Chinese
此义云何？若分别有为体是如来，以有为相为第一，以相成就见如来。为防彼相成就得如来身，如经“不可以相成就得见如来”故。何以故？如来名无为法身故。如经“何以故？如来所说相即非相”。偈言“三相异体故，离彼是如来”，彼相成就即非相成就。何以故？三相异如来体故。如经“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’”，此句显有为虚妄故。偈言“离彼是如来”，示现彼处三相无故，相非相相对故，彼处生住灭异体不可得故，此句明如来体非有为故。菩萨如是知如来为佛菩提行于布施，彼菩萨不住于法行于布施，成如是断疑故。 自此以下，尊者须菩提生疑致问。 经曰：“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 现代汉语译本： ‘有为’（saṃskṛta，指因缘和合而生的事物）的本体，是为了防止有人认为可以通过成就‘相’（lakṣaṇa，特征）来证得如来（Tathāgata，佛的称号）。 因为‘三相’（trilakṣaṇa，生、住、灭）与如来的本体不同，所以远离这些‘相’才是如来。 这是什么意思呢？如果认为‘有为’的本体就是如来，那么就会以‘有为相’为最重要，认为通过成就‘相’就能见到如来。这是为了防止有人通过成就‘相’来获得如来之身，就像经书所说：‘不可以凭借成就相来见到如来’。为什么呢？因为如来的名称是‘无为法身’（asaṃskṛta-dharma-kāya），就像经书所说：‘如来说的相，即非相’。偈语说：‘三相异体故，离彼是如来’，成就‘相’就不是成就‘非相’。为什么呢？因为‘三相’与如来的本体不同。就像经书所说：‘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’，这句话显示了‘有为’是虚妄的。偈语说：‘离彼是如来’，显示了那个地方没有‘三相’，因为‘相’与‘非相’是相对的，那个地方生、住、灭的异体是不可得的，这句话说明如来的本体不是‘有为’。菩萨像这样了解如来，为了佛菩提而行布施，这位菩萨不住于法而行布施，成就了这样的断疑。 从这里以下，尊者须菩提（Subhūti，佛陀的弟子）产生疑问并提问。 经书上说：‘须菩提对佛说：世尊！是否会有众生在未来末世，听闻到这样的修多罗（sūtra，经）章句而生起实相呢？’佛告诉须菩提：‘不要这样说：“是否会有众生在未来末世，听闻到这样的修多罗章句而生起实相呢？”’佛又告诉须菩提：‘在未来末世，会有菩萨摩诃萨（bodhisattva-mahāsattva，大菩萨），在佛法将要灭亡的时候，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，以此为真实。’ ‘佛又告诉须菩提：应当知道那位菩萨摩诃萨，不是在一佛、二佛、三四五佛那里修行供养，不是在一佛、二佛、三’
English
English version: The 'conditioned' (saṃskṛta, referring to things arising from causes and conditions) entity is to prevent the attainment of the Tathāgata (title of the Buddha) by perfecting 'characteristics' (lakṣaṇa, features). Because the 'three characteristics' (trilakṣaṇa, arising, abiding, ceasing) are different from the Tathāgata's entity, the Tathāgata is apart from these 'characteristics'. What does this mean? If one considers the 'conditioned' entity to be the Tathāgata, then one would regard 'conditioned characteristics' as most important, believing that the Tathāgata can be seen by perfecting 'characteristics'. This is to prevent the attainment of the Tathāgata's body through perfecting 'characteristics', as the scripture says: 'The Tathāgata cannot be seen by perfecting characteristics.' Why? Because the Tathāgata's name is 'unconditioned Dharma-body' (asaṃskṛta-dharma-kāya), as the scripture says: 'The characteristics spoken of by the Tathāgata are non-characteristics.' The verse says: 'Because the three characteristics are different in entity, the Tathāgata is apart from them,' perfecting 'characteristics' is not perfecting 'non-characteristics.' Why? Because the 'three characteristics' are different from the Tathāgata's entity. As the scripture says: 'The Buddha told Subhūti (Subhūti, a disciple of the Buddha): All characteristics are false. If one sees all characteristics as non-characteristics, then they are not false. Seeing all characteristics as non-characteristics in this way, one sees the Tathāgata,' this sentence reveals that the 'conditioned' is false. The verse says: 'The Tathāgata is apart from them,' showing that there are no 'three characteristics' in that place, because 'characteristics' and 'non-characteristics' are relative, and the different entities of arising, abiding, and ceasing are unattainable in that place, this sentence clarifies that the Tathāgata's entity is not 'conditioned.' The Bodhisattva (bodhisattva, an enlightened being) understands the Tathāgata in this way, and practices giving for the sake of Buddha-bodhi (Buddha-bodhi, enlightenment of the Buddha), this Bodhisattva practices giving without dwelling in the Dharma, accomplishing such severance of doubt. From here onwards, Venerable Subhūti (Subhūti, a disciple of the Buddha) raises doubts and asks questions. The scripture says: 'Subhūti said to the Buddha: World Honored One! Will there be beings in the future, in the final age, who, upon hearing such sūtra (sūtra, discourse of the Buddha) verses, will give rise to true reality?' The Buddha told Subhūti: 'Do not say: "Will there be beings in the future, in the final age, who, upon hearing such sūtra verses, will give rise to true reality?"' The Buddha further told Subhūti: 'In the future, in the final age, there will be Bodhisattva-Mahāsattvas (bodhisattva-mahāsattva, great bodhisattvas), when the Dharma is about to perish, there will be those who uphold the precepts, cultivate merit and virtue, and possess wisdom, who will be able to generate faith in these sūtra verses, taking them as true.' 'The Buddha further told Subhūti: 'Know that those Bodhisattva-Mahāsattvas have not cultivated offerings to one Buddha, two Buddhas, three, four, or five Buddhas, not to one Buddha, two Buddhas, three' -------------------------------------------------------------------------------- 四五佛所而种善根。’
Chinese
“佛复告须菩提：‘已于无量百千万诸佛所修行供养，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，非舍法故。’” 论曰：此义云何？向依波罗蜜说不住行于布施，说因深义。向依如来非有为体，说果深义。若尔，未来恶世人不生信心，云何不空说？为断彼疑，佛答此义。 如经“佛告须菩提：‘莫作是说乃至非舍法故。’”此义云何？偈言： 说因果深义， 于彼恶世时， 不空以有实， 菩萨三德备。 此义云何？彼恶世时，菩萨具足持戒功德智慧故，能生信心。以此义故，名不空说。又偈言： 修戒于过去， 及种诸善根， 戒具于诸佛， 亦说功德满。 如经“佛复告须菩提：‘ 现代汉语译本：'在四五位佛陀处种下善根。' ‘佛陀再次告诉须菩提（Subhuti，佛陀的弟子）：‘已经在无量百千万诸佛处修行供养，在无量百千万诸佛处种下各种善根，听闻这些修多罗（Sutra，经）乃至一念之间能生起清净的信心，须菩提！如来（Tathagata，佛陀的称号）完全知晓这些众生，如来完全看见这些众生。须菩提！这些菩萨（Bodhisattva，立志成佛的修行者）生起如此无量的福德聚集，获取如此无量的福德。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！这些菩萨如果执取法相，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！不应该执取法，也不是不执取法。因为这个缘故，如来常说筏喻法门，这个法应当舍弃，不是舍弃法本身。’ 论曰：这个意义是什么呢？先前依据波罗蜜（Paramita，到达彼岸）说不住于相而行布施，说的是因的深奥意义。先前依据如来非有为之体，说的是果的深奥意义。如果这样，未来恶世的人不生信心，怎么能不是空说呢？为了断除他们的疑惑，佛陀回答了这个意义。 如经文所说：‘佛陀告诉须菩提：‘不要这样说乃至不是舍弃法本身。’’这个意义是什么呢？偈颂说： 说因果深奥义， 在那恶世之时， 不空因为有真实， 菩萨三德具备。 这个意义是什么呢？在那恶世之时，菩萨具足持戒、功德、智慧，因此能生起信心。因为这个意义，所以称为不是空说。又有偈颂说： 修持戒律在过去， 以及种下各种善根， 戒律具足于诸佛， 也说功德圆满。 如经文所说：‘佛陀再次告诉须菩提：‘
English
English version: 'Planting good roots at the place of four or five Buddhas.' 'The Buddha further told Subhuti (Subhuti, a disciple of the Buddha): 'Having cultivated and made offerings at the places of countless hundreds of thousands of Buddhas, having planted various good roots at the places of countless hundreds of thousands of Buddhas, hearing these Sutras (Sutra, discourses of the Buddha) and even in a single thought being able to generate pure faith, Subhuti! The Tathagata (Tathagata, an epithet of the Buddha) fully knows these beings, the Tathagata fully sees these beings. Subhuti! These Bodhisattvas (Bodhisattva, beings who aspire to become Buddhas) generate such immeasurable accumulations of merit, and obtain such immeasurable merit. Why? Subhuti! These Bodhisattvas no longer have the perception of self, the perception of beings, the perception of persons, or the perception of lifespan. Subhuti! These Bodhisattvas have no perception of Dharma and yet are not without the perception of Dharma, are without perception and yet are not without perception. Why? Subhuti! If these Bodhisattvas grasp onto the perception of Dharma, then they are attached to self, persons, beings, and lifespan. Subhuti! If these Bodhisattvas have the perception of Dharma, then they are attached to the perception of self, the perception of persons, the perception of beings, and the perception of lifespan. Why? Subhuti! One should not grasp onto Dharma, nor should one not grasp onto Dharma. Because of this reason, the Tathagata often speaks of the Dharma-gate of the raft simile, this Dharma should be abandoned, not because of abandoning Dharma itself.' Treatise says: What is the meaning of this? Previously, based on Paramita (Paramita, perfection, going beyond), it was said that one should practice giving without dwelling on appearances, which speaks of the profound meaning of the cause. Previously, based on the Tathagata's non-conditioned body, it was said that the profound meaning of the result. If so, if people in the evil age of the future do not generate faith, how can it not be empty talk? To dispel their doubts, the Buddha answered this meaning. As the Sutra says: 'The Buddha told Subhuti: 'Do not say this, even to the point of not abandoning Dharma itself.'' What is the meaning of this? The verse says: Speaking of the profound meaning of cause and effect, In that evil age, It is not empty because it is real, The Bodhisattva is equipped with the three virtues. What is the meaning of this? In that evil age, the Bodhisattva is fully equipped with the virtues of upholding precepts, merit, and wisdom, therefore they can generate faith. Because of this meaning, it is called not empty talk. Another verse says: Cultivating precepts in the past, And planting various good roots, Precepts are complete in all Buddhas, It is also said that merit is complete. As the Sutra says: 'The Buddha further told Subhuti:' --------------------------------------------------------------------------------
Chinese
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。’ “佛告须菩提：‘已于无量百千万诸佛所修行供养，无量百千万诸佛所种诸善根’”故。此经文明于过去诸佛具足持戒供养彼佛，亦种诸善根。如是次第，彼持戒具足、功德具足故。又偈言： 彼寿者及法， 远离于取相， 亦说知彼相， 依八八义别。 此义云何？复说般若义不断故。说何等义？明彼菩萨离于寿者相、离于法相故，以对彼相故说此义。偈言“依八八义别”故，此复云何？依四种寿者相，有四种义故；依四种法相，有四种义故。是故依八相，有八种义差别故。此义复云何？偈言： 差别相续体， 不断至命住， 复趣于异道， 是我相四种。 此义云何？明寿者相义故。何者是四种？一者我相；二者众生相；三者命相；四者寿者相。我相者，见五阴差别，一一阴是我。如是妄取，是名我相。众生相者，见身相续不断，是名众生相。命相者，一报命根不断住故，是名命相。寿者相者，命根断灭复生六道，是名寿者相。如经“何以故？须菩提！是诸菩萨无复我相、众生相、人相、寿者相故”。云何及法？偈言： 一切空无物， 实有不可说， 依言辞而说， 现代汉语译本：‘应当知道那位菩萨摩诃萨，不是仅仅在一尊佛、两尊佛、三尊四尊五尊佛那里修行供养，也不是仅仅在一尊佛、两尊佛、三尊四尊五尊佛那里种下善根。’ “佛告诉须菩提：‘（那位菩萨）已经在无量百千万诸佛那里修行供养，在无量百千万诸佛那里种下各种善根’的缘故。”这段经文明白地说明了过去诸佛具足持戒，供养那些佛，也种下各种善根。像这样次第修行，他持戒具足、功德具足的缘故。又有偈颂说： ‘那位寿者以及法，远离于执取相，也说知道那些相，依据八八种意义来区分。’ 这意义是什么呢？又说般若的意义不断绝的缘故。说的是什么意义呢？说明那位菩萨远离于寿者相、远离于法相的缘故，为了针对那些相所以说这个意义。偈颂说‘依据八八种意义来区分’的缘故，这又是什么意思呢？依据四种寿者相，有四种意义的缘故；依据四种法相，有四种意义的缘故。因此依据八种相，有八种意义的差别缘故。这意义又是什么呢？偈颂说： ‘差别相续的体性，不断绝直到寿命停止，又趋向于不同的道路，这是我相的四种。’ 这意义是什么呢？说明寿者相的意义的缘故。哪四种呢？第一是我相（Atman-samjna，认为五蕴中每一蕴都是我的错误观念）；第二是众生相（Sattva-samjna，认为身相持续不断的错误观念）；第三是命相（Jiva-samjna，认为一期生命的命根持续存在的错误观念）；第四是寿者相（Ayus-samjna，认为命根断灭后又在六道中轮回的错误观念）。我相，是见到五阴的差别，每一个阴都是我。像这样错误地执取，这叫做我相。众生相，是见到身相持续不断，这叫做众生相。命相，是一期报应的命根不断地存在，这叫做命相。寿者相，是命根断灭后又在六道中产生，这叫做寿者相。如经中所说‘为什么呢？须菩提！因为这些菩萨没有我相、众生相、人相（Pudgala-samjna）、寿者相的缘故’。怎样以及法呢？偈颂说： ‘一切都是空无所有，真实存在是不可说的，依据言辞而说，’