English
English version: ‘It should be known that that Bodhisattva-Mahasattva did not cultivate and make offerings in the presence of just one Buddha, two Buddhas, three, four, or five Buddhas; nor did they plant roots of goodness in the presence of just one Buddha, two Buddhas, three, four, or five Buddhas.’ “The Buddha told Subhuti: ‘(That Bodhisattva) has already cultivated and made offerings in the presence of immeasurable hundreds of thousands of millions of Buddhas, and has planted various roots of goodness in the presence of immeasurable hundreds of thousands of millions of Buddhas.’” This sutra clearly states that past Buddhas were complete in upholding precepts, making offerings to those Buddhas, and also planting various roots of goodness. In this order, he is complete in upholding precepts and complete in merit. Furthermore, a verse says: ‘That Jiva (寿者，enduring being) and Dharma (法，law), are far from grasping at appearances, it is also said to know those appearances, distinguished according to eighty-eight meanings.’ What is this meaning? It is also said that the meaning of Prajna (般若，wisdom) is not interrupted. What meaning is being spoken of? It clarifies that that Bodhisattva is apart from the appearance of a Jiva (寿者相，appearance of an enduring being), and apart from the appearance of Dharma (法相，appearance of law), therefore, this meaning is spoken of in response to those appearances. The verse says ‘distinguished according to eighty-eight meanings,’ what does this mean? According to the four types of Jiva appearances, there are four types of meanings; according to the four types of Dharma appearances, there are four types of meanings. Therefore, according to the eight appearances, there are eight types of differences in meaning. What is this meaning again? The verse says: ‘The nature of differentiated continuity, uninterrupted until life ceases, and again tending towards different paths, these are the four types of Atman (我相，self-appearance).’ What is this meaning? It clarifies the meaning of the Jiva appearance. What are the four types? First is the Atman appearance (Atman-samjna, the erroneous view that each of the five skandhas is 'I'); second is the Sattva appearance (Sattva-samjna, the erroneous view that the body's appearance is continuously existing); third is the Jiva appearance (Jiva-samjna, the erroneous view that the life-force of one's existence is continuously existing); fourth is the Ayus appearance (Ayus-samjna, the erroneous view that after the life-force ceases, one is reborn in the six realms). The Atman appearance is seeing the differences in the five skandhas, each skandha is 'I'. Such deluded grasping is called the Atman appearance. The Sattva appearance is seeing the body's appearance as continuously existing, this is called the Sattva appearance. The Jiva appearance is the life-force of one's existence continuously existing, this is called the Jiva appearance. The Ayus appearance is the life-force ceasing and then being produced in the six realms, this is called the Ayus appearance. As the sutra says, ‘Why? Subhuti! Because these Bodhisattvas have no Atman appearance, Sattva appearance, Pudgala appearance (Pudgala-samjna, appearance of a person), or Ayus appearance.’ How about and Dharma? The verse says: ‘Everything is empty and without substance, true existence is unspeakable, spoken according to language,’ -------------------------------------------------------------------------------- 是法相四种。
Chinese
何者是四种？一者法相；二者非法相；三者相；四者非相。此义云何？有可取、能取一切法无故，言无法相。以无物故，彼法无我，空实有故。言亦非无法相，彼空无物，而此不可说有无，故言无相，依言辞而说故。言亦非无相。何以故？以于无言处依言相说。是故依八种差别义，离八种相，所谓离人相、离法相，是故说有智慧。 如经“须菩提！是诸菩萨无法相，亦非无法相。无相亦非无相”故，有智慧便足。何故复说持戒功德？为示现生实相差别义故。云何示现？偈言： 彼人依信心， 恭敬生实相， 闻声不正取， 正说如是取。 此义云何？彼人有持戒功德，依信心恭敬能生实相。是以说彼义故，次言“闻说如是修多罗章句乃至一念生净信者”，是故不但说般若。又有智慧者，不如声取义，随顺第一义智，正说如是取能生实相。是以说此义故，次言“须菩提！不应取法，非不取法”。不应取法者，不应如声取法。非不取法者，随顺第一义智正说如是取。彼菩萨闻说如是修多罗章句，生实相故。又经复言“须菩提！如来悉知是诸众生、如来悉见是诸众生”如是等，此明何义？偈言： 佛非见果知， 愿智力现见， 求供养恭敬， 彼人不能说。 现代汉语译本： 是法相有四种。 哪四种呢？第一是法相（dharma-lakṣaṇa，法的特征）；第二是非法相（adharma-lakṣaṇa，非法的特征）；第三是相（lakṣaṇa，特征）；第四是非相（alakṣaṇa，非特征）。这意义是什么呢？因为没有可执取、能执取的一切法，所以说没有法相。因为没有事物，所以那个法没有我（ātman），空性（śūnyatā）真实存在。所以也说不是没有法相，那个空性没有事物，而这空性不可说是有还是没有，所以说没有相，是依着言辞而说的缘故。所以也说不是没有相。为什么呢？因为在没有言辞的地方，依着言语的相来说。因此，依据八种差别义，离开八种相，所谓离开人相（pudgala-lakṣaṇa）、离开法相，所以说有智慧。 如经文所说：‘须菩提（Subhūti）！这些菩萨没有法相，也不是没有法相。没有相也不是没有相’，所以，有智慧就足够了。为什么又说持戒（śīla）的功德呢？为了显示众生真实相的差别义的缘故。如何显示呢？偈颂说： 彼人依信心， 恭敬生实相， 闻声不正取， 正说如是取。 这意义是什么呢？那个人有持戒的功德，依着信心恭敬能生起实相。因此，为了说明那个意义，接着说‘听闻如是修多罗（sūtra，经）章句乃至一念生起清净信心的人’，所以不单单是说般若（prajñā，智慧）。又有智慧的人，不如同声音那样执取意义，随顺第一义智（paramārtha-jñāna，胜义智），正确地说如是执取能生起实相。因此，为了说明这个意义，接着说‘须菩提！不应该执取法，也不是不执取法’。不应该执取法，是不应该如同声音那样执取法。不是不执取法，是随顺第一义智正确地说如是执取。那些菩萨听闻如是修多罗章句，生起实相的缘故。经文又说‘须菩提！如来（Tathāgata）完全知道这些众生、如来完全看见这些众生’等等，这说明什么意义呢？偈颂说： 佛非见果知， 愿智力现见， 求供养恭敬， 彼人不能说。
English
English version: These are the four aspects of dharma. What are the four? First is dharma-lakṣaṇa (the characteristic of dharma); second is adharma-lakṣaṇa (the characteristic of non-dharma); third is lakṣaṇa (characteristic); and fourth is alakṣaṇa (non-characteristic). What is the meaning of this? Because there are no graspable or grasping dharmas, it is said that there is no dharma-lakṣaṇa. Because there are no things, that dharma has no self (ātman), and emptiness (śūnyatā) truly exists. Therefore, it is also said that it is not without dharma-lakṣaṇa, that emptiness has no things, and it cannot be said whether this emptiness exists or not, so it is said that there is no lakṣaṇa, because it is spoken according to words. Therefore, it is also said that it is not without lakṣaṇa. Why? Because in the place where there are no words, it is spoken according to the aspect of words. Therefore, according to the eight kinds of difference meanings, leaving the eight kinds of aspects, that is, leaving the pudgala-lakṣaṇa (characteristic of person), leaving the dharma-lakṣaṇa, therefore it is said that there is wisdom. As the sutra says, 'Subhūti! These Bodhisattvas have no dharma-lakṣaṇa, nor are they without dharma-lakṣaṇa. No lakṣaṇa is also not without lakṣaṇa', therefore, having wisdom is enough. Why is the merit of śīla (moral discipline) also mentioned? It is to show the difference in the true aspect of beings. How is it shown? The verse says: That person relies on faith, respectfully generates the true aspect, Hearing the sound, he does not grasp incorrectly, he correctly speaks and grasps in this way. What is the meaning of this? That person has the merit of śīla, and relying on faith and respect can generate the true aspect. Therefore, in order to explain that meaning, it is then said, 'Those who hear such sūtra (scripture) verses and even generate pure faith in one thought', therefore, it is not only about prajñā (wisdom). Also, those who have wisdom do not grasp the meaning like a sound, but follow the paramārtha-jñāna (ultimate wisdom), and correctly say that grasping in this way can generate the true aspect. Therefore, in order to explain this meaning, it is then said, 'Subhūti! One should not grasp the dharma, nor is it that one should not grasp the dharma'. One should not grasp the dharma, which means one should not grasp the dharma like a sound. It is not that one should not grasp the dharma, but that one should correctly say that grasping in this way follows the paramārtha-jñāna. Because those Bodhisattvas hear such sūtra verses and generate the true aspect. The sutra also says, 'Subhūti! The Tathāgata (the thus-gone one) fully knows these beings, the Tathāgata fully sees these beings', etc. What does this mean? The verse says: The Buddha does not know by seeing the result, the power of the vow-wisdom manifests and sees, Seeking offerings and respect, that person cannot speak. --------------------------------------------------------------------------------
Chinese
此义云何？彼持戒等人，诸佛如来非见果比知。云何知？偈言“愿智力现见”故。如来悉知是诸众生便足，何故复说“如来悉见是诸众生”？若不说“如来悉见是诸众生”，或谓如来以比智知；恐生如是心故。若尔，但言“如来悉见是诸众生”便足，何故复说“如来悉知是诸众生”？若不说“如来悉知是诸众生”，或谓如来以肉眼等见；为防是故。何故如是说？以有二语故。又何故如来如是说？偈言“求供养恭敬，彼人不能说”故。此义云何？若有人欲得供养恭敬，自叹有持戒等功德，彼人则不能说，是人自知故。诸佛如来善知彼何等人、有何等行，是故彼人不能自说。 又“是诸菩萨生如是无量福德聚，取如是无量福德”者，此义云何？生者，能生因故。取者，熏修自体果义故。又“何以故？须菩提！是诸菩萨若取法相，则为着我、人、众生、寿者”，此义云何？但有无明使无现行粗烦恼，示无我见故。又经言“以是义故，如来常说筏喻法门，是法应舍，非舍法者”，有何次第？偈言： 彼不住随顺， 于法中证智， 如人舍船筏， 法中义亦然。 此义云何？示修多罗等法中证智不住故，以得证智舍法故，如到彼岸舍筏故。随顺者，随顺彼证智法。彼法应取，如人未到彼岸取筏故。 现代汉语译本： 这段话是什么意思呢？那些持戒等等的人，诸佛如来并非通过比较推知他们的果报。如何得知呢？因为偈语说‘愿智力现见’。如来完全知道这些众生就足够了，为什么还要说‘如来完全看见这些众生’呢？如果不说‘如来完全看见这些众生’，或许会认为如来是通过比量智来了解的；为了防止产生这样的想法。如果这样，只说‘如来完全看见这些众生’就足够了，为什么还要说‘如来完全知道这些众生’呢？如果不说‘如来完全知道这些众生’，或许会认为如来是用肉眼等看见的；为了防止这种想法。为什么要这样说呢？因为有‘知’和‘见’两种说法。又为什么如来要这样说呢？因为偈语说‘求供养恭敬，彼人不能说’。这是什么意思呢？如果有人想要得到供养恭敬，自我赞叹有持戒等等的功德，这个人就不能说，因为这个人自己知道。诸佛如来善于了解那是什么样的人、有什么样的行为，所以那个人不能自己说。 还有，‘这些菩萨产生这样无量的福德聚集，获取这样无量的福德’，这是什么意思呢？‘生’，是因为能生之因的缘故。‘取’，是因为熏习修行的自体果报的缘故。还有，‘为什么呢？须菩提（Subhuti，佛陀的弟子）！这些菩萨如果执取法相，就是执着于我（atman）、人（pudgala）、众生（sattva）、寿者（jiva）’，这是什么意思呢？只是因为有无明（avidya）的驱使，没有显现粗重的烦恼，显示没有我见的缘故。还有经文说‘因为这个缘故，如来常说筏喻法门，这个法应当舍弃，而不是舍弃法的人’，有什么次第呢？偈语说： ‘彼不住随顺，于法中证智，如人舍船筏，法中义亦然。’ 这是什么意思呢？显示在修多罗（sutra，经）等法中证得智慧而不执着，因为得到证智就舍弃法，就像到达彼岸就舍弃木筏一样。‘随顺’，是随顺那个证智之法。那个法应当取用，就像人没有到达彼岸时取用木筏一样。