Chinese
足为因，得阿耨多罗三藐三菩提。”为离此着故，经言“须菩提！于意云何？如来可以相成就得阿耨多罗三藐三菩提？须菩提！莫作是念”等者。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。 经曰： “须菩提！汝若作是念：‘菩萨发阿耨多罗三藐三菩提心者，说诸法断灭相。’须菩提！莫作是念：‘菩萨发阿耨多罗三藐三菩提心，说诸法断灭相。’何以故？菩萨发阿耨多罗三藐三菩提心者，于法不说断灭相。 “须菩提！若善男子、善女人，以满恒河沙等世界七宝，持用布施。若有菩萨知一切法无我，得无生法忍，此功德胜前所得福德。须菩提！以诸菩萨不取福德故。” 须菩提白佛言：“世尊！菩萨不取福德？” 佛言：“须菩提！菩萨受福德，不取福德，是故菩萨取福德。” 论曰： 此下第五于彼心具足中，为不住生死、涅槃故。于中有二：一为不住涅槃，二为不住生死。 为不住涅槃故，“须菩提！汝若作是念：‘菩萨发阿耨多罗三藐三菩提心者，说诸法断灭相’”如是等。于中，经言“于法不说断灭”者，谓如所住法而通达，不断一切生死影像法，于涅槃自在行利益众生事。此中，为遮一向寂静故，显示不住涅槃。“若不住涅槃 现代汉语译本： ‘可以凭借具足色相而证得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）。’为了破除这种执着，经中说‘须菩提！你的意思如何？如来可以凭借具足色相而证得阿耨多罗三藐三菩提吗？须菩提！不要这样认为’等等。这段话的意思是说，即使色相具足，也不能作为证得菩提的根本原因，因为色相是色法的自性。 经中说： ‘须菩提！如果你这样想：‘菩萨发阿耨多罗三藐三菩提心的人，是说诸法断灭之相。’须菩提！不要这样想：‘菩萨发阿耨多罗三藐三菩提心，是说诸法断灭之相。’为什么呢？菩萨发阿耨多罗三藐三菩提心的人，对于诸法不说断灭之相。 ‘须菩提！如果有善男子、善女人，用充满恒河沙数那么多世界的七宝来布施。如果有菩萨了知一切法无我，证得无生法忍，这功德胜过前面所得到的福德。须菩提！因为诸菩萨不执取福德的缘故。’ 须菩提问佛说：‘世尊！菩萨不执取福德吗？’ 佛说：‘须菩提！菩萨受用福德，但不执取福德，所以菩萨才能够获得福德。’ 论中说： 下面第五部分，是为了在具足菩提心中，不住于生死和涅槃。其中分为两部分：一是不住于涅槃，二是不住于生死。 为了不住于涅槃，经中说：‘须菩提！如果你这样想：‘菩萨发阿耨多罗三藐三菩提心的人，是说诸法断灭之相’等等。’其中，经文说‘对于诸法不说断灭’，是指如实安住于诸法而通达，不断绝一切生死影像之法，在涅槃中自在地行事，利益众生。这里，为了遮止一味地追求寂静，所以显示不住于涅槃。
English
English version: ‘Attaining Anuttara-samyak-sambodhi (unexcelled, complete and perfect enlightenment) is due to the perfection of physical characteristics.’ To dispel this attachment, the Sutra says, ‘Subhuti! What do you think? Can the Tathagata attain Anuttara-samyak-sambodhi by the perfection of physical characteristics? Subhuti! Do not think so,’ and so on. This means that even with perfect physical characteristics, it is not the fundamental cause of attaining Bodhi, because physical characteristics are the nature of form. The Sutra says: ‘Subhuti! If you think, ‘Those who have aroused the mind for Anuttara-samyak-sambodhi speak of the characteristics of the cessation of all dharmas.’ Subhuti! Do not think so: ‘Those who have aroused the mind for Anuttara-samyak-sambodhi speak of the characteristics of the cessation of all dharmas.’ Why? Those who have aroused the mind for Anuttara-samyak-sambodhi do not speak of the characteristics of the cessation of dharmas. ‘Subhuti! If a good man or good woman were to give as alms the seven treasures filling worlds as numerous as the sands of the Ganges, and if a Bodhisattva understands that all dharmas are without self and attains forbearance of the unoriginated, this merit would surpass the merit gained before. Subhuti! It is because the Bodhisattvas do not grasp at merit.’ Subhuti said to the Buddha, ‘World Honored One! Do Bodhisattvas not grasp at merit?’ The Buddha said, ‘Subhuti! Bodhisattvas receive merit, but they do not grasp at merit; therefore, Bodhisattvas obtain merit.’ The Treatise says: The fifth part below is for not dwelling in Samsara (birth and death) and Nirvana in the perfection of the Bodhi mind. There are two parts: one is not dwelling in Nirvana, and the other is not dwelling in Samsara. For not dwelling in Nirvana, the Sutra says, ‘Subhuti! If you think, ‘Those who have aroused the mind for Anuttara-samyak-sambodhi speak of the characteristics of the cessation of all dharmas,’ and so on.’ Among them, the Sutra says, ‘Do not speak of the cessation of dharmas,’ which means to abide in dharmas as they are and understand them, not cutting off all the dharmas of the image of Samsara, and freely acting in Nirvana to benefit sentient beings. Here, in order to prevent the one-sided pursuit of tranquility, it shows not dwelling in Nirvana. --------------------------------------------------------------------------------
Chinese
，应受生死苦恼。”为离此着，显示不住流转故，经言“须菩提！若善男子、善女人，以满恒河沙等世界七宝，持用布施”如是等。于中，经言“无我”、“无生法忍”者何义？如来于有为法得自在故，无彼生、死，法、我；又非业、烦恼力生故无生，故名无我、无生者。此中云何得显示？如说摄取余福，尚于生死中不受苦恼，何况菩萨于无我、无生法中得忍已，所生福德，胜多于彼。 经言“须菩提！以诸菩萨不取福德”者，此显示不住生死故。若住生死，即受福聚。又，经言“须菩提白佛言：‘世尊！菩萨不取福德’”者，此有何义？以世尊于余处说应受福聚故。经言“佛言：‘须菩提！菩萨受福德，不取福德，是故菩萨取福德’”者，此显示以方便应受，而不应取故。受者，说有故。取者，修彼道故。如福聚及果中，皆不应着。 经曰： “须菩提！若有人言：‘如来若去若来，若住若坐若卧。’是人不解我所说义。何以故？如来者，无所至去，无所从来，故名如来。” 论曰： 此下第六于心具足中，为行住净。 于中，复有三种：一、威仪行住，二、名色观破自在行住，三、不染行住应知。为威仪行住故，经言“须菩提！若有人言：‘如来若去若来’”等。于中，行 现代汉语译本：，应当承受生死带来的苦恼。为了脱离这种执着，显示不住于生死流转，所以经中说：‘须菩提！如果善男子、善女人，用充满恒河沙数世界的七宝来布施’等等。其中，经文所说的‘无我’、‘无生法忍’是什么意思呢？如来对于有为法已经得到自在，所以没有那些生、死，法、我；又不是因为业和烦恼的力量而生，所以是无生，因此称为无我、无生。这里面如何显示这个道理呢？就像说摄取其余的福报，尚且在生死中不受苦恼，更何况菩萨在无我、无生法中得到忍耐之后，所产生的福德，胜过他们很多。 经文说：‘须菩提！因为诸位菩萨不执取福德’，这是为了显示不住于生死。如果住在生死中，就会承受福报的聚集。另外，经文说：‘须菩提问佛说：‘世尊！菩萨不执取福德’”，这有什么含义呢？因为世尊在其他地方说过应该承受福报的聚集。经文说：‘佛说：‘须菩提！菩萨承受福德，但不执取福德，所以菩萨才取福德’”，这是为了显示应该以方便法承受，而不应该执取。承受，是说有这个福德；执取，是说修习这个道。就像福报的聚集和果报中，都不应该执着。 经文说： ‘须菩提！如果有人说：‘如来若去若来，若住若坐若卧。’这个人不了解我所说的意义。为什么呢？如来，是无所去，无所来，所以名为如来。’ 论中说： 下面第六点，在心具足中，是为了行住的清净。 其中，又有三种：一、威仪行住，二、名色观破自在行住，三、不染行住应该知道。为了威仪行住，经文说：‘须菩提！如果有人说：‘如来若去若来’等等。其中，行
English
English version: , should endure the suffering of birth and death. To detach from this attachment, showing non-abiding in the cycle of rebirth, the sutra says, 'Subhuti! If a virtuous man or virtuous woman were to give with seven treasures filling worlds as numerous as the sands of the Ganges,' and so on. Among these, what is the meaning of 'no-self' (Anatta) and 'acceptance of the non-arising of phenomena' (Anutpattika-dharma-kshanti) mentioned in the sutra? Because the Tathagata (如来) [Thus Come One] has attained mastery over conditioned phenomena, there is no birth, death, phenomena, or self for him; moreover, he is not born from the power of karma and afflictions, so he is unborn, hence called no-self and unborn. How is this shown here? It is like saying that even taking other blessings, one would not suffer in birth and death, how much more so the merit produced by a Bodhisattva (菩萨) [Enlightenment Being] who has attained acceptance of the non-self and non-arising of phenomena, which surpasses them greatly. The sutra says, 'Subhuti! Because all Bodhisattvas do not grasp at merit,' this is to show non-abiding in birth and death. If one abides in birth and death, one will receive the accumulation of blessings. Furthermore, the sutra says, 'Subhuti asked the Buddha (佛) [Awakened One], 'World Honored One (世尊) [Bhagavan]! Bodhisattvas do not grasp at merit,' what is the meaning of this? Because the World Honored One has said elsewhere that one should receive the accumulation of blessings. The sutra says, 'The Buddha said, 'Subhuti! Bodhisattvas receive merit, but do not grasp at merit, therefore Bodhisattvas take merit,' this is to show that one should receive it with skillful means, but should not grasp at it. Receiving means that there is this merit; grasping means cultivating that path. Just like in the accumulation of blessings and the fruits, one should not be attached. The sutra says: 'Subhuti! If someone says, 'The Tathagata goes, comes, stays, sits, or lies down,' that person does not understand the meaning of what I have said. Why? The Tathagata is nowhere to go, nowhere to come from, hence called Tathagata.' The treatise says: Below, the sixth point, in the completeness of mind, is for the purity of walking and dwelling. Among these, there are three types: first, dignified walking and dwelling; second, walking and dwelling with freedom from the observation and destruction of name and form; third, un-tainted walking and dwelling should be known. For the sake of dignified walking and dwelling, the sutra says, 'Subhuti! If someone says, 'The Tathagata goes, comes,' and so on. Among these, walking -------------------------------------------------------------------------------- 者，谓去来；住者，谓余威仪。 经曰：
Chinese
“须菩提！若善男子、善女人，以三千大千世界微尘，复以尔许微尘世界，碎为微尘阿僧祇。须菩提！于意云何？是微尘众宁为多不？” 须菩提言：“彼微尘众甚多。世尊！何以故？若是微尘众实有者，佛则不说是微尘众。何以故？佛说微尘众，则非微尘众，是故佛说微尘众。世尊！如来所说三千大千世界，则非世界，是故佛说三千大千世界。何以故？若世界实有者，则是一合相。如来说一合相，则非一合相，是故佛说一合相。” 佛言：“须菩提！一合相者，则是不可说，但凡夫之人贪着其事。何以故？须菩提！若人如是言：‘佛说我见、人见、众生见、寿者见。’须菩提！于意云何？是人所说为正语不？”须菩提言：“不也。世尊！何以故？世尊！如来说我见、人见、众生见、寿者见，即非我见、人见、众生见、寿者见，是名我见、人见、众生见、寿者见。” “须菩提！菩萨发阿耨多罗三藐三菩提心者，于一切法，应如是知，如是见，如是信，如是不住法相。何以故？须菩提！所言法相、法相者，如来说即非法相，是名法相。” 论曰： 此下第二为破名色身自在行住故，经言“须菩提！若善男子、善女人，以三千大千 现代汉语译本：‘者’，指的是来和去；‘住’，指的是其他的威仪（指行、住、坐、卧中的其他姿势）。 经中说： ‘须菩提（Subhuti，佛陀的弟子）！如果善男子、善女人，以三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙观中的一个巨大世界系统）的微尘，再以和那些微尘一样多的微尘世界，粉碎成阿僧祇（Asamkhya，极大的数字单位）数量的微尘。须菩提！你认为怎么样？这些微尘的数量多不多？’ 须菩提回答说：‘那些微尘的数量非常多。世尊（Bhagavan，佛陀的尊称）！为什么呢？如果这些微尘真的存在，佛陀就不会说这些是微尘了。为什么呢？佛陀所说的微尘，就不是真正的微尘，所以佛陀才说微尘。世尊！如来（Tathagata，佛陀的称号之一）所说的三千大千世界，就不是真正的世界，所以佛陀才说三千大千世界。为什么呢？如果世界真的存在，那就是一个‘一合相’（ekalakshana，统一的整体）。如来说的‘一合相’，就不是真正的‘一合相’，所以佛陀才说‘一合相’。’ 佛说：‘须菩提！这个‘一合相’，是不可说的，只是凡夫俗子执着于它。为什么呢？须菩提！如果有人这样说：‘佛说有我见（Atma-drishti，执着于自我的见解）、人见（pudgala-drishti，执着于人的见解）、众生见（sattva-drishti，执着于众生的见解）、寿者见（jiva-drishti，执着于寿命的见解）。’须菩提！你认为怎么样？这个人说的是正确的吗？’须菩提回答说：‘不是的。世尊！为什么呢？世尊！如来说的我见、人见、众生见、寿者见，就不是真正的我见、人见、众生见、寿者见，只是名为我见、人见、众生见、寿者见。’ ‘须菩提！菩萨（Bodhisattva，追求觉悟的修行者）发阿耨多罗三藐三菩提心（Anuttara-samyak-sambodhi-citta，无上正等正觉之心）的人，对于一切法（dharma，佛法、事物、规律），应该这样了解，这样看待，这样相信，这样不住于法相（dharma-lakshana，法的表象）。为什么呢？须菩提！所说的法相、法相，如来说就不是真正的法相，只是名为法相。’ 论中说： 下面第二段是为了破除名色身（nama-rupa-kaya，由名称和色相构成的身体）的自在行住，所以经中说‘须菩提！如果善男子、善女人，以三千大千
English
English version: ‘Going’ refers to coming and going; ‘Staying’ refers to other deportments (referring to other postures in walking, standing, sitting, and lying down). The Sutra says: ‘Subhuti (Buddha's disciple)! If a virtuous man or virtuous woman were to take the dust particles of a Trisahasra-Mahasahasra-lokadhatu (a vast world system in Buddhist cosmology), and then pulverize as many dust-particle worlds as there are dust particles into an Asamkhya (an extremely large numerical unit) of dust particles. Subhuti! What do you think? Are these dust particles numerous or not?’ Subhuti replied: ‘Those dust particles are exceedingly numerous. Bhagavan (a title of the Buddha)! Why is that? If these dust particles truly existed, the Buddha would not have spoken of them as dust particles. Why is that? What the Buddha speaks of as dust particles are not truly dust particles; therefore, the Buddha speaks of dust particles. Bhagavan! What the Tathagata (another title of the Buddha) speaks of as the Trisahasra-Mahasahasra-lokadhatu is not truly a world; therefore, the Buddha speaks of the Trisahasra-Mahasahasra-lokadhatu. Why is that? If the world truly existed, it would be a ‘ekalakshana’ (a unified whole). What the Tathagata speaks of as ‘ekalakshana’ is not truly ‘ekalakshana’; therefore, the Buddha speaks of ‘ekalakshana.’ The Buddha said: ‘Subhuti! This ‘ekalakshana’ is unspeakable; it is only that ordinary people are attached to it. Why is that? Subhuti! If someone were to say: ‘The Buddha speaks of Atma-drishti (the view of self), pudgala-drishti (the view of person), sattva-drishti (the view of sentient beings), and jiva-drishti (the view of life).’ Subhuti! What do you think? Is what this person says correct?’ Subhuti replied: ‘No, Bhagavan! Why is that? Bhagavan! What the Tathagata speaks of as Atma-drishti, pudgala-drishti, sattva-drishti, and jiva-drishti are not truly Atma-drishti, pudgala-drishti, sattva-drishti, and jiva-drishti; they are merely named Atma-drishti, pudgala-drishti, sattva-drishti, and jiva-drishti.’ ‘Subhuti! A Bodhisattva (a being who seeks enlightenment) who has generated the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment) should, with regard to all dharmas (teachings, phenomena, principles), know them in this way, see them in this way, believe in them in this way, and not abide in dharma-lakshana (the appearance of dharmas). Why is that? Subhuti! What is spoken of as dharma-lakshana, dharma-lakshana, the Tathagata says is not truly dharma-lakshana; it is merely named dharma-lakshana.’ The Treatise says: The second section below is to refute the unconstrained going and staying of the nama-rupa-kaya (the body composed of name and form), therefore the Sutra says, ‘Subhuti! If a virtuous man or virtuous woman, with the Trisahasra-Mahasahasra --------------------------------------------------------------------------------