English
English version: Hearing sounds, this person does not know the Buddha; Because the true suchness Dharmakaya (Dharmakaya, the body of the Dharma), is not knowable through the realm of consciousness. What does this reveal? The Tathagata's (Tathagata, 'Thus Gone One', an epithet of the Buddha) Dharmakaya should not be perceived through seeing and hearing in this way. Not to be perceived through seeing and hearing in this way means not to perceive it through seeing colors and hearing sounds. What kind of people cannot see it? It is that ordinary people cannot see it. Therefore, the verse says: 'Only seeing colors and hearing sounds, this person does not know the Buddha.' As the scripture says: 'This person walks the wrong path and cannot see the Tathagata.' This person refers to ordinary people, who cannot see the true suchness Dharmakaya. As the scripture says: 'That wonderful body of the Tathagata is the Dharmakaya Buddhas. The Dharma body is invisible, and consciousness cannot know it.' The scripture says: 'Subhuti (Subhuti, a disciple of the Buddha)! What do you think? Can the Tathagata attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment) by means of the perfection of characteristics? Subhuti! Do not think in this way: "The Tathagata attains Anuttara-samyak-sambodhi by means of the perfection of characteristics." Subhuti! If you think in this way: "A Bodhisattva (Bodhisattva, an enlightened being) has generated the mind for Anuttara-samyak-sambodhi," then you are speaking of the annihilation of all dharmas (dharmas, phenomena). Subhuti! Do not think in this way. Why? Because a Bodhisattva who has generated the mind for Anuttara-samyak-sambodhi does not speak of the annihilation of all dharmas. Subhuti! If a good man or good woman were to give as alms seven treasures filling worlds as numerous as the sands of the Ganges River, and if a Bodhisattva knows that all dharmas are without self and attains Anutpattika-dharma-kshanti (Anutpattika-dharma-kshanti, acceptance of the non-arising of all dharmas), this merit surpasses the merit gained from the former almsgiving. Subhuti! Because Bodhisattvas do not grasp at merit.' Subhuti said to the Buddha: 'World Honored One! Why do Bodhisattvas not grasp at merit?' The Buddha said: 'Subhuti! Bodhisattvas receive merit, but they do not grasp at merit; therefore, Bodhisattvas take merit.' The treatise says: Someone may have this thought: 'If one does not rely on merit to attain great Bodhi (Bodhi, enlightenment), then these Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattvas) will lose merit and lose the fruits of their actions.' The following scripture is to dispel this doubt. How is the doubt dispelled? The verse says: The cause of merit is not lost, nor is that supreme fruit of reward; Attaining supreme forbearance is not lost, -------------------------------------------------------------------------------- 以得无垢果。 示胜福德相， 是故说譬喻； 是福德无报， 如是受不取。
Chinese
此义云何？虽不依福德得真菩提，而不失福德及彼果报。何以故？以能成就智慧庄严、功德庄严故。何故依彼福德重说譬喻？偈言“得胜忍不失，以得无垢果”故。此义云何？有人起如是心：“诸菩萨摩诃萨得无生法忍，以得出世间智，失彼福德及以果报。”为遮此故，示现福德不失，而更得清净殊胜功德，是故不失。如经“何以故？菩萨发阿耨多罗三藐三菩提心者，于法不说断灭相”故。若复有菩萨知一切法无我得无生法忍者，有二种无我，不生二种无我相，是故受而不取。如经“佛言：须菩提！菩萨受福德不取福德，是故菩萨取福德。”故。云何菩萨受福德不取福德？偈言“是福德无报”，如是受不取故。此义云何？取者，彼福德得有漏果报。以有漏果报故，彼福德可诃。如是取者名之为取，如取非道故。“此福德无报”，无报者，无彼有漏报，是故此福德受而不取。 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：若诸菩萨不受彼果报，云何诸菩萨福德众生受用？偈言： 是福德应报， 为化诸 众生， 自然如是业， 诸佛现十方。 此义云何？明诸佛化身有用，彼法身诸佛不去不来故。偈言“自然如是业，诸佛现十方”故。此复何义？偈言： 去来化身佛， 如来常不动； 于是法界处， 非一亦不异。 此明不去不来义故。如经“何以故？如来者，无所至去无所从来”故。此义云何？若如来有去来差别，即不得言常如是住。常如是住者，不变不异故。 经曰：“‘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、 现代汉语译本 众生， 自然的规律就是如此，众多的佛显现在十方。 这句偈语是什么意思呢？说明诸佛的化身是有作用的，而他们的法身诸佛是不去不来的。所以偈语说‘自然如是业，诸佛现十方’。这又是什么意思呢？偈语说： 去来的是化身佛，如来本体是常住不动的；于是在法界之中，非一也非异。 这说明了不去不来的含义。如同经书所说：‘为什么呢？如来，是没有去处，没有来处的’。这又是什么意思呢？如果如来有去来差别，就不能说是常如是住。常如是住，就是不变不异。 经书上说：‘须菩提！如果善男子善女人，以三千大千世界的微尘，又将和这些微尘一样多的世界粉碎成微尘阿僧祇（Asamkhya，无数）。须菩提！你认为怎么样？这些微尘多不多？’须菩提回答说：‘非常多。世尊！为什么呢？如果这些微尘真的存在，佛就不会说这些是微尘。为什么呢？佛所说的微尘，就不是真正的微尘，所以佛才说是微尘。世尊！如来所说的三千大千世界，就不是真正的世界，所以佛才说是三千大千世界。为什么呢？如果世界真的存在，那就是一个组合的假象。如来说一个组合的假象，就不是一个组合的假象，所以佛才说一个组合的假象。’佛说：‘须菩提！这个组合的假象，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：“佛说我见、人见、众生见、寿者见。”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、’
English
English version Sentient beings, The natural law is thus, all the Buddhas manifest in the ten directions. What does this verse mean? It explains that the manifested bodies of the Buddhas are useful, while their Dharmakaya (法身, body of the Dharma) Buddhas neither go nor come. Therefore, the verse says, 'The natural law is thus, all the Buddhas manifest in the ten directions.' What does this further mean? The verse says: The Buddhas who come and go are the manifested bodies, the Tathagata (如来, Thus Come One) is always unmoving; thus, in the Dharmadhatu (法界, realm of Dharma), it is neither one nor different. This explains the meaning of neither going nor coming. As the sutra says, 'Why? The Tathagata, has nowhere to go and nowhere to come from.' What does this mean? If the Tathagata had differences of going and coming, it could not be said to abide thus always. To abide thus always means unchanging and undifferentiated. The sutra says: 'Subhuti (须菩提, one of the principal disciples of the Buddha)! If a good man or good woman were to take the dust particles of three thousand great thousand worlds, and then crush worlds as numerous as those dust particles into an asamkhya (阿僧祇, countless) of dust particles, what do you think, Subhuti? Would those dust particles be many or not?' Subhuti replied, 'Those dust particles would be very many, World Honored One! Why? If those dust particles truly existed, the Buddha would not have spoken of them as dust particles. Why? The dust particles spoken of by the Buddha are not truly dust particles; therefore, the Buddha speaks of them as dust particles. World Honored One! The three thousand great thousand worlds spoken of by the Tathagata are not truly worlds; therefore, the Buddha speaks of them as three thousand great thousand worlds. Why? If the worlds truly existed, they would be a composite illusion. The composite illusion spoken of by the Tathagata is not a composite illusion; therefore, the Buddha speaks of a composite illusion.' The Buddha said, 'Subhuti! This composite illusion is unspeakable, but ordinary people are attached to it. Why? Subhuti! If someone were to say, "The Buddha speaks of a view of self, a view of persons, a view of sentient beings, and a view of a life span," what do you think, Subhuti? Would that person be speaking correctly?' Subhuti replied, 'No, World Honored One! Why? World Honored One! The view of self, view of persons, view of sentient beings, spoken of by the Tathagata are not truly a view of self, view of persons, view of sentient beings,' --------------------------------------------------------------------------------
Chinese
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。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，其福胜彼无量阿僧祇。云何？为人演说，而不名说，是名为说。’” 论曰：碎微尘譬喻者，示现何义？偈言： 世界作微尘， 此喻示彼义； 微尘碎为末， 示现烦恼尽。 此明何义？偈言“于是法界处，非一亦非异”故。彼诸佛如来于真如法界中，非一处住亦非异处住，为示此义故说世界碎微尘喻。此喻示现何义？偈言“微尘碎为末，示现烦恼尽”故。此喻非聚集微尘众，示现非一喻。此义云何？偈言： 非聚集故集， 非唯是一喻； 聚集处非彼， 非是差别喻。 此义云何？如微尘碎为末非一处住，以无有聚集物故。亦非异处差别，以聚集微尘差别不可得故、以差别不住故。如是诸佛如来，远离烦恼障，住彼法界中，非一处住亦非异处住。如是三千世界一合相喻，非聚集故。此以何义？如经“如来说一合相则 现代汉语译本：‘寿者见，这就是我见（认为有一个‘我’的见解）、人见（认为有一个不变的‘人’的见解）、众生见（认为有各种‘众生’的见解）、寿者见（认为寿命是永恒的见解）。’‘须菩提！菩萨发阿耨多罗三藐三菩提心（无上正等正觉之心）的人，对于一切法应该这样了解、这样看待、这样相信，这样不住于法相（不执着于法的表象）。为什么呢？须菩提！所说的法相法相，如来说其实就不是法相，只是名为法相。须菩提！如果有菩萨摩诃萨（大菩萨），用充满无量阿僧祇（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起菩萨心的人，对于这部《般若波罗蜜经》（以智慧到达彼岸的经典），乃至仅仅是其中的四句偈，能够接受、奉持、读诵，并且为他人解说，那么他的福德胜过前者无量阿僧祇倍。怎么样才能算是为他人演说，却又不执着于‘说’这个行为呢？这就叫做真正的演说。’ 论曰：用粉碎微尘的比喻，是为了揭示什么意义呢？偈颂说： ‘世界化为微尘， 这比喻揭示了那个意义； 微尘粉碎成虚无， 揭示了烦恼的止息。’ 这说明了什么意义呢？偈颂说：‘在那个法界之处，非一也非异’。那些诸佛如来在真如法界中，不是住于一个地方，也不是住于不同的地方，为了揭示这个意义，所以说了世界粉碎成微尘的比喻。这个比喻揭示了什么意义呢？偈颂说：‘微尘粉碎成虚无，揭示了烦恼的止息’。这个比喻不是聚集的微尘，揭示了非一的比喻。这个意义是什么呢？偈颂说： ‘不是聚集所以聚集， 不是仅仅是一个比喻； 聚集之处不是那个， 不是差别的比喻。’ 这个意义是什么呢？就像微尘粉碎成虚无，不是住于一个地方，因为没有聚集的物体。也不是住于不同的地方，因为聚集的微尘的差别是不可得的，因为差别不住留。像这样，诸佛如来远离烦恼的障碍，住在那个法界中，不是住于一个地方，也不是住于不同的地方。像这样，三千世界一个整体形象的比喻，不是聚集的缘故。这是什么意义呢？就像经中所说：‘如来说一合相，就是非一合相，只是名为一合相。’
English
English version: 'The perception of a life-span is what is called the perception of self, the perception of person, the perception of sentient beings, and the perception of a life-span.' 'Subhuti! Those Bodhisattvas who have awakened the mind of Anuttara-Samyak-Sambodhi (unsurpassed, complete and perfect enlightenment), should know all dharmas (teachings, phenomena) in this way, see them in this way, believe in them in this way, and thus not dwell on the characteristics of dharmas (not be attached to the appearance of dharmas). Why? Subhuti! What is called the characteristics of dharmas, the Tathagata (the thus-gone one, an epithet of the Buddha) says are not the characteristics of dharmas; they are merely called the characteristics of dharmas. Subhuti! If there is a Bodhisattva-Mahasattva (great Bodhisattva) who uses the seven treasures to fill countless Asankhya (immeasurably large number) worlds for the purpose of giving. If there are good men and good women who awaken the Bodhi-mind (mind of enlightenment), and who receive, uphold, recite, and explain to others even four lines of verse from this Prajna-Paramita Sutra (Perfection of Wisdom Sutra), their merit will surpass that of the former by countless Asankhyas. How does one explain to others without being attached to the act of explaining? This is called true explanation.' The Treatise says: What meaning is shown by the analogy of crushing fine dust? The verse says: 'The world is made into fine dust, This analogy shows that meaning; Fine dust is crushed into nothingness, Showing the exhaustion of afflictions.' What meaning does this clarify? The verse says, 'In that realm of Dharma, it is neither one nor different.' Those Buddhas and Tathagatas, in the realm of True Suchness (Tathata), do not dwell in one place, nor do they dwell in different places; to show this meaning, the analogy of the world being crushed into fine dust is spoken. What meaning does this analogy show? The verse says, 'Fine dust is crushed into nothingness, showing the exhaustion of afflictions.' This analogy is not a collection of fine dust, showing the analogy of non-oneness. What is this meaning? The verse says: 'Not gathered, therefore gathered, Not merely an analogy of one; The place of gathering is not that, Not an analogy of difference.' What is this meaning? Just as fine dust is crushed into nothingness and does not dwell in one place, because there is no gathered object. Nor does it dwell in different places, because the difference of gathered fine dust is unattainable, because difference does not abide. Thus, the Buddhas and Tathagatas, far from the obstacles of afflictions, dwell in that realm of Dharma, not dwelling in one place, nor dwelling in different places. Thus, the analogy of the three thousand worlds as a single aggregate is not due to gathering. What is the meaning of this? As the Sutra says, 'What the Tathagata speaks of as a single aggregate is not a single aggregate; it is merely called a single aggregate.' --------------------------------------------------------------------------------