Chinese
须菩提：“若菩萨作是言：‘我庄严佛国土。’彼菩萨不实语。何以故？须菩提！如来所说庄严佛土者，则非庄严，是名庄严佛土。是故，须菩提！诸菩萨摩诃萨，应如是生清净心而无所住，不住色生心，不住声、香、味、触、法生心，应无所住而生其心。” 论曰： 此下第七为愿净佛土。 依离障碍十二种中，为离小攀缘作念修道故，经言“须菩提！若菩萨作是言：‘我庄严佛国土’”等。若念严净土者，则于色等事分别、生味着，为离此故，经言“是故，须菩提！诸菩萨摩诃萨，应如是生清净心而无所住，不住色、声、香、味、触、法”等。 经曰： “须菩提！譬如有人，身如须弥山王。须菩提！于意云何？是身为大不？” 须菩提言：“甚大。世尊！何以故？佛说非身，是名大身。彼身非身，是名大身。” 论曰： 此下第八为成熟众生。 依离障碍十二种中，为离舍众生故，经言“须菩提！譬如有人，身如须弥山王”如是等。此何所显示？为成熟欲界众生故。彼罗睺阿修罗王等一切大身，量如须弥，尚不应见其自体，何况余者。 经言“如来说为非体”者，显示法无我故；“彼体非体”者，显示法体无生、无作故。此即显示自性与相及差 现代汉语译本 须菩提（Subhuti，佛陀的弟子）说：‘如果菩萨这样说：“我来庄严佛国土。”这位菩萨说的就不是真话。为什么呢？须菩提，如来所说的庄严佛土，实际上并非真正的庄严，只是名为庄严佛土。所以，须菩提，各位菩萨摩诃萨，应当这样生起清净心，但又不住于任何事物，不住于色（rupa，形色）而生心，不住于声（shabda，声音）、香（gandha，气味）、味（rasa，味道）、触（sparsha，触感）、法（dharma，事物）而生心，应当无所住而生起那颗心。’ 论曰： 下面第七部分是为发愿清净佛土。 依据远离障碍的十二种方法中，为了远离微小的攀缘而作念修道，所以经文说‘须菩提！若菩萨作是言：“我庄严佛国土”’等等。如果念着要庄严净土，就会对色等事物产生分别，生起贪恋执着。为了远离这些，经文说‘是故，须菩提！诸菩萨摩诃萨，应如是生清净心而无所住，不住色、声、香、味、触、法’等等。 经曰： ‘须菩提！譬如有人，身如须弥山王（Sumeru，佛教中的圣山）。须菩提！你认为如何？这个身体算大吗？’ 须菩提说：‘非常大。世尊（Bhagavan，佛陀的尊称）！为什么呢？佛说非身，是名大身。彼身非身，是名大身。’ 论曰： 下面第八部分是为成熟众生。 依据远离障碍的十二种方法中，为了远离舍弃众生的想法，所以经文说‘须菩提！譬如有人，身如须弥山王’等等。这显示了什么呢？为了成熟欲界（Kama-dhatu，众生有情欲的世界）的众生。像罗睺阿修罗王（Rahu Asura Raja，阿修罗王的名字）等一切巨大的身体，大小如同须弥山，尚且不应该执着于他们的自体，更何况是其他众生呢。 经文说‘如来说为非体’，是为了显示法无我（dharma-nairatmya，诸法无自性）的道理；‘彼体非体’，是为了显示法体无生、无作的道理。这即是显示自性与相以及差别。
English
English version Subhuti (Subhuti, Buddha's disciple) said: 'If a Bodhisattva says, "I will adorn Buddha lands," that Bodhisattva is not speaking truthfully. Why is that? Subhuti, what the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) speaks of as adorning Buddha lands is, in fact, not adornment; it is merely called adorning Buddha lands. Therefore, Subhuti, all Bodhisattva-Mahasattvas (Bodhisattva-Mahasattvas, great beings who aspire to enlightenment), should thus generate a pure mind that dwells nowhere, not dwelling in form (rupa, physical form) when generating the mind, not dwelling in sound (shabda, sound), smell (gandha, scent), taste (rasa, flavor), touch (sparsha, tactile sensation), or dharma (dharma, phenomena) when generating the mind; they should generate their minds without dwelling anywhere.' Commentary: The seventh section below is for vowing to purify Buddha lands. Based on the twelve methods of abandoning obstacles, in order to abandon small attachments and cultivate the path with mindfulness, the sutra says, 'Subhuti! If a Bodhisattva says, "I will adorn Buddha lands,"’ etc. If one is mindful of adorning pure lands, then one will discriminate and become attached to matters such as form, etc. To abandon this, the sutra says, 'Therefore, Subhuti! All Bodhisattva-Mahasattvas should thus generate a pure mind that dwells nowhere, not dwelling in form, sound, smell, taste, touch, or dharma,’ etc. The Sutra says: 'Subhuti! Suppose there was a person whose body was like Mount Sumeru (Sumeru, the sacred mountain in Buddhism). Subhuti! What do you think? Is this body large or not?' Subhuti said: 'Very large, World-Honored One (Bhagavan, an epithet of the Buddha)! Why is that? The Buddha speaks of non-body; it is called a great body. That body is non-body; it is called a great body.' Commentary: The eighth section below is for maturing sentient beings. Based on the twelve methods of abandoning obstacles, in order to abandon the thought of abandoning sentient beings, the sutra says, 'Subhuti! Suppose there was a person whose body was like Mount Sumeru,’ etc. What does this show? It is for maturing sentient beings in the Desire Realm (Kama-dhatu, the realm of beings with desires). Even the great bodies of beings like Rahu Asura Raja (Rahu Asura Raja, name of an Asura king), whose size is like Mount Sumeru, should not be clung to as their self; how much more so for other beings. The sutra says, 'The Tathagata speaks of it as non-body,' to show the principle of dharma-nairatmya (dharma-nairatmya, the selflessness of phenomena); 'That body is non-body,' to show that the nature of dharma is without arising and without creation. This shows the nature, characteristics, and differences. -------------------------------------------------------------------------------- 别故。 经曰：
Chinese
佛言：“须菩提！如恒河中所有沙数，如是沙等恒河。于意云何？是诸恒河沙宁为多不？”须菩提言：“甚多。世尊！但诸恒河尚多无数，何况其沙。” 佛言：“须菩提！我今实言告汝。若有善男子、善女人，以七宝满尔数恒沙数世界，以施诸佛如来。须菩提！于意云何？彼善男子、善女人，得福多不？”须菩提言：“甚多。世尊！彼善男子、善女人，得福甚多。” 佛言：“须菩提！以七宝满尔数恒河沙世界，持用布施。若善男子、善女人，于此法门乃至受持四句偈等，为他人说，而此福德胜前福德无量阿僧祇。复次，须菩提！随所有处，说是法门乃至四句偈等，当知此处，一切世间天、人、阿修罗，皆应供养，如佛塔庙。何况有人尽能受持、读诵此经。须菩提！当知是人成就最上第一希有之法。若是经典所在之处，则为有佛，若尊重似佛。” 尔时，须菩提白佛言：“世尊！当何名此法门？我等云何奉持？”佛告须菩提：“是法门名为‘金刚般若波罗蜜’。以是名字，汝当奉持。何以故？须菩提！佛说般若波罗蜜，则非般若波罗蜜。须菩提！于意云何？如来有所说法不？”须菩提言：“世尊！如来无所说法。” 论曰： 此下第九为远离随顺外论 现代汉语译本： 别故。 经文说： 佛说：‘须菩提（Subhuti，佛陀的弟子）！就像恒河中所有的沙子那么多，又有像这些沙子数量一样的恒河。你认为怎么样？这些恒河的沙子算多吗？’须菩提说：‘非常多。世尊（Bhagavan，佛陀的称号）！仅仅是恒河就已经多得数不清了，更何况是其中的沙子。’ 佛说：‘须菩提！我现在实话告诉你。如果有善男子、善女人，用七宝装满像这些恒河沙子数量一样多的世界，用来布施给诸佛如来（Tathagata，佛陀的称号）。须菩提！你认为怎么样？这些善男子、善女人，得到的福报多吗？’须菩提说：‘非常多。世尊！这些善男子、善女人，得到的福报非常多。’ 佛说：‘须菩提！用七宝装满像这些恒河沙子数量一样多的世界，用来布施。如果善男子、善女人，对于这个法门，乃至仅仅是接受、持诵四句偈语等，并为他人解说，那么这个福德胜过前面布施的福德，无量阿僧祇（asamkhya，极大的数字单位）。再者，须菩提！无论在什么地方，宣说这个法门，乃至四句偈语等，应当知道这个地方，一切世间的天人、人类、阿修罗（asura，一种神道），都应当供养，如同佛塔庙宇一样。更何况有人能够完全接受、持诵、读诵这部经。须菩提！应当知道这个人成就了最上、第一、稀有的法。如果是经典所在的地方，就如同有佛存在，应当尊重如同佛一样。’ 这时，须菩提问佛说：‘世尊！应当如何称呼这个法门？我们应当如何奉行、受持？’佛告诉须菩提：‘这个法门名为‘金刚般若波罗蜜（Vajra Prajna Paramita，能断一切烦恼，到达智慧彼岸）’。用这个名字，你们应当奉行、受持。为什么呢？须菩提！佛所说的般若波罗蜜，实际上不是真正的般若波罗蜜。须菩提！你认为怎么样？如来有所说法吗？’须菩提说：‘世尊！如来没有说什么法。’ 论中说： 下面第九部分是为了远离随顺外道理论。
English
English version: Separate cause. The Sutra says: The Buddha said: 'Subhuti (Buddha's disciple)! Suppose there were as many sands in the Ganges River as there are, and as many Ganges Rivers as there are those sands. What do you think? Would the sands of those Ganges Rivers be many?' Subhuti said: 'Very many, World Honored One (Bhagavan, title of the Buddha)! Even the Ganges Rivers are countless, let alone their sands.' The Buddha said: 'Subhuti! I now tell you truthfully. If a good man or a good woman were to fill worlds as numerous as the sands of those Ganges Rivers with the seven treasures, and offer them as gifts to all the Buddhas, the Tathagatas (title of the Buddha). Subhuti! What do you think? Would that good man or good woman gain much merit?' Subhuti said: 'Very much, World Honored One! That good man or good woman would gain very much merit.' The Buddha said: 'Subhuti! If one were to fill worlds as numerous as the sands of those Ganges Rivers with the seven treasures and use them for almsgiving, and if a good man or a good woman were to receive, uphold, and recite even four lines of a verse from this Dharma teaching, and explain it to others, then the merit of this would surpass the merit of the former almsgiving by immeasurable asamkhyas (asamkhya, an extremely large number). Furthermore, Subhuti! Wherever this Dharma teaching, even four lines of a verse, is spoken, know that in that place, all beings in the world, including gods, humans, and asuras (asura, a type of deity), should make offerings, as if to a Buddha's stupa or temple. How much more so if someone can fully receive, uphold, and recite this Sutra. Subhuti! Know that this person has attained the most supreme, first, and rare Dharma. Wherever this Sutra is located, it is as if the Buddha is present, and should be respected as if it were the Buddha.' At that time, Subhuti said to the Buddha: 'World Honored One! What should this Dharma teaching be called? How should we uphold it?' The Buddha told Subhuti: 'This Dharma teaching is called the 'Vajra Prajna Paramita (Vajra Prajna Paramita, Diamond Wisdom Perfection, able to cut through all afflictions and reach the other shore of wisdom)'. With this name, you should uphold it. Why? Subhuti! The Prajna Paramita spoken by the Buddha is, in reality, not the true Prajna Paramita. Subhuti! What do you think? Does the Tathagata have anything to say?' Subhuti said: 'World Honored One! The Tathagata has said nothing.' The Treatise says: The ninth section below is to stay away from following externalist theories. -------------------------------------------------------------------------------- 散乱。
Chinese
依离障碍十二种中，为离乐外论散乱故，经说四种因缘，显示此法胜异也：一、摄取福德，二、天等供养，三、难作，四、起如来等念。经言“须菩提！如恒河中所有沙数”等者，是摄取福德。经言“须菩提！随所有处，说是法门”等者，是天等供养。经言“须菩提！当知是人成就最上第一希有”等者，是难作。经言“若是经典所在之处”等者，是起如来等念。于中，说者，为他直说故；授者，教授他故，显示此乐外论散乱对治法胜异已。 于如是法中，或起如言执义，为对治彼未来罪故，经言“佛说般若波罗蜜，则非般若波罗蜜”故。如般若波罗蜜非波罗蜜，如是亦无有余法如来说者。为显此义故，经言“须菩提！于意云何？如来有所说法不”，此显示自相及平等相法门第一义也。 经曰： “须菩提！于意云何？三千大千世界所有微尘，是为多不？”须菩提言：“彼微尘甚多。世尊！” “须菩提！是诸微尘如来说，非微尘，是名微尘。如来说世界，非世界，是名世界。” 论曰： 此下第十明色及众生身抟取中观破相应行。 依离障碍十二种中，为离于影像相自在中无巧便故，经言“须菩提！于意云何？三千大千世界所有微尘”如是等。彼不限量， 现代汉语译本 散乱。 为了远离十二种障碍中的乐外论散乱，经中说了四种因缘，显示此法的殊胜之处：一、摄取福德，二、天等供养，三、难作，四、生起对如来等的忆念。经中说‘须菩提！如恒河中所有沙数’等，这是摄取福德。经中说‘须菩提！随所有处，说是法门’等，这是天等供养。经中说‘须菩提！当知是人成就最上第一希有’等，这是难作。经中说‘若是经典所在之处’等，这是生起对如来等的忆念。其中，‘说’是指为他人直接宣说；‘授’是指教授他人，这显示了此对治乐外论散乱之法的殊胜之处。 对于这样的法，或者产生如言执义的错误，为了对治这种未来的罪过，经中说‘佛说般若波罗蜜（Prajna Paramita，智慧到彼岸），则非般若波罗蜜’。如同般若波罗蜜并非波罗蜜一样，也没有其他如来所说的法是实在的。为了显示这个意义，经中说‘须菩提！于意云何？如来有所说法不’，这显示了自相及平等相法门的第一义。 经中说： ‘须菩提！于意云何？三千大千世界所有微尘，是为多不？’须菩提言：‘彼微尘甚多。世尊！’ ‘须菩提！是诸微尘如来说，非微尘，是名微尘。如来说世界，非世界，是名世界。’ 论中说： 下面第十说明色及众生身抟取中观破相应行。 为了远离十二种障碍中，对于影像相自在中没有方便善巧，经中说‘须菩提！于意云何？三千大千世界所有微尘’等等。彼不……
English
English version Distraction. To be free from the distraction of hedonistic externalism among the twelve types of obstacles, the sutra speaks of four causes and conditions, showing the superiority of this Dharma: 1. Accumulating merit, 2. Offerings from gods and others, 3. Difficult to do, 4. Arousing mindfulness of the Tathagata (Tathagata, 如来) and others. The sutra says, 'Subhuti (Subhuti, 须菩提)! As numerous as the sands in the Ganges River (Ganges River, 恒河),' etc., this is accumulating merit. The sutra says, 'Subhuti! Wherever this Dharma teaching is spoken,' etc., this is offerings from gods and others. The sutra says, 'Subhuti! Know that this person achieves the utmost, foremost, and rarest,' etc., this is difficult to do. The sutra says, 'Wherever this sutra is located,' etc., this is arousing mindfulness of the Tathagata and others. Among them, 'speaking' refers to directly proclaiming it for others; 'imparting' refers to teaching it to others, showing the superiority of this Dharma that counteracts the distraction of hedonistic externalism. Regarding such a Dharma, one might develop a literal interpretation, and to counteract this future transgression, the sutra says, 'The Buddha (Buddha, 佛) spoke of Prajna Paramita (Prajna Paramita, 般若波罗蜜), which is not Prajna Paramita.' Just as Prajna Paramita is not Paramita, there is also no other Dharma spoken by the Tathagata that is ultimately real. To reveal this meaning, the sutra says, 'Subhuti! What do you think? Does the Tathagata have any Dharma to speak?' This reveals the first meaning of the Dharma of self-nature and the nature of equality. The sutra says: 'Subhuti! What do you think? Are the dust particles in the three thousand great thousand worlds (three thousand great thousand worlds, 三千大千世界) numerous or not?' Subhuti said, 'Those dust particles are very numerous, World Honored One (World Honored One, 世尊)!' 'Subhuti! These dust particles, as spoken by the Tathagata, are not dust particles; they are called dust particles. The world, as spoken by the Tathagata, is not a world; it is called a world.' The treatise says: Below, the tenth section explains the corresponding practices of the Middle Way (Middle Way, 中观) that breaks through attachment to form and the bodies of sentient beings. To be free from the lack of skillful means in the freedom of image-appearances among the twelve types of obstacles, the sutra says, 'Subhuti! What do you think? The dust particles in the three thousand great thousand worlds,' and so on. They do not... --------------------------------------------------------------------------------