Chinese
非一合相，是故如来说一合相”故。若实有一物聚集，如来则不说微尘聚集。如是若实有一世界，如来则不说三千大千世界。如经“若世界实有者，则是一合相故，但凡夫之人贪着其事”者，以彼聚集无物可取，虚妄分别，是故凡夫妄取。若有实者，即是正见，故知妄取。何故？凡夫无物而取物。如经“佛言：须菩提！一合相者则是不可说，但凡夫之人贪着其事”如是等，此示何义？偈言： 但随于音声， 凡夫取颠倒； 非无二得道， 远离于我法。 如经“何以故？须菩提！若人如是言：佛说我见、人见、众生见、寿者见，如是乃至是名我见、人见、众生见、寿者见”故。此复何义？偈言“非无二得道，远离于我法”故。此义云何？非无我无法，离此二事而得菩提。云何得菩提？远离彼二见故得于菩提。偈言“远离于我法”故。此复何义？偈言： 见我即不见， 无实虚妄见； 此是微细障， 见真如远离。 是故见即不见，无其实义，以虚妄分别、以是无我，是故如来说彼我见即是不见，以其无实。无实者，即是无物。以是义故，说我见即是虚妄见。如是示现我见不见故，见法者亦是不见。如经“须菩提！菩萨发阿耨多罗三藐三菩提心，于一切法应如是知、如是见、如是信， 现代汉语译本：并非单一的聚合之相，所以如来说是‘一合相’（单一聚合之相）。如果真有一物聚集，如来就不会说微尘的聚集。同样，如果真有一个世界，如来就不会说三千大千世界。如经文所说：‘如果世界真实存在，那就是单一聚合之相，但凡夫俗子贪恋执着于此事’，因为那个聚集没有实在的东西可以执取，只是虚妄的分别，所以凡夫才会错误地执取。如果真有实在的东西，那就是正见，因此可知凡夫的执取是虚妄的。为什么呢？因为凡夫无中生有地执取事物。如经文所说：‘佛说：须菩提！所谓‘一合相’是不可说的，但凡夫俗子贪恋执着于此事’等等，这显示了什么意义呢？偈语说： 但随于音声， 凡夫取颠倒； 非无二得道， 远离于我法。 如经文所说：‘为什么呢？须菩提！如果有人这样说：佛说了我见、人见、众生见、寿者见，像这样乃至于是名为我见、人见、众生见、寿者见’。这又是什么意义呢？偈语说‘非无二得道，远离于我法’。这意义是什么呢？不是没有我和法，而是远离我和法这两件事才能证得菩提。如何才能证得菩提呢？远离那两种见解才能证得菩提。偈语说‘远离于我法’。这又是什么意义呢？偈语说： 见我即不见， 无实虚妄见； 此是微细障， 见真如远离。 因此，见即是不见，没有真实的意义，因为是虚妄的分别，因为是无我，所以如来说那所谓我见就是不见，因为它没有实在的本体。没有实在的本体，就是没有事物。因为这个缘故，说我见就是虚妄的见解。像这样示现我见即是不见，那么，见法也是不见。如经文所说：‘须菩提！菩萨发阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）心，对于一切法应该这样知、这样见、这样信’
English
English version: 'It is not a single composite phenomenon, therefore the Tathagata (如来，one of the titles of a Buddha) speaks of a ‘single composite phenomenon’.' If there were truly a gathering of things, the Tathagata would not speak of the gathering of dust motes. Likewise, if there were truly one world, the Tathagata would not speak of the three-thousand great-thousand world system. As the sutra says, 'If the world were truly existent, it would be a single composite phenomenon, but ordinary people are attached to this matter,' because that gathering has nothing real to grasp, it is merely false discrimination, therefore ordinary people grasp falsely. If there were something real, that would be right view, therefore it is known that grasping is false. Why? Because ordinary people grasp things where there are no things. As the sutra says, 'The Buddha said: Subhuti (须菩提，one of the principal disciples of the Buddha)! The so-called ‘single composite phenomenon’ is unspeakable, but ordinary people are attached to this matter,' and so on. What meaning does this show? The verse says: But following sounds, Ordinary people take to inversion; Not without two attaining the Way, Far from self and dharma. As the sutra says, 'Why? Subhuti! If someone says: The Buddha speaks of self-view, person-view, sentient being-view, life-span-view, thus even to the extent that it is named self-view, person-view, sentient being-view, life-span-view.' What meaning does this have? The verse says, 'Not without two attaining the Way, far from self and dharma.' What is this meaning? It is not without self and without dharma, but by being apart from these two things that one attains Bodhi (菩提，enlightenment). How does one attain Bodhi? By being apart from those two views that one attains Bodhi. The verse says, 'Far from self and dharma.' What meaning does this have? The verse says: Seeing self is not seeing, Unreal, false seeing; This is a subtle obstacle, Seeing Suchness is far away. Therefore, seeing is not seeing, it has no real meaning, because it is false discrimination, because it is without self, therefore the Tathagata says that the so-called self-view is not seeing, because it has no real substance. Without real substance means there are no things. Because of this meaning, it is said that self-view is false view. Just as showing that seeing self is not seeing, then seeing dharma is also not seeing. As the sutra says, 'Subhuti! A Bodhisattva (菩萨，an enlightened being) who has generated the mind of Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提， unsurpassed, complete and perfect enlightenment) should know, see, and believe in all dharmas in this way,' --------------------------------------------------------------------------------
Chinese
如是不住法相”故。此复何义？以见法相即不见相，如彼我见即非见故。何故此二见说名不见？偈言“此是微细障，见真如远离”故。此复云何？彼见我见法，此是微细障。以不见彼二故，是以见法而得远离。偈言“见真如远离”故。又如是知、如是见、如是信者，此示何义？偈言： 二智及三昧， 如是得远离； 化身示现福， 非无无尽福。 此义云何？示现世智第一义智，及依止三昧得远离彼障，是故重说胜福譬喻。此示何义？偈言“化身示现福，非无无尽福”故。此复何义？虽诸佛自然化身作业，而彼诸佛化身说法，有无量无尽无漏功德故。云何为人演说而不名说是名为说者？何故如是说？偈言： 诸佛说法时， 不言是化身； 以不如是说， 是故彼说正。 此义云何？若化身诸佛说法时，不言我是化身，是故彼所说是正说。若不如是说者，可化众生不生敬心。何以故？以不能利益众生，即彼说是不正说，是故不说我是化佛。 经曰： “‘一切有为法， 如星翳灯幻， 露泡梦电云， 应作如是观。’” 论曰：复有疑，若诸佛如来常为众生说法，云何言如来入涅槃？为断此疑，是故如来说彼偈喻。此义云何？偈言： 非有为非离， 诸 现代汉语译本： ‘如是不住法相’故。这又是什么意思呢？因为见到法相就不能见到（真实的）相，就像执着于我见就不是真正的见解一样。为什么这两种见解被称为不是真正的见解呢？偈语说：‘这是微细障，见真如远离’。这又是什么意思呢？执着于我见和法见，这就是微细的障碍。因为不执着于这两种见解，所以才能通过见到法而得以远离（障碍）。偈语说：‘见真如远离’。又，像这样知、像这样见、像这样信，这又揭示了什么意义呢？偈语说： ‘二智及三昧， 如是得远离； 化身示现福， 非无无尽福。’ 这又是什么意思呢？（这揭示了）示现世俗的智慧和第一义谛的智慧，以及依靠三昧而得以远离那些障碍，所以再次说殊胜的福德譬喻。这又揭示了什么意义呢？偈语说：‘化身示现福，非无无尽福’。这又是什么意思呢？即使诸佛以自然化身行事，但那些佛的化身说法，具有无量无尽无漏的功德。怎样为人演说而不称为说，这才能被称为真正的说者呢？为什么要这样说呢？偈语说： ‘诸佛说法时， 不言是化身； 以不如是说， 是故彼说正。’ 这又是什么意思呢？如果化身诸佛说法时，不说‘我是化身’，所以他们所说的是正确的说法。如果不如是说，可被教化的众生就不会生起敬重心。为什么呢？因为不能利益众生，那么那种说法就是不正确的说法，所以不说‘我是化佛’。 经文说： ‘一切有为法， 如星翳灯幻， 露泡梦电云， 应作如是观。’ 论中说：又有人怀疑，如果诸佛如来常常为众生说法，为什么又说如来入涅槃呢？为了断除这种疑惑，所以如来说了那个偈语譬喻。这又是什么意思呢？偈语说： ‘非有为非离， 诸’
English
English version: ‘As such, not abiding in the characteristic of Dharma (法相).’ What does this further mean? Because seeing the characteristic of Dharma is not seeing the (true) characteristic, just as clinging to the view of self is not a true view. Why are these two views called not true views? The verse says: ‘This is a subtle obstruction; seeing Suchness (真如) is to be far removed.’ What does this further mean? Clinging to the view of self and the view of Dharma, this is a subtle obstruction. Because not clinging to these two views, one can be far removed (from obstructions) by seeing the Dharma. The verse says: ‘Seeing Suchness is to be far removed.’ Furthermore, knowing in this way, seeing in this way, believing in this way, what significance does this reveal? The verse says: ‘Two Wisdoms and Samadhi (三昧), Thus one is far removed; Emanation bodies show blessings, Not without endless blessings.’ What does this mean? (It reveals) showing worldly wisdom and the wisdom of the ultimate truth, and relying on Samadhi to be far removed from those obstructions, therefore the analogy of supreme blessings is repeated. What significance does this reveal? The verse says: ‘Emanation bodies show blessings, not without endless blessings.’ What does this further mean? Even though the Buddhas act through natural emanation bodies, the Dharma spoken by those Buddhas' emanation bodies has immeasurable, endless, and undefiled merits. How can one speak to others without calling it speaking, and thus be called a true speaker? Why is it said in this way? The verse says: ‘When Buddhas preach the Dharma, They do not say they are emanation bodies; Because if it were not said in this way, Therefore their speech is correct.’ What does this mean? If the emanation body Buddhas, when preaching the Dharma, do not say ‘I am an emanation body,’ therefore what they say is correct speech. If it were not said in this way, the sentient beings who can be transformed would not generate a respectful heart. Why? Because not being able to benefit sentient beings, then that speech is incorrect speech, therefore they do not say ‘I am an emanation Buddha.’ The Sutra says: ‘All conditioned dharmas, are like stars, darkness, lamps, illusions, dewdrops, bubbles, dreams, lightning, and clouds; one should contemplate them in this way.’ The Treatise says: Furthermore, there is doubt: if the Buddhas and Tathagatas (如来) constantly preach the Dharma for sentient beings, why is it said that the Tathagata enters Nirvana (涅槃)? To dispel this doubt, therefore the Tathagata spoke that verse analogy. What does this further mean? The verse says: ‘Not conditioned, not apart, all’ -------------------------------------------------------------------------------- 如来涅槃； 九种有为法， 妙智正观故。
Chinese
此义云何？诸佛涅槃，非有为法亦不离有为法。何以故？以诸佛得涅槃，化身说法示现世间行，为利益众生故。此明诸佛以不住涅槃、以不住世间故。何故？诸佛示现世间行，而不住有为法中。偈言“九种有为法，妙智正观故”，此以何义？如星宿等相对法，九种正观故。此九种正观，于九种境界应知。观何境界？偈言： 见相及于识， 器身受用事， 过去现在法， 亦观未来世。 云何观九种法？譬如星宿为日所映，有而不现；能见心法亦复如是。又如目有翳则见毛轮等色，观有为法亦复如是，以颠倒见故。又如灯识亦如是，依止贪爱法住故。又如幻所依住处亦如是，以器世间种种差别无一体实故。又如露身亦如是，以少时住故。又如泡，所受用事亦如是，以受想因三法不定故。又如梦，过去法亦如是，以唯念故。又如电，现在法亦如是，以刹那不住故。又如云，未来法亦如是，以于子时阿黎耶识与一切法为种子根本故。观如是九种法，得何等功德、成就何智？偈言： 观相及受用， 观于三世事， 于有为法中， 得无垢自在。 此义云何？观有为法三种：一观有为法，以观见相识。二者观受用，以观器世间等，以何处 现代汉语译本： 如来涅槃； 九种有为法，以妙智正确地观察。 此义是什么呢？诸佛的涅槃，并非有为法，也不脱离有为法。为什么呢？因为诸佛证得涅槃后，会以化身说法，在世间示现种种行为，为了利益众生。这说明诸佛既不住于涅槃，也不完全停留在世间。为什么呢？诸佛在世间示现种种行为，却不住于有为法中。偈语说‘九种有为法，妙智正观故’，这又是什么意思呢？就像星宿等相对的事物，通过九种正确的观察。这九种正确的观察，应该在九种境界中了解。观察什么境界呢？偈语说： 观察表象以及意识，以及器世间、身、受用之事， 过去、现在之法，也观察未来世。 如何观察这九种法呢？譬如星宿被日光掩盖，虽然存在却不显现；能见的心法也是如此。又如眼睛有翳病，就会看到毛发形成的轮状等颜色，观察有为法也是如此，因为有颠倒的见解。又如灯，意识也是如此，因为依止贪爱之法而住。又如幻术所依止的住处也是如此，因为器世间种种差别没有一体的真实性。又如露水附在身体上也是如此，因为它只能短时间存在。又如水泡，所受用之事也是如此，因为感受、思想、行为这三种法是不确定的。又如梦，过去的法也是如此，因为它只是念头。又如闪电，现在的法也是如此，因为它刹那不住。又如云，未来的法也是如此，因为在子时，阿黎耶识（Alaya-识，根本识）与一切法作为种子根本。观察这九种法，能得到什么样的功德，成就什么样的智慧呢？偈语说： 观察表象以及受用，观察过去、现在、未来三世之事， 在有为法中，得到无垢的自在。 此义是什么呢？观察有为法有三种：第一种是观察有为法，通过观察所见之表象和意识。第二种是观察受用，通过观察器世间等，在什么地方