhuti）说：‘依我理解如来所说的义理，不可以通过具足色相来见到如来。’ 佛说：‘是这样，是这样。须菩提（Subhuti）！不可以通过具足色相来见到如来。’佛说：‘须菩提（Subhuti）！如果通过具足色相来观察如来，那么转轮圣王（Chakravarti）也应该是如来了，所以，不可以通过具足色相来见到如来。’ 当时，世尊说了偈语：
English
English version: ‘Do you think that the Tathagata (如来, Thus Come One) would have this thought, ‘I have delivered sentient beings’? Subhuti (须菩提)! Do not have this view. Why? In reality, there are no sentient beings delivered by the Tathagata (如来).’ The Buddha said: ‘Subhuti (须菩提)! If there were truly sentient beings delivered by the Tathagata (如来), the Tathagata (如来) would have the characteristics of self, person, sentient being, and life-span. Subhuti (须菩提)! When the Tathagata (如来) speaks of a self, it is not a true self, but ordinary beings mistakenly believe there is a self. Subhuti (须菩提)! The ordinary beings the Tathagata (如来) speaks of are not truly existent, therefore they are called ordinary beings.’ Treatise says: Below, in the third part, in order to establish the Dharma of great benefit within the completeness of beings, the sutra says, ‘Among the three thousand great thousand worlds, all the Sumeru (须弥山王) mountains,’ and so on. Among them, in order to establish the teaching of the ultimate meaning, the sutra says, ‘Do you think that the Tathagata (如来) would have this thought, ‘I have delivered sentient beings’?’ and so on. Furthermore, the sutra says, ‘The Tathagata (如来) would have the characteristics of self, person, sentient being, and life-span,’ and so on, what is the meaning of this? The Tathagata (如来) knows all phenomena as they truly are, therefore, if there were truly sentient beings, the Tathagata (如来) would be attached to the idea of self. If there is actually no self, but one speaks of attachment to self, in order to be free from this attachment, the sutra says, ‘Subhuti (须菩提)! When the Tathagata (如来) speaks of a self, it is not a true self,’ and so on. Therefore, only childish ordinary beings have such attachments, so the sutra says, ‘Subhuti (须菩提)! The ordinary beings the Tathagata (如来) speaks of are not truly existent, therefore they are called ordinary beings.’ The Sutra says: ‘Subhuti (须菩提)! What do you think? Can the Tathagata (如来) be seen by the accomplishment of physical characteristics?’ Subhuti (须菩提) said: ‘According to my understanding of the meaning of what the Tathagata (如来) has said, the Tathagata (如来) cannot be seen by the accomplishment of physical characteristics.’ The Buddha said: ‘It is so, it is so. Subhuti (须菩提)! The Tathagata (如来) cannot be seen by the accomplishment of physical characteristics.’ The Buddha said: ‘Subhuti (须菩提)! If the Tathagata (如来) were to be viewed by the accomplishment of physical characteristics, then the Chakravarti (转轮圣王) king should also be the Tathagata (如来), therefore, the Tathagata (如来) cannot be seen by the accomplishment of physical characteristics.’ At that time, the World Honored One spoke in verse: -------------------------------------------------------------------------------- ： “若以色见我， 以音声求我， 是人行邪道， 不能见如来。 彼如来妙体， 即法身诸佛， 法体不可见， 彼识不能知。
Chinese
“须菩提！于意云何？如来可以相成就得阿耨多罗三藐三菩提耶？须菩提！莫作是念：‘如来以相成就得阿耨多罗三藐三菩提。’” 论曰： 此下第四于彼心具足中，为摄取法身故，经言“须菩提！于意云何？可以相成就得见如来不”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，即说觉及识，此世谛所摄应知。彼不能见者，谓彼世谛行者。 第二偈显示如彼不应见及不应因缘，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“法体不可见”，彼识不能知故。 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，应相具 现代汉语译本： ‘如果有人以（佛的）外貌来看我，以（赞美的）声音来求我， 这个人就是在行邪道，他不能见到如来（Tathagata，佛的称号之一）。 那如来微妙的身体，就是法身诸佛， 法身本体是不可见的，他们的意识无法认知。 ‘须菩提（Subhuti，佛陀的弟子之一）！你认为怎么样？如来可以通过具足三十二相来成就阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）吗？’须菩提！不要这样想：‘如来是通过具足三十二相来成就阿耨多罗三藐三菩提的。’ 论曰： 以下第四部分，为了在彼心具足中摄取法身，经文说‘须菩提！你认为怎么样？可以通过具足三十二相来见到如来吗？’等等。其中，第一个偈颂显示了不应该见、不可见的原因。为什么不可见呢？因为他们所见的是世俗谛。‘是人行邪静者’，禅定被称为‘静’，因为得到禅定的人被称为寂静者。而且禅定也名为思惟修，其中，‘思’由意所摄；‘修’由识所摄。说‘寂静者’，就是指觉和识，这应知是世俗谛所摄。‘彼不能见者’，是指那些行于世俗谛的人。 第二个偈颂显示了不应该见以及不应该作为因缘的原因，即初分、次分。其中，偈颂说以法应见佛，‘法’指的是真如的意义。这是什么因缘呢？偈颂说导师以法为身。因为以真如为缘故，出生诸佛清净之身，这是不可见的，只能见法，所以他们不应该见。又是什么因缘导致不可见呢？因为那法是真如之相，不是通过言语就能理解的，只能通过自己证悟才能知晓。‘不如言说者’，不是用见，实际上是不能知晓的。为了显示这个意义，偈颂说‘法体不可见’，他们的意识无法认知。 在此住处中，得以显示应该以法身来见如来，而不是以具足三十二相的色身。‘如果这样，如来虽然不应该以具足三十二相的色身来见，应该以具足三十二相……’
English
English version: ‘If anyone sees me through form, Or seeks me through sound, That person is walking an evil path, And cannot see the Tathagata (Tathagata, one of the titles of the Buddha). That subtle body of the Tathagata, Is the Dharmakaya (Dharmakaya, the body of the Dharma) of all Buddhas, The Dharmakaya is invisible, Their consciousness cannot know it.’ ‘Subhuti (Subhuti, one of the Buddha's disciples)! What do you think? Can the Tathagata attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) through the perfection of characteristics?’ Subhuti! Do not think like this: ‘The Tathagata attains Anuttara-samyak-sambodhi through the perfection of characteristics.’ Treatise: In the fourth section below, in order to include the Dharmakaya in the perfection of that mind, the sutra says, ‘Subhuti! What do you think? Can the Tathagata be seen through the perfection of characteristics?’ and so on. Among them, the first verse shows why it should not be seen and cannot be seen. Why cannot it be seen? Because what they see is the worldly truth. ‘That person walks an evil path of stillness,’ meditation is called ‘stillness’ because those who attain meditation are called the silent ones. Moreover, meditation is also called contemplation and cultivation, in which ‘contemplation’ is included by the mind; ‘cultivation’ is included by consciousness. Saying ‘the silent ones’ refers to awareness and consciousness, which should be known to be included in the worldly truth. ‘Those who cannot see’ refers to those who practice in the worldly truth. The second verse shows the reasons why it should not be seen and should not be the cause, namely the first part and the second part. Among them, the verse says that the Buddha should be seen through the Dharma, and ‘Dharma’ refers to the meaning of Suchness (Tathata). What is the cause of this? The verse says that the guide takes the Dharma as the body. Because Suchness is the cause, the pure bodies of all Buddhas are born, which are invisible, and only the Dharma can be seen, so they should not be seen. What is the cause of invisibility? Because that Dharma is the aspect of Suchness, it cannot be understood through words, but only through one's own realization. ‘Those who cannot speak’ cannot know it in reality, not by seeing. To show this meaning, the verse says, ‘The Dharmakaya is invisible,’ their consciousness cannot know it. In this abode, it is shown that the Tathagata should be seen through the Dharmakaya, not through the physical body with the perfection of characteristics. ‘If so, although the Tathagata should not be seen through the physical body with the perfection of characteristics, should be seen through the perfection of characteristics...’ --------------------------------------------------------------------------------