Chinese
行施”者，此为说相，六波罗蜜，六摄一切檀那体性故。檀那有三种：一资生施者，谓檀那波罗蜜；二无畏施者，谓尸罗波罗蜜、羼提波罗蜜；三法施者，谓毗梨耶波罗蜜、禅那波罗蜜、般若波罗蜜等。若无精进，于受法人所为说法时，疲倦故不能说法。若无禅定，则贪于信敬供养，及不能忍寒热逼恼故，染心说法。若无智慧，便颠倒说法，多有过故。不离此三得成法施。彼诸波罗蜜有二种果，谓未来、现在。未来果者，檀那波罗蜜得大福报；尸罗波罗蜜得自身具足，谓释、梵等；羼提波罗蜜得大伴助、大眷属；毗离耶波罗蜜得果报等不断绝；禅那波罗蜜得生身不可损坏；般若波罗蜜得诸根猛利及多诸悦乐，于大人众中得自在等。现在果者，得一切信敬供养及现法涅槃等。于中，若菩萨求未来果故行施，为住事行施，如所施物还得彼物果，是故经言“不住于事，行于布施”。若求未来尸罗等果故行施，为有所住行施，是故经言“无所住，应行布施”。尸罗等果有众多，不可分别故，总名有所住。若求现在果信敬、供养故行施，为住色、声、香、味、触行施，故经言“不住色”等。若求现法涅槃故行施，为住法行施，故经言“不住于法，应行布施”。 又，经言“应行布施”者，即说摄持施之欲愿故。经言“不住 现代汉语译本： ‘行施’（practicing giving）者，这是在说明布施的相状，因为六波罗蜜（Six Perfections）包含了所有布施的体性。布施有三种：一是资生施（material giving），指檀那波罗蜜（Dāna pāramitā，布施波罗蜜）；二是无畏施（giving of fearlessness），指尸罗波罗蜜（Śīla pāramitā，持戒波罗蜜）、羼提波罗蜜（Kṣānti pāramitā，忍辱波罗蜜）；三是法施（giving of Dharma），指毗梨耶波罗蜜（Vīrya pāramitā，精进波罗蜜）、禅那波罗蜜（Dhyāna pāramitā，禅定波罗蜜）、般若波罗蜜（Prajñā pāramitā，智慧波罗蜜）等。如果没有精进，在为受法人说法时，会因为疲倦而不能说法。如果没有禅定，就会贪图信徒的尊敬供养，并且因为不能忍受寒热的逼迫恼乱，而以染污的心来说法。如果没有智慧，就会颠倒说法，产生很多过失。不离开这三种（精进、禅定、智慧）才能成就法施。那些波罗蜜有两种果报，即未来果和现在果。未来果方面，檀那波罗蜜能得到大的福报；尸罗波罗蜜能得到自身具足，如释天（Śakra）、梵天（Brahmā）等；羼提波罗蜜能得到大的伴助、大的眷属；毗梨耶波罗蜜能使果报等不断绝；禅那波罗蜜能得到不可损坏的生身；般若波罗蜜能得到诸根敏锐以及许多悦乐，在大众中得到自在等。现在果方面，能得到一切信徒的尊敬供养以及现法涅槃等。其中，如果菩萨为了追求未来果而行布施，就是为了执著于事物而行布施，就像所施之物还能得到彼物的果报一样，所以经上说‘不住于事，行于布施’。如果为了追求未来尸罗等果而行布施，就是有所执著地行布施，所以经上说‘无所住，应行布施’。尸罗等的果报有很多，不可一一分别，所以总称为有所住。如果为了追求现在果，即信敬、供养而行布施，就是为了执著于色、声、香、味、触而行布施，所以经上说‘不住色’等。如果为了追求现法涅槃而行布施，就是为了执著于法而行布施，所以经上说‘不住于法，应行布施’。 又，经上说‘应行布施’，就是说要摄持布施的欲愿。经上说‘不住’
English
English version: ‘Practicing giving’ refers to explaining the aspect of giving, because the Six Perfections encompass the nature of all giving. There are three types of giving: first, material giving, which refers to Dāna pāramitā (Perfection of Giving); second, giving of fearlessness, which refers to Śīla pāramitā (Perfection of Morality), and Kṣānti pāramitā (Perfection of Patience); third, giving of Dharma, which refers to Vīrya pāramitā (Perfection of Diligence), Dhyāna pāramitā (Perfection of Meditation), and Prajñā pāramitā (Perfection of Wisdom), etc. Without diligence, when expounding the Dharma to those who are to be taught, one becomes weary and unable to speak. Without meditation, one becomes greedy for the respect and offerings of believers, and because one cannot endure the torment of cold and heat, one speaks the Dharma with a defiled mind. Without wisdom, one speaks the Dharma in a distorted way, resulting in many faults. One cannot achieve the giving of Dharma without these three (diligence, meditation, and wisdom). Those pāramitās have two types of results, namely future and present. In terms of future results, Dāna pāramitā brings great blessings; Śīla pāramitā results in the perfection of oneself, such as becoming Śakra (释天, Lord Indra) or Brahmā (梵天, Brahma); Kṣānti pāramitā brings great assistance and a large retinue; Vīrya pāramitā ensures that the results and rewards are continuous; Dhyāna pāramitā results in an indestructible body; Prajñā pāramitā results in sharp faculties and many pleasures, and freedom among large crowds, etc. In terms of present results, one obtains the respect and offerings of all believers, as well as Nirvāṇa in this very life. Among these, if a Bodhisattva practices giving in order to seek future results, this is practicing giving with attachment to things, just as the object given can still obtain the result of that object, therefore the sutra says, ‘Not dwelling on things, practice giving.’ If one practices giving in order to seek future results such as Śīla, this is practicing giving with attachment, therefore the sutra says, ‘Without dwelling, one should practice giving.’ The results of Śīla and others are numerous and cannot be distinguished one by one, so they are collectively called attachment. If one practices giving in order to seek present results, namely respect and offerings, this is practicing giving with attachment to form, sound, smell, taste, and touch, therefore the sutra says, ‘Not dwelling on form,’ etc. If one practices giving in order to seek Nirvāṇa in this very life, this is practicing giving with attachment to Dharma, therefore the sutra says, ‘Not dwelling on Dharma, one should practice giving.’ Furthermore, the sutra says, ‘One should practice giving,’ which means to uphold the desire and aspiration for giving. The sutra says, ‘Not dwelling’ --------------------------------------------------------------------------------
Chinese
行施”者，即此不住，为安立第一义故。于中，以不住故，显示如所有事第一义、不住物等是所有事。经言“菩萨应如是行施，不住于相想”者，此为显示，谓相应三昧及摄散心，于此二时不住相想。如是建立不住已，或有菩萨贪福德故，于此不堪；为令堪故，世尊显示不住行施福聚甚多犹如虚空，有三因缘：一遍一切处，谓于住、不住相中福生故；二宽广高大殊胜故；三无尽究竟不穷故。 经曰： “须菩提！于意云何？可以相成就见如来不？”须菩提言：“不也。世尊！不可以相成就得见如来。何以故？如来所说相，即非相。” 佛告须菩提：“凡所有相，皆是妄语。若见诸相非相，则非妄语，如是诸相非相，则见如来。” 论曰： 此下第三欲得色身住处。 经言“须菩提！于意云何？可以相成就见如来不”者，此为依义应知，显示对治如来色身慢故。经言“相成就”者，此为说相，显示如来色身故。上座须菩提言“不也”，为成满此义故。世尊说“须菩提！凡所有相，皆是妄语”，即显欲愿。于如是义中，应摄持故，及即是安立第一义。于第一义中，相成就为虚妄，非相成就不虚妄。经言“如是诸相非相，则见如来”者，此为显现，谓相应三昧及摄乱心时，于彼相中非 现代汉语译本：‘行施’（Dāna）者，即是如此不住着，为了安立第一义谛的缘故。其中，因为不住着，显示了如所有事的第一义谛，不住着事物等就是所有事。经文说‘菩萨应当像这样行布施，不住着于相想’，这是为了显示，相应的三昧（Samādhi）以及摄持散乱的心，在这两种情况下都不住着于相想。像这样建立不住着之后，或许有菩萨因为贪求福德的缘故，对此不能胜任；为了使他们能够胜任，世尊显示不住着地行布施，其福德聚集非常多，犹如虚空，有三种因缘：一是周遍一切处，即在住着和不住着的相中都产生福德的缘故；二是宽广高大殊胜的缘故；三是无尽究竟不穷尽的缘故。 经文说： ‘须菩提（Subhūti）！你的意思怎么样？可以凭借相的成就见到如来（Tathāgata）吗？’须菩提回答说：‘不，世尊！不可以凭借相的成就得见如来。为什么呢？如来所说的相，即是非相。’ 佛告诉须菩提：‘凡是所有相，都是虚妄的。如果见到诸相不是相，那就不是虚妄的，像这样诸相非相，就能见到如来。’ 论曰： 下面第三部分是想要得到色身（Rūpakāya）的住处。 经文说‘须菩提！你的意思怎么样？可以凭借相的成就见到如来吗’，这是为了依据义理应当知道，显示对治如来色身慢的缘故。经文说‘相成就’，这是为了说相，显示如来色身的缘故。上座须菩提回答‘不也’，是为了成就圆满这个义理的缘故。世尊说‘须菩提！凡是所有相，都是虚妄的’，即是显现欲愿。在这样的义理中，应当摄持的缘故，并且就是安立第一义谛。在第一义谛中，相成就为虚妄，非相成就则不虚妄。经文说‘像这样诸相非相，就能见到如来’，这是为了显现，即相应三昧以及摄持散乱心时，对于那些相不是...
English
English version: ‘Giving’ (Dāna) means not dwelling on anything, for the sake of establishing the ultimate truth (Paramārtha). Among these, because of non-dwelling, it shows the ultimate truth of things as they are, and non-dwelling on things is all that there is. The sutra says, ‘A Bodhisattva should give in this way, not dwelling on appearances or thoughts,’ which is to show that in corresponding Samādhi and in gathering a scattered mind, one does not dwell on appearances or thoughts. After establishing non-dwelling in this way, some Bodhisattvas may be unable to do this because they are greedy for merit; to enable them to do so, the World Honored One shows that the accumulation of merit from giving without dwelling is very great, like space, for three reasons: first, it pervades all places, because merit arises in both dwelling and non-dwelling; second, it is vast, great, and supremely excellent; third, it is endless, ultimate, and inexhaustible. The sutra says: ‘Subhūti! What do you think? Can the Tathāgata be seen by the accomplishment of characteristics?’ Subhūti replied, ‘No, World Honored One! The Tathāgata cannot be seen by the accomplishment of characteristics. Why? Because the characteristics spoken of by the Tathāgata are not characteristics.’ The Buddha told Subhūti, ‘All characteristics are false. If you see all characteristics as non-characteristics, then they are not false, and seeing all characteristics as non-characteristics, you will see the Tathāgata.’ Treatise says: The third part below is about wanting to obtain a dwelling place for the Rūpakāya (form body). The sutra says, ‘Subhūti! What do you think? Can the Tathāgata be seen by the accomplishment of characteristics?’ This is to show that it should be understood according to the meaning, to counteract pride in the Tathāgata's Rūpakāya. The sutra says ‘accomplishment of characteristics,’ which is to speak of characteristics, showing the Tathāgata's Rūpakāya. The Venerable Subhūti replied, ‘No,’ to fulfill this meaning. The World Honored One said, ‘Subhūti! All characteristics are false,’ which reveals the desire. In this meaning, it should be upheld, and it is the establishment of the ultimate truth. In the ultimate truth, the accomplishment of characteristics is false, while the non-accomplishment of characteristics is not false. The sutra says, ‘Seeing all characteristics as non-characteristics, you will see the Tathāgata,’ which is to show that in corresponding Samādhi and in gathering a scattered mind, those characteristics are not... -------------------------------------------------------------------------------- 相见故。 经曰：
Chinese
须菩提白佛言：“世尊！颇有众生，于未来世末世得闻如是修多罗章句，生实相不？” 佛告须菩提：“莫作是说：‘颇有众生，于未来世末世得闻如是修多罗章句，生实相不？’” 佛复告须菩提：“有未来世末世，有菩萨摩诃萨，法欲灭时，有持戒、修福德、智慧者，于此修多罗章句能生信心，以此为实。” 佛复告须菩提：“当知彼菩萨摩诃萨，非于一佛二佛三四五佛所修行供养，非于一佛二佛三四五佛所而种善根。” 佛复告须菩提：“已于无量千万诸佛所修行，供养无量百千万诸佛所种诸善根，闻是修多罗，乃至一念能生净信。须菩提！如来悉知是诸众生，如来悉见是诸众生。须菩提！是诸菩萨生如是无量福德聚，取如是无量福德。何以故？须菩提！是诸菩萨无复我相、众生相、人相、寿者相。须菩提！是诸菩萨无法相，亦非无法相，无相，亦非无相。何以故？须菩提！是诸菩萨若取法相，则为着我、人、众生、寿者。须菩提！若是菩萨有法相，即着我相、人相、众生相、寿者相。何以故？须菩提！不应取法，非不取法。以是义故，如来常说筏喻法门，是法应舍，何况非法。” 论曰： 此下第四为欲得法身住处。于中二种：一言说 现代汉语译本 相见是缘分。 经书上说： 须菩提（Subhuti，佛陀的弟子）问佛说：‘世尊！是否会有众生，在未来的末法时代听闻到这样的修多罗（Sutra，经）章句，从而生起对实相的信心呢？’ 佛告诉须菩提：‘不要这样说：“是否会有众生，在未来的末法时代听闻到这样的修多罗章句，从而生起对实相的信心呢？”’ 佛又告诉须菩提：‘在未来的末法时代，会有菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨），在佛法将要灭绝的时候，会有持戒、修福德、有智慧的人，对于这修多罗章句能够生起信心，并且认为这是真实的。’ 佛又告诉须菩提：‘应当知道那些菩萨摩诃萨，不是仅仅在一尊佛、两尊佛、三四五尊佛那里修行供养，也不是仅仅在一尊佛、两尊佛、三四五尊佛那里种下善根。’ 佛又告诉须菩提：‘他们已经在无量千万尊佛那里修行，供养过无量百千万尊佛，种下各种善根，听闻这修多罗，乃至一念之间能够生起清净的信心。须菩提！如来完全知道这些众生，如来完全看见这些众生。须菩提！这些菩萨生起这样无量的福德聚集，获得这样无量的福德。为什么呢？须菩提！这些菩萨不再有我相、众生相、人相、寿者相。须菩提！这些菩萨没有法相，也不是没有法相，没有相，也不是没有相。为什么呢？须菩提！这些菩萨如果执着于法相，那就是执着于我、人、众生、寿者。须菩提！如果这些菩萨有法相，那就是执着于我相、人相、众生相、寿者相。为什么呢？须菩提！不应该执着于法，也不是不执着于法。因为这个缘故，如来常常说筏喻法门，法尚且应该舍弃，何况不是法呢。’ 论中说： 下面第四部分是为了获得法身（Dharmakaya，佛的法身）的住处。其中有两种：一种是言说。