Chinese
无上上故，名阿耨多罗三藐三菩提故。又彼法有无上方便，以一切善法满足故，说阿耨多罗三藐三菩提。余菩提者，善法不满足，更有上方便。如经“一切善法得阿耨多罗三藐三菩提故。须菩提！所言善法善法者，如来说非善法，是名善法”者，何故如是说？偈言“及离于漏法”，是故彼漏非是净法，此即是清净法故。此以何义？彼法无有漏法故，名非善法；以无有漏法故，是故名为善法，以决定无漏善法故。 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。’” 论曰：复有疑，若一切善法满足得阿耨多罗三藐三菩提者，则所说法不能得大菩提。何以故？以所说法无记法故。为断此疑，重说胜福譬喻。示现何义？偈言： 虽言无记法， 而说是彼因； 是故一法宝， 胜无量珍宝。 此义云何？虽言所说法是无记，而能得大菩提。何以故？以远离所说法不能得大菩提。以是义故，此法能为菩提因。又言无记者，此义不然。何以故？汝法是无记，而我法是记。偈言 现代汉语译本：因为没有比它更高的，所以称为阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）。而且那个法具有无上的方便，因为一切善法都圆满具足，所以才说是阿耨多罗三藐三菩提。其他的菩提，善法不圆满具足，还需要更高的方便。如经中所说：‘一切善法都能获得阿耨多罗三藐三菩提。须菩提（Subhuti，解空第一的弟子）！所说的善法善法，如来说不是善法，只是名为善法。’为什么这样说呢？偈颂说：‘以及远离了有漏之法’，因此那些有漏之法不是清净之法，而这个才是清净之法。这是什么意思呢？那个法没有有漏之法，所以名为非善法；因为没有有漏之法，所以才名为善法，因为它决定是无漏的善法。 经中说：‘须菩提！三千大千世界中所有诸须弥山王（Sumeru，妙高山），像这样堆积如山的七宝，有人拿来布施。如果有人用这部般若波罗蜜经（Prajnaparamita Sutra，以空性为中心的经典）乃至其中的四句偈等，受持读诵并为他人解说，那么这个人所获得的福德，比前者用七宝布施的福德，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，乃至用算术譬喻都无法比及。’ 论中说：又有人怀疑，如果一切善法圆满具足才能获得阿耨多罗三藐三菩提，那么所说的法就不能获得大菩提。为什么呢？因为所说的法是无记法（avyākrta，非善非恶，不可记别之法）。为了断除这种疑惑，再次用殊胜的福德来作譬喻。这显示了什么意义呢？偈颂说： ‘虽然说是无记法， 但却是菩提之因； 因此一法之宝， 胜过无量珍宝。’ 这是什么意思呢？虽然说所说的法是无记，但却能获得大菩提。为什么呢？因为离开了所说的法就不能获得大菩提。因为这个缘故，此法能够成为菩提之因。又说无记，这个说法是不对的。为什么呢？你的法是无记，而我的法是有记。偈颂说
English
English version: It is called Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment) because there is nothing higher than it. Moreover, that Dharma has unsurpassed skillful means, because all good Dharmas are completely fulfilled, therefore it is said to be Anuttara-samyak-sambodhi. Other Bodhis (enlightenments) do not have completely fulfilled good Dharmas, and require higher skillful means. As the Sutra says, 'All good Dharmas attain Anuttara-samyak-sambodhi. Subhuti (the foremost disciple in understanding emptiness)! What is called good Dharma, good Dharma, the Tathagata (Thus Come One) says is not good Dharma, it is only named good Dharma.' Why is it said like this? The verse says, 'And is apart from defiled Dharmas,' therefore those defiled Dharmas are not pure Dharmas, and this is the pure Dharma. What is the meaning of this? That Dharma has no defiled Dharmas, therefore it is called non-good Dharma; because there are no defiled Dharmas, therefore it is called good Dharma, because it is definitely undefiled good Dharma. The Sutra says: 'Subhuti! If someone were to take all the Sumeru Mountains (Mount Meru, the central world-mountain) in the three thousand great thousand worlds, and pile them up with the seven treasures, and give them away in charity. If another person were to receive, uphold, recite, and explain to others even four lines of verse from this Prajnaparamita Sutra (Perfection of Wisdom Sutra), the merit of the latter would not be one percent, one thousandth, one hundred millionth, one koti (crore) part, one number part, one upanishad part, or even be comparable by calculation or analogy to the merit of the former.' The Treatise says: Again, there is doubt, if all good Dharmas are completely fulfilled to attain Anuttara-samyak-sambodhi, then the Dharma that is spoken cannot attain great Bodhi. Why is that? Because the Dharma that is spoken is anavyākrta (undetermined, neither good nor evil). To dispel this doubt, the analogy of superior merit is repeated. What meaning does it show? The verse says: 'Although it is said to be undetermined Dharma, It is the cause of that Bodhi; Therefore, one Dharma treasure, Is superior to immeasurable treasures.' What is the meaning of this? Although it is said that the Dharma that is spoken is undetermined, it can attain great Bodhi. Why is that? Because without the Dharma that is spoken, one cannot attain great Bodhi. For this reason, this Dharma can be the cause of Bodhi. Furthermore, saying it is undetermined is not correct. Why is that? Your Dharma is undetermined, but my Dharma is determined. The verse says --------------------------------------------------------------------------------
Chinese
“是故一法宝，胜无量珍宝”故。是故此所说法，胜彼阿僧祇须弥等珍宝故。如经“若人以此般若波罗蜜经乃至一四句偈等，受持读诵为他人说，于前福德百分不及一”如是等，此示何义？偈言： 数力无似胜， 无似因亦然； 一切世间法， 不可得为喻。 此说何等义？示于前福德此福为胜。云何为胜？一者数胜；二者力胜；三者不相似胜；四者因胜。是故偈言“一切世间法，不可得为喻”故。数胜者，如经“百分不及一，乃至算数譬喻所不能及”故。以数无限齐故，摄得余数应知。力胜者，如经“不及一歌罗分”故。无似胜者，此福德中数不相似，以此福德不可数故。如经“数不能及”故。因胜者，因果不相似，以此因果胜彼因果故。如经“乃至优波尼沙陀分不及一”故。又此法最胜，无有世间法可喻此法故。偈言“一切世间法不可得为喻”故。如是此福德中彼福微少，是故无法可喻。 经曰：“‘须菩提！于意云何？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 现代汉语译本：‘因此，一个佛法的珍宝，胜过无量珍宝。’所以，这里所说的佛法，胜过那阿僧祇（asaṃkhya，无数）须弥山（Sumeru，妙高山）等珍宝。如经文所说：‘如果有人以这部《般若波罗蜜经》（Prajñāpāramitā Sūtra，智慧到彼岸的经典），乃至其中的一四句偈等，受持读诵并为他人解说，那么他所获得的福德，是之前的福德的百分之一都比不上的。’等等，这显示了什么意义呢？偈颂说： 数量和力量都无比殊胜，没有可以比拟的原因也是如此；一切世间法，都不能用来比喻。 这说明了什么意义呢？显示了之前的福德，与这（般若波罗蜜）的福德相比，是远远不如的。为什么说远远不如呢？第一，数量上殊胜；第二，力量上殊胜；第三，不相似的殊胜；第四，原因上殊胜。所以偈颂说‘一切世间法，都不能用来比喻’。数量上殊胜，如经文所说：‘百分之一都比不上，乃至用算术譬喻都不能相比。’因为数量是无限的，所以可以涵盖其余的数量，应当知晓。力量上殊胜，如经文所说：‘连一个歌罗分（kalā，时间单位）都比不上。’不相似的殊胜，是指这福德中的数量是不相似的，因为这福德是不可数的。如经文所说：‘数量不能相比。’原因上殊胜，是指因和果是不相似的，因为这（般若波罗蜜）的因和果胜过其他的因和果。如经文所说：‘乃至优波尼沙陀分（upaniṣad, 秘密教义）都比不上。’而且这佛法是最殊胜的，没有世间法可以比喻这佛法。偈颂说‘一切世间法都不能用来比喻’。像这样，在这福德中，其他的福德是微不足道的，所以没有办法可以比喻。 经文说：‘须菩提（Subhūti，佛陀的弟子）！你认为如何？你认为如来（Tathāgata，佛陀的称号）会这样想：“我度化众生”吗？须菩提！不要这样认为。为什么呢？实际上没有众生是被如来度化的。’佛说：‘须菩提！如果真有众生被如来度化，那么如来就有了我相、人相、众生相、寿者相。须菩提！如来说有我，就不是真有我。而那些无知的凡夫俗子，却以为真有我。须菩提！如来说的无知的凡夫俗子，只是一个名称，并非真的存在。
English
English version: 'Therefore, a single Dharma jewel surpasses limitless precious jewels.' Hence, this Dharma spoken here surpasses those asaṃkhya (asaṃkhya, countless) Mount Sumerus (Sumeru, wondrous high mountain) and other precious jewels. As the sutra says, 'If a person upholds, recites, and explains to others even a four-line verse from this Prajñāpāramitā Sūtra (Prajñāpāramitā Sūtra, scripture of wisdom to the other shore), the merit they gain is far greater than the previous merit, not even one percent of it.' And so on, what meaning does this show? The verse says: In number and power, it is incomparably superior, and the reason for its incomparability is also the same; all worldly dharmas cannot be used as a metaphor. What meaning does this explain? It shows that the previous merit is far inferior to the merit of this (Prajñāpāramitā). Why is it said to be far inferior? First, it is superior in number; second, it is superior in power; third, it is superior in dissimilarity; fourth, it is superior in cause. Therefore, the verse says, 'All worldly dharmas cannot be used as a metaphor.' Superior in number, as the sutra says, 'Not even one percent can compare, and even arithmetic metaphors cannot compare.' Because the number is infinite, it encompasses the remaining numbers, it should be known. Superior in power, as the sutra says, 'Not even one kalā (kalā, unit of time) can compare.' Superior in dissimilarity, refers to the fact that the numbers in this merit are dissimilar, because this merit is uncountable. As the sutra says, 'Numbers cannot compare.' Superior in cause, refers to the fact that the cause and effect are dissimilar, because the cause and effect of this (Prajñāpāramitā) surpass other causes and effects. As the sutra says, 'Not even one upaniṣad (upaniṣad, secret doctrine) can compare.' Moreover, this Dharma is the most superior, and no worldly Dharma can be compared to this Dharma. The verse says, 'All worldly dharmas cannot be used as a metaphor.' In this way, in this merit, other merits are insignificant, so there is no way to compare. The sutra says: 'Subhūti (Subhūti, a disciple of the Buddha), what do you think? Do you think the Tathāgata (Tathāgata, title of the Buddha) would think, "I liberate sentient beings"? Subhūti, do not think this way. Why? In reality, there are no sentient beings liberated by the Tathāgata.' The Buddha said: 'Subhūti, if there were truly sentient beings liberated by the Tathāgata, then the Tathāgata would have the characteristics of self, person, sentient being, and life. Subhūti, when the Tathāgata speaks of self, it is not a true self. But those ignorant ordinary beings think there is a true self. Subhūti, the ignorant ordinary beings spoken of by the Tathāgata are merely a name, not truly existent.' -------------------------------------------------------------------------------- ，是故言毛道凡夫生。’”
Chinese
论曰：复有疑，若是法平等相无有高下者，云何如来名为度众生？自下经文为断此疑。云何断疑？偈言： 平等真法界， 佛不度众生； 以名共彼阴， 不离于法界。 此义云何？众生假名与五阴共故。彼名共阴，不离于法界，偈言“不离于法界”故。彼法界无差别故，偈言“平等真法界”故。是故如来不度一众生，偈言“佛不度众生”故。如经“何以故？实无有众生如来度者”故。“佛言：须菩提！若有实众生如来度者，如来则有我、人、众生、寿者相者”，此明何义？偈言： 取我度为过， 以取彼法是； 取度众生故， 不取取应知。 此义云何？若如来有如是心“五阴中有众生可度”者，此是取相过，以着彼法故。偈言“取我度为过”故。“以取彼法是”者，以取五阴中是众生故。“取度众生故”者，欲令众生得解脱，有如是相故。经复言“须菩提！如来说有我者，则非有我，而毛道凡夫生者，以为有我”者，此义云何？偈言“不取取应知”故。此以何义？以彼不实义，是故彼不取。以不取者，即是毛道凡夫取，而即是不取故，言不取取故。又“须菩提！毛道凡夫生者，如来说名非生”者，不生圣人法故言非生。 经曰：“‘须 ‘所以才说毛道凡夫会产生这种想法。’ 论中说：又有人产生疑问，如果一切法的体性都是平等，没有高下之分，那么如来怎么能说是度化众生呢？下面的经文就是为了消除这个疑问。如何消除疑问呢？偈颂说： ‘平等真法界， 佛不度众生； 以名共彼阴， 不离于法界。’ 这句偈颂是什么意思呢？众生只是一个假名，与五阴（色、受、想、行、识）和合而成。这个假名与五阴相连，并没有脱离法界，偈颂中说‘不离于法界’就是这个意思。因为法界没有差别，所以偈颂说‘平等真法界’。因此，如来实际上没有度化任何一个众生，偈颂说‘佛不度众生’就是这个意思。正如经文所说：‘为什么呢？实际上没有众生被如来所度化。’‘佛说：须菩提（Subhuti，佛陀的十大弟子之一）！如果真有众生被如来度化，那么如来就有了我相、人相、众生相、寿者相。’这说明了什么呢？偈颂说： ‘取我度为过， 以取彼法是； 取度众生故， 不取取应知。’ 这句偈颂是什么意思呢？如果如来有这样的想法，认为‘五阴之中有众生可以被度化’，这就是执着于相的过失，因为执着于这些法。偈颂说‘取我度为过’就是这个意思。‘以取彼法是’，是因为执着于五阴之中存在众生。‘取度众生故’，是说想要让众生得到解脱，有这样的相存在。经文又说‘须菩提（Subhuti，佛陀的十大弟子之一）！如来说有我，实际上并非有我，而毛道凡夫会认为有我’，这是什么意思呢？偈颂说‘不取取应知’就是这个意思。这是什么含义呢？因为那个‘我’是不真实的，所以不应该执取。因为不执取，实际上就是毛道凡夫所执取的，但实际上又是不执取的，所以说不取取。另外，‘须菩提（Subhuti，佛陀的十大弟子之一）！毛道凡夫所生的，如来说名为非生’，这是因为没有生起圣人的法，所以说非生。 经文说：‘须菩提（Subhuti，佛陀的十大弟子之一）！