Chinese
世界微尘”如是等。于中，细末方便及无所见方便等，此破如前说应知。经言“彼微尘众甚多。世尊”者，是细末方便。经言“若是微尘众实有者，佛则不说是微尘众”等者，是为无所见方便。此说有何义？若微尘众第一义是有者，世尊则不说非聚。经言“佛说微尘众，则非微尘众，是故佛说微尘众”，以此聚体不成故。若异此者，虽不说，亦自知是聚，何义须说？ 经言“如来所说三千大千世界”等者，此是无所见方便，此破名身，亦如前说应知。于中，世界者，谓明众生世故。彼唯名身得名故，经言“若世界实有者，则是一合相”者。于中，为并说若世界、若微尘界故，有二种抟取，谓一抟取及差别抟取。众生类、众生世界有者，此为一抟取。微尘有者，此为差别抟取，以取微尘众集故。经言“如来说一合相，则非一合相”等者，此上座须菩提安立第一义故，世尊为成就如是义故。经说“一合相者，即是不可说”等，此何所显示？世言说故，有彼抟取；第一义故，彼法不可说。彼小儿凡夫如言说取，非第一义。 已说无所见方便，破义未说。无所见中，入相应三昧时不分别，谓：如所不分别，及何人？何法？何方便？云何不分别？此后具说。 经言“须菩提！若人如是言：‘佛说我见’”等， 现代汉语译本： ‘世界微尘’等等。其中，细末方便和无所见方便等等，这些破斥的道理应该像前面所说的那样理解。经文说‘那些微尘的数量非常多，世尊’，这是细末方便。经文说‘如果微尘的集合真实存在，佛陀就不会说那是微尘的集合’等等，这是无所见方便。这样说有什么意义呢？如果微尘的集合在第一义谛上是真实存在的，世尊就不会说它不是集合。经文说‘佛说微尘的集合，就不是微尘的集合，所以佛才说微尘的集合’，这是因为集合的自体不能成立。如果不是这样，即使不说，也自然知道是集合，又何必需要说呢？ 经文说‘如来说的三千大千世界’等等，这是无所见方便，这种破斥名身（nama-kaya）的方法，也应该像前面所说的那样理解。其中，‘世界’是指显明众生世间。因为世界仅仅是名身而得名，所以经文说‘如果世界真实存在，就会是一个一合相’。其中，为了同时说明世界和微尘界，有两种执取，即一合执取和差别执取。认为众生种类、众生世界存在，这是一种一合执取。认为微尘存在，这是一种差别执取，因为执取了微尘的集合。经文说‘如来说一合相，就不是一合相’等等，这是上座须菩提（Subhuti）安立第一义谛的缘故，世尊为了成就这样的意义。经文说‘一合相，就是不可说’等等，这显示了什么呢？因为世俗言说，才有那种执取；就第一义谛而言，那种法是不可说的。那些小孩子和凡夫按照言说来执取，而不是按照第一义谛来执取。 已经说了无所见方便，破斥的意义还没有说。在无所见中，进入相应三昧（samadhi）时，不分别，即：不分别什么，以及什么人？什么法？什么方便？怎样不分别？这些将在后面详细说明。 经文说‘须菩提（Subhuti）！如果有人这样说：‘佛说我见’’等等。
English
English version: 'World dust' and so on. Among these, the subtle-end means and the invisible means, etc., the refutation of these should be understood as previously stated. The sutra says, 'Those dust particles are very numerous, World Honored One,' this is the subtle-end means. The sutra says, 'If the collection of dust particles truly exists, the Buddha would not say that it is a collection of dust particles,' etc., this is the invisible means. What is the meaning of this statement? If the collection of dust particles truly exists in the ultimate sense, the World Honored One would not say that it is not a collection. The sutra says, 'The Buddha speaks of a collection of dust particles, which is not a collection of dust particles; therefore, the Buddha speaks of a collection of dust particles,' because the self-nature of the collection cannot be established. If it were otherwise, even without saying it, one would naturally know it is a collection, so what need is there to say it? The sutra says, 'The Tathagata speaks of the three thousand great thousand worlds,' etc., this is the invisible means, and this method of refuting the name-body (nama-kaya) should also be understood as previously stated. Among these, 'world' refers to illuminating the world of sentient beings. Because the world is named only by the name-body, the sutra says, 'If the world truly exists, it would be a single aggregate.' Among these, in order to simultaneously explain the world and the dust-particle world, there are two kinds of grasping, namely, single-aggregate grasping and differential grasping. Believing that the types of sentient beings and the worlds of sentient beings exist, this is a single-aggregate grasping. Believing that dust particles exist, this is a differential grasping, because it grasps the collection of dust particles. The sutra says, 'The Tathagata speaks of a single aggregate, which is not a single aggregate,' etc., this is because the Venerable Subhuti (Subhuti) establishes the ultimate truth, and the World Honored One does so to accomplish such meaning. The sutra says, 'A single aggregate is unspeakable,' etc., what does this show? Because of worldly speech, there is that grasping; in terms of the ultimate truth, that dharma is unspeakable. Those children and ordinary people grasp according to speech, not according to the ultimate truth. The invisible means have been explained, but the meaning of refutation has not yet been explained. In the invisible, when entering the corresponding samadhi (samadhi), there is no discrimination, that is: what is not discriminated, and who? What dharma? What means? How is there no discrimination? These will be explained in detail later. The sutra says, 'Subhuti (Subhuti)! If someone says, 'The Buddha said I see,' etc. --------------------------------------------------------------------------------
Chinese
此等显示如所不分别。云何得显示？如外道说我，如来说为我见故，安置人无我；又为说有此我见故，安置法无我。若有彼我见，是见所摄。如是观察，菩萨入相应三昧时，不复分别，即此观察为入方便。经言“须菩提！菩萨发阿耨多罗三藐三菩提心”者，此显示无分别人。经言“于一切法”者，此显示于何法不分别。经言“应如是知，如是见，如是信”者，此显示增上心、增上智故，于无分别中知、见、胜解。于中，若智依止奢摩他故知，依止毗钵舍那故见，此二依止三摩提故胜解，以三摩提自在故，解内攀缘影像，彼名胜解。经言“如是不住法相”者，此正显示无分别。经言“所言法相、法相者，如来说即非法相，是名法相”者，此显示法相中不共义及相应义，如前已说。 如是一切住处中，相应三摩提方便亦尔应知。欲愿及摄散二种，如前所说，更无别义，是故不复说其方便。 经曰： “须菩提！若有菩萨摩诃萨，以满无量阿僧祇世界七宝持用布施。若有善男子、善女人发菩萨心者，于此般若波罗蜜经，乃至四句偈等，受持、读诵、为他人说，其福德胜彼无量阿僧祇。云何为人演说，而不名说，是名为说？ “一切有为法， 如星、翳、灯、幻、 露、泡、梦、电、云， 应作如 现代汉语译本： 如果这些显现不加以分别，又如何能够显现呢？就像外道说有‘我’（Atman，灵魂、真我），如来（Tathagata，佛陀的称号）为了破除这种‘我见’，所以安立‘人无我’（Pudgala-nairatmya，人没有永恒不变的实体）；又为了说明有这种‘我见’的缘故，所以安立‘法无我’（Dharma-nairatmya，一切事物没有永恒不变的自性）。如果存在那种‘我见’，就被这种见解所束缚。像这样观察，菩萨进入相应的‘三摩地’（Samadhi，禅定）时，不再分别，这种观察就是进入禅定的方便。经文说：‘须菩提！菩萨发阿耨多罗三藐三菩提心’（Anuttara-samyak-sambodhi-citta，无上正等正觉之心）’，这显示了不分别的人。经文说：‘于一切法’，这显示了对于什么法不分别。经文说：‘应如是知，如是见，如是信’，这显示了因为增上心、增上智的缘故，在无分别中知、见、胜解。其中，如果智慧依止‘奢摩他’（Samatha，止）的缘故而知，依止‘毗钵舍那’（Vipasyana，观）的缘故而见，这二者依止‘三摩提’的缘故而胜解，因为‘三摩提’自在的缘故，理解内在攀缘的影像，这被称为胜解。经文说：‘如是不住法相’，这正是显示无分别。经文说：‘所言法相、法相者，如来说即非法相，是名法相’，这显示了法相中不共的意义以及相应的意义，如前面已经说过的。 像这样，在一切住处中，相应的‘三摩地’方便也应当这样理解。欲愿以及摄散两种，如前面所说，没有别的意义，所以不再说明它的方便。 经文说： ‘须菩提！如果有菩萨摩诃萨（Bodhisattva-mahasattva，大菩萨），用充满无量阿僧祇（Asamkhya，极大的数字单位）世界的七宝来布施。如果有善男子、善女人发菩萨心的人，对于这部《般若波罗蜜经》（Prajnaparamita Sutra，以空性为核心的智慧经典），乃至四句偈等，受持、读诵、为他人解说，他的福德胜过前者无量阿僧祇。怎样为他人演说，而不名为说，这才是真正的演说？’ ‘一切有为法， 如星、翳、灯、幻、 露、泡、梦、电、云， 应作如是观。’
English
English version: If these appearances are not distinguished, how can they appear? Just as the heretics speak of 'Atman' (soul, true self), the Tathagata (title of the Buddha) establishes 'Pudgala-nairatmya' (no self of person, the absence of a permanent, unchanging self in individuals) to eliminate this 'self-view'; and to explain the reason for having this 'self-view', he establishes 'Dharma-nairatmya' (no self of phenomena, the absence of inherent existence in all things). If that 'self-view' exists, it is bound by this view. Observing in this way, when a Bodhisattva enters the corresponding 'Samadhi' (meditative absorption), he no longer distinguishes, and this observation is the means of entering Samadhi. The sutra says: 'Subhuti! The Bodhisattva generates the Anuttara-samyak-sambodhi-citta (mind of unsurpassed perfect enlightenment)', this shows the person who does not distinguish. The sutra says: 'In all dharmas', this shows what dharmas are not distinguished. The sutra says: 'One should know, see, and believe in this way', this shows that because of increased mind and increased wisdom, one knows, sees, and understands in non-distinction. Among them, if wisdom knows because it relies on 'Samatha' (tranquility), and sees because it relies on 'Vipasyana' (insight), these two rely on 'Samadhi' for understanding, and because of the freedom of 'Samadhi', one understands the images of inner clinging, which is called understanding. The sutra says: 'Thus not abiding in the characteristics of dharmas', this precisely shows non-distinction. The sutra says: 'What is called the characteristic of dharmas, the characteristic of dharmas, the Tathagata says is not the characteristic of dharmas, that is called the characteristic of dharmas', this shows the uncommon meaning and the corresponding meaning in the characteristics of dharmas, as has been said before. In this way, in all abodes, the corresponding means of 'Samadhi' should also be understood in this way. Desire and the two kinds of gathering and scattering, as mentioned before, have no other meaning, so there is no further explanation of its means. The sutra says: 'Subhuti! If there is a Bodhisattva-mahasattva (great Bodhisattva) who uses the seven treasures filling countless Asamkhya (incalculable number) worlds for almsgiving. If there are good men and good women who generate the Bodhi-citta, and receive, uphold, recite, and explain to others even four lines of verse from this Prajnaparamita Sutra (Perfection of Wisdom Sutra), their merit surpasses the former by countless Asamkhyas. How does one explain to others without calling it explaining, that is called true explaining?' 'All conditioned phenomena are like a star, an illusion, a lamp, a magic trick, a dewdrop, a bubble, a dream, lightning, a cloud; one should contemplate them thus.' -------------------------------------------------------------------------------- 是观。” 论曰：
Chinese
此下第三为不染行住。于中二种：一为说法不染，二为流转不染。 为说法不染故，经言“须菩提！若有菩萨摩诃萨，以满无量阿僧祇世界七宝”如是等。此何所显示？以有如是大利益故，决定应演说；如是演说，而无所染。经言“云何为人演说，而不名说，是名为说”者，此有何义？显示不可言说故。不演说彼法有可说体，应如是演说；若异此者，则为染说，以颠倒义故。又，如是说时，不求信敬等，亦为无染说法。 为流转无染故，经说偈言“一切有为法，如星、翳、灯、幻”等。此偈显示四种有为相：一、自性相，二者、所住味相，三、随顺过失相，四、随顺出离相。于中，自性相者，共相见识，此相如星，应如是见。何以故？无智闇中有彼光故，有智明中无彼光故。人、法我见如翳，应如是见。何以故？以取无义故。识如灯，应如是见。何以故？渴爱润取缘故，炽然于中着。所住味相者，味着颠倒境界故，彼如幻，应如是见。何以故？以颠倒见故。于中，随顺过失相者，无常等随顺故。彼露譬喻者，显示相体无有，以随顺无常故。彼泡譬喻者，显示随顺苦体，以受如泡故。若有受，皆是苦，以三苦故，随有应知：彼苦生故，是苦苦；破灭故，是坏苦；不相离故， 现代汉语译本： ‘是观’。 论曰： 此下第三是不染行住。其中有两种：一是说法不染，二是流转不染。 为了说法不染，经中说‘须菩提（Subhuti）！若有菩萨摩诃萨（Bodhisattva-Mahāsattva），以满无量阿僧祇（asaṃkhya）世界七宝’等等。这显示了什么？因为有这样大的利益，所以决定应该演说；这样演说，而没有任何染着。经中说‘云何为人演说，而不名说，是名为说’，这有什么意义？显示不可言说。不演说那个法有可说的实体，应该这样演说；如果不是这样，那就是染着的说法，因为是颠倒的意义。而且，这样说的时候，不求信敬等等，也是无染的说法。 为了流转无染，经中说了偈子‘一切有为法，如星、翳、灯、幻’等等。这个偈子显示了四种有为相：一、自性相，二、所住味相，三、随顺过失相，四、随顺出离相。其中，自性相，是共相见识，这个相就像星星，应该这样看。为什么呢？因为在没有智慧的黑暗中有它的光，在有智慧的光明中没有它的光。人、法我见像眼翳，应该这样看。为什么呢？因为执取没有意义的东西。识像灯，应该这样看。为什么呢？因为渴爱滋润执取为缘故，炽盛地在其中执着。所住味相，是贪着颠倒境界，它像幻象，应该这样看。为什么呢？因为是颠倒的见解。其中，随顺过失相，是因为无常等等随顺的缘故。露珠的比喻，显示相的体性是没有的，因为随顺无常的缘故。水泡的比喻，显示随顺苦的体性，因为感受像水泡一样。如果有感受，都是苦，因为三苦的缘故，应该知道：因为苦的生起，是苦苦；因为破灭，是坏苦；因为不相离，