Chinese
施。若复有人于此法门中，乃至受持四句偈等为他人说，其福甚多，无量阿僧祇。’尔时须菩提闻说是经，深解义趣，涕泪悲泣，扪泪而白佛言：‘希有婆伽婆！希有修伽陀！佛说如是甚深法门，我从昔来所得慧眼未曾得闻如是法门。’‘何以故？须菩提！佛说般若波罗蜜即非般若波罗蜜。’‘世尊！若复有人得闻是经，信心清净则生实相，当知是人成就第一希有功德。世尊！是实相者则是非相，是故如来说名实相实相。世尊！我今得闻如是法门，信解受持不足为难；若当来世其有众生，得闻是法门信解受持，是人则为第一希有。何以故？此人无我相、人相、众生相、寿者相。何以故？我相即是非相，人相、众生相、寿者相即是非相。何以故？离一切诸相则名诸佛。’佛告须菩提：‘如是，如是。若复有人得闻是经，不惊不怖不畏，当知是人甚为希有。何以故？须菩提！如来说第一波罗蜜非第一波罗蜜。如来说第一波罗蜜者，彼无量诸佛亦说波罗蜜，是名第一波罗蜜。’” 论曰：自下经文，重明彼福德中此福转胜。此义云何？偈言： 苦身胜于彼， 希有及上义， 彼智岸难量， 亦不同余法。 坚实解深义， 胜余修多罗， 大因及清净， 福中胜福德。 此二偈说何义？捐舍身 现代汉语译本：佛说：‘须菩提，如果还有人在这法门中，乃至仅仅受持四句偈等，为他人解说，那他的福德非常多，多到无法用阿僧祇（asaṃkhya，无数）来衡量。’当时，须菩提（Subhūti，佛陀的十大弟子之一，以解空第一著称）听了这部经，深刻理解其中的含义，激动得流下眼泪，他擦着眼泪对佛说：‘希有啊，婆伽婆（Bhagavān，世尊）！希有啊，修伽陀（Sugata，如来）！佛所说的如此甚深的法门，我自从得到慧眼以来，从未听闻过这样的法门。’ ‘为什么呢？须菩提！佛所说的般若波罗蜜（Prajñāpāramitā，通过智慧到达彼岸）即非般若波罗蜜。’‘世尊！如果有人听闻这部经，以清净的信心，就能生出实相，应当知道这个人成就了第一希有的功德。世尊！这实相，实际上就是非相，所以如来说名为实相实相。世尊！我现在听闻这样的法门，相信、理解、受持，还不算困难；如果未来世有众生，听闻这个法门，相信、理解、受持，这个人就是第一希有。为什么呢？因为这个人没有我相、人相、众生相、寿者相。为什么呢？我相即是非相，人相、众生相、寿者相即是非相。为什么呢？离开一切诸相，就名为诸佛。’ 佛告诉须菩提：‘是这样的，是这样的。如果有人听闻这部经，不惊慌、不恐惧、不害怕，应当知道这个人非常希有。为什么呢？须菩提！如来说第一波罗蜜非第一波罗蜜。如来说第一波罗蜜，那无量诸佛也说波罗蜜，这名为第一波罗蜜。’” 论曰：从下面的经文开始，再次说明在那福德之中，这福德更加殊胜。这意义是什么呢？偈颂说： 苦身胜于彼， 希有及上义， 彼智岸难量， 亦不同余法。 坚实解深义， 胜余修多罗， 大因及清净， 福中胜福德。 这两偈颂说明什么意义？捐舍身体
English
English version: The Buddha said, 'Furthermore, Subhūti (Subhūti, one of the ten principal disciples of the Buddha, known for his understanding of emptiness), if someone, within this Dharma teaching, even upholds and recites four lines of a verse and explains them to others, their merit will be exceedingly great, immeasurable by asaṃkhya (asaṃkhya, countless).' At that time, Subhūti, upon hearing this sūtra, deeply understood its meaning, and with tears of sorrow and joy, he wiped his tears and said to the Buddha, 'Rare indeed, Bhagavān (Bhagavān, World-Honored One)! Rare indeed, Sugata (Sugata, Thus Gone One)! The Dharma teaching spoken by the Buddha is so profound that since I attained the eye of wisdom, I have never heard such a Dharma teaching.' 'Why is that? Subhūti! The Prajñāpāramitā (Prajñāpāramitā, Perfection of Wisdom) spoken by the Buddha is not Prajñāpāramitā.' 'World-Honored One! If someone hears this sūtra and with pure faith, then the true aspect arises, it should be known that this person has accomplished the foremost and rarest merit. World-Honored One! This true aspect is actually a non-aspect, therefore the Tathāgata calls it the true aspect, true aspect. World-Honored One! It is not difficult for me to hear such a Dharma teaching now, to believe, understand, and uphold it; but if in the future there are beings who hear this Dharma teaching, believe, understand, and uphold it, that person will be the foremost and rarest. Why is that? Because this person has no self-image, person-image, sentient being-image, or life-span-image. Why is that? The self-image is a non-image, the person-image, sentient being-image, and life-span-image are non-images. Why is that? To be apart from all images is called all Buddhas.' The Buddha told Subhūti, 'It is so, it is so. If someone hears this sūtra and is not alarmed, not frightened, not afraid, it should be known that this person is exceedingly rare. Why is that? Subhūti! The Tathāgata speaks of the foremost pāramitā, which is not the foremost pāramitā. The Tathāgata speaks of the foremost pāramitā, and the immeasurable Buddhas also speak of pāramitā, this is called the foremost pāramitā.'" Treatise says: From the following sutra text, it is reiterated that within that merit, this merit is even more superior. What is the meaning of this? The verse says: Suffering the body surpasses that, Rare and supreme meaning, That wisdom's shore is difficult to measure, Also different from other dharmas. Firmly understanding profound meaning, Surpasses other sutras, Great cause and purity, Among merits, the supreme merit. What meaning do these two verses explain? Giving up the body --------------------------------------------------------------------------------
Chinese
命，重于舍资生珍宝等。彼如是舍无量身命果报福德，此福德胜彼福。何以故？彼舍身命苦身心故，何况为法舍故。念彼身苦，慧命须菩提尊重法故，悲泣流泪。如经“尔时须菩提闻说是经，深解义趣，涕泪悲泣”故。此法门希有。何以故？尊者须菩提虽有智眼，昔来未曾得闻，是故希有。如经“我从昔来所得慧眼，未曾得闻如是法门”故。又此法门第一，以说名般若波罗蜜故。此云何成？以上义故。如经“何以故？须菩提！佛说般若波罗蜜即非般若波罗蜜”故。何故如是说？彼智岸故。彼智岸无人能量，是故非波罗蜜。又此法门不同。何以故？此中有实相故。余者非实相，除佛法余处无实故。以彼处未曾有、未曾生信，以是义故。如经“世尊！若复有人得闻是经，信心清净则生实相，当知是人成就第一希有功德”故。又此法门坚实深妙。何以故？受持此经思量修习，不起我等相故。又不起我等相者，示可取境界不倒相故。我等相即非相者，示能取境界不倒相故。此二明我空、法空，无我智故。如是次第，如经“何以故？此人无我相、人相、众生相、寿者相。何以故？我相即是非相，人相众生相寿者相即是非相。何以故？离此一切诸相则名诸佛”故，如来为须菩提说如是义。惊者，谓非处生惧，是故名惊，以可诃故， 现代汉语译本：生命比布施资生珍宝等更为重要。那人如此布施无量身命所获得的果报福德，胜过前者。为什么呢？因为他舍弃身命，身心都受苦，更何况是为了佛法而舍弃呢。须菩提尊者想到他身受的苦，又尊重慧命佛法，所以悲伤哭泣。如经文所说：‘当时须菩提听闻这部经，深刻理解其中的意义和旨趣，悲伤地哭泣。’因此，这个法门非常稀有。为什么呢？因为须菩提尊者虽然有智慧之眼，但过去从来没有听闻过，所以觉得稀有。如经文所说：‘我从过去以来所获得的智慧之眼，从未曾听闻过这样的法门。’而且这个法门是第一的，因为它被称为般若波罗蜜（智慧到彼岸）。这是如何成就的呢？因为以上所说的意义。如经文所说：‘为什么呢？须菩提！佛所说的般若波罗蜜，即非般若波罗蜜（智慧到彼岸）。’为什么要这样说呢？因为那是智慧的彼岸。那智慧的彼岸是无人可以度量的，所以不是波罗蜜（到彼岸）。而且这个法门是不同的。为什么呢？因为这里面有实相（真实的体性）。其余的不是实相，除了佛法之外，其他地方没有真实。因为在那些地方，人们未曾有过、未曾生起信心，因为这个缘故。如经文所说：‘世尊！如果有人听闻这部经，信心清净，就会生起实相，应当知道这个人成就了第一稀有的功德。’而且这个法门坚实而深奥微妙。为什么呢？因为受持这部经，思量修习，就不会生起我等之相。而且不起我等之相，显示了可取境界的不颠倒之相。我等之相即非相，显示了能取境界的不颠倒之相。这二者阐明了我空、法空，是无我之智。像这样的次第，如经文所说：‘为什么呢？这个人没有我相（对自我的执着）、人相（对人的执着）、众生相（对众生的执着）、寿者相（对寿命的执着）。为什么呢？我相即是非相，人相、众生相、寿者相即是非相。为什么呢？离开这一切诸相，就名为诸佛。’如来为须菩提说了这样的意义。所谓‘惊’，是指在不应该恐惧的地方产生恐惧，所以称为‘惊’，因为这是应该呵斥的。
English
English version: Life is more important than giving away possessions, precious jewels, and the like. The merit and reward of giving away countless lives in this way surpasses the former. Why? Because he gives up his life, and his body and mind suffer, how much more so when giving up for the sake of the Dharma. The Venerable Subhuti, thinking of the suffering he endured and respecting the wisdom-life Dharma, wept with sorrow. As the sutra says: 'At that time, Subhuti, hearing this sutra, deeply understood its meaning and purpose, and wept with sorrow.' Therefore, this Dharma gate is extremely rare. Why? Because although the Venerable Subhuti has the eye of wisdom, he has never heard of it before, so it is rare. As the sutra says: 'From the wisdom-eye I have attained in the past, I have never heard of such a Dharma gate.' Moreover, this Dharma gate is the foremost because it is called Prajna Paramita (Perfection of Wisdom). How is this accomplished? Because of the meaning mentioned above. As the sutra says: 'Why? Subhuti! The Prajna Paramita (Perfection of Wisdom) spoken by the Buddha is not Prajna Paramita (Perfection of Wisdom).' Why is it said like this? Because that is the shore of wisdom. That shore of wisdom cannot be measured by anyone, so it is not Paramita (Perfection). Moreover, this Dharma gate is different. Why? Because there is true reality (true nature) in it. The rest are not true reality; there is no truth anywhere other than the Buddha's Dharma. Because in those places, people have never had, never generated faith, for this reason. As the sutra says: 'World Honored One! If someone hears this sutra and has pure faith, then true reality will arise, and it should be known that this person has achieved the first rare merit.' Moreover, this Dharma gate is solid and profound and subtle. Why? Because upholding this sutra, contemplating and practicing it, one will not give rise to the appearance of self and others. Moreover, not giving rise to the appearance of self and others shows the non-inverted appearance of the object that can be grasped. The appearance of self and others, which is non-appearance, shows the non-inverted appearance of the subject that can grasp. These two clarify the emptiness of self and the emptiness of Dharma, which is the wisdom of no-self. In such order, as the sutra says: 'Why? This person has no appearance of self (attachment to self), appearance of person (attachment to person), appearance of sentient beings (attachment to sentient beings), or appearance of lifespan (attachment to lifespan). Why? The appearance of self is non-appearance, and the appearance of person, the appearance of sentient beings, and the appearance of lifespan are non-appearance. Why? Leaving all these appearances is called all Buddhas.' The Tathagata spoke such meaning to Subhuti. 'Alarm' refers to generating fear in a place where there should be no fear, so it is called 'alarm' because it is reprehensible. --------------------------------------------------------------------------------
Chinese
如非正道行故。怖者，心体怖故。以起不能断疑心故，畏者一向怖故。其心毕竟惊怖堕，故远离彼处。如经“不惊不怖不畏”故。又此法门胜余修多罗，如经“何以故？须菩提！如来说第一波罗蜜非第一波罗蜜”故。又此法门名为大因，如经“如来说第一波罗蜜者”故。又此法门名为清净，以无量佛说故。如经“彼无量诸佛亦说波罗蜜，是名第一波罗蜜”故。彼珍宝檀等无如是功德，是故彼福德中此福为胜，如是成已。 论曰：自下经文复为断疑。云何疑？向说彼身苦，以彼舍身苦身果报而彼福是劣。若尔，依此法门受持演说，诸菩萨行苦行，彼苦行亦是苦果，云何于此法门不成苦果？为断此疑故。 经曰：“‘须菩提！如来说忍辱波罗蜜，即非忍辱波罗蜜。何以故？须菩提！如我昔为歌利王割截身体，我于尔时无我相、无人相、无众生相、无寿者相，无相亦非无相。何以故？须菩提！我于往昔节节支解时，若有我相、人相、众生相、寿者相，应生瞋恨。须菩提！又念过去，于五百世作忍辱仙人，于尔所世无我相、无人相、无众生相、无寿者相。是故须菩提！菩萨应离一切相发阿耨多罗三藐三菩提心。何以故？若心有住则为非住。不应住色生心，不应住声香味触法生心，应生无所住心，是故佛说菩萨心不 现代汉语译本： 因为不是按照正道修行，所以会产生怖畏。‘怖’是因为心体感到恐惧。因为生起了无法断除的疑心，所以‘畏’是一直感到恐惧。他们的心最终会惊慌恐惧而堕落，所以要远离那些地方。正如经文所说：‘不惊、不怖、不畏’。而且这个法门胜过其他的修多罗（Sutra，经），正如经文所说：‘为什么呢？须菩提（Subhuti，佛陀的弟子）！如来说第一波罗蜜（Paramita，到彼岸），并非第一波罗蜜’。而且这个法门被称为大因，正如经文所说：‘如来说第一波罗蜜’。而且这个法门被称为清净，因为无量的佛都在说这个法门。正如经文所说：‘那些无量的诸佛也在说波罗蜜，这就是第一波罗蜜’。那些珍宝、檀木等没有这样的功德，所以那些福德中，这个福德最为殊胜，就这样成就了。 论曰：从下面的经文开始，是为了断除疑惑。什么样的疑惑呢？之前说他们身体受苦，因为他们舍弃身体而受苦，这种身体的果报是低劣的。如果是这样，依靠这个法门受持演说，诸位菩萨修行苦行，那些苦行也是苦果，为什么在这个法门中不会成为苦果呢？为了断除这个疑惑。 经曰：‘须菩提！如来说忍辱波罗蜜，即非忍辱波罗蜜。为什么呢？须菩提！如我昔为歌利王（Kali Raja，一位残暴的国王）割截身体，我于尔时无我相、无人相、无众生相、无寿者相，无相亦非无相。为什么呢？须菩提！我于往昔节节支解时，若有我相、人相、众生相、寿者相，应生瞋恨。须菩提！又念过去，于五百世作忍辱仙人，于尔所世无我相、无人相、无众生相、无寿者相。是故须菩提！菩萨应离一切相发阿耨多罗三藐三菩提心（Anuttara-samyak-sambodhi-citta，无上正等正觉之心）。为什么呢？若心有住则为非住。不应住色生心，不应住声香味触法生心，应生无所住心，是故佛说菩萨心不