English
English version: And not to be attached to the kindness of repayment and its consequences. Guarding what one already has and not giving, guarding against seeking other things elsewhere. Here, the first two sentences correspond to the previous text, and the following two sentences explain the preceding meaning. Among them, the first sentence explains not being attached to oneself, and the second sentence explains not being attached to repaying kindness and its consequences. As explained in detail in the *Yogacarabhumi-sastra*. Subhuti: 'A Bodhisattva should give in this way', not dwelling in form (lakshana). Commentary: This answers the third question. It is divided into two parts: first, a direct answer to the previous question, and second, an explanation of the difficulties. This is the first part. It should be said 'not dwelling in the thought of form (lakshana-samjna)'. 'Thought' refers to the discriminating mind, and 'form' refers to the realm to which one is attached. 'Not dwelling' means removing the discriminating mind within, and not being attached to external forms outwardly. That is, not seeing the receiver, the giver, and the object given, yet still giving intensely. If one sees emptiness and does not give, that is attachment to emptiness. If one only gives and does not see emptiness, there will be problems. One must see emptiness and give in order to penetrate the Middle Way and accomplish *paramita* (perfection). Therefore, the *Vijnaptimatrata-siddhi-sastra* says that *paramita* can only be established when it is embraced by the seven perfections. These seven perfections refer to abiding, reliance, intention, action, skillful means, dedication, and purity, which are reconstituted by these seven degrees. The 'non-form' mentioned here refers to the fifth skillful means perfection. The following explains the difficulties, which include four aspects: first, indication; second, example; third, combination; and fourth, exhortation. The above is based on Vasubandhu's interpretation. According to Asanga's view, from 'not dwelling in things' onwards, it clarifies the second of the eighteen abodes (sthana), which is the second of the six abodes corresponding to the practice of *paramita* - the abode of pure mind. It is divided into two parts: first, 'even not before', directly clarifying the abode of pure mind; second, 'not dwelling in form' onwards, clarifying that in order to make the incapable capable, the practice of non-dwelling giving is shown. Furthermore, the *Yogacarabhumi-sastra* says that from here onwards there are five types, which should be interpreted according to the corresponding situation. These five types are: first, relying on meaning, 'relying' refers to what is relied upon, that is, taking what is to be treated as what is relied upon; second, explaining form, 'form' refers to state; third, embracing, referring to the future fruit of Bodhi obtained by relying on the abode, called embracing; fourth, establishing, referring to the wonderful principle of Suchness in the established abode; fifth, showing, referring to showing the corresponding *samapatti* (absorption) and subduing. --------------------------------------------------------------------------------
Chinese
散时也。然就此正明净心住处中云不住于事者。是依义依所对治住有能对治不住故。行布施者是说相亦是摄持。欲愿当来菩提果故。不住行施者是第四安立。谓不着自体等三事。即是安立第一义故。以第一义为无住也。故无垢称云无住即无本也。谓行施时安立于心住于无住。故云不住行施也。不住相想者此是显示也。谓相应三摩钵提及摄散心于此二时不住相想。故判文如此。释者论说六波罗蜜有二种果。一者未来二者现在。如论具显。云不住于事此说不着檀波罗蜜未来果。应无所住者此不着余五度未来果也。若求现在果故行施名为住色声等行施也。若求现法涅槃故行施者名为住法行施也。子云准此故知应无所住者脱一法字也。理应云无所住法行于布施。故余见论文自当决了。 何以故“若菩萨不住相布施其福德”不可思量。 述曰。依世亲释答第三问中上来正答前徴竟。自下释疑文有其四。初法说次喻说次合说后劝信。此初也。谓有疑曰若三事体空故而行施者如何能成施福。如来为释此疑故答云。若无住相施其福最多也。何以故者佛语须菩提云。我何以教令无住相施故。谓有相施者是顺世间施可破坏故可毁责故。得世间果不坚住故。是可思议是可计量。无相施者顺出世间不可破坏。当得出世菩提果故。坚 现代汉语译本：散失了。然而，就此明确说明净心安住之处，说‘不住于事’，这是依据义理，依据所要对治的，安住于能对治的，所以不住。‘行布施者’，这是说有相，也是摄持，因为想要得到未来的菩提果。‘不住行施者’，这是第四种安立，即不执着自体等三种事物，这就是安立第一义的缘故。以第一义为无住。所以《维摩诘经》（Vimalakirti Sutra）说‘无住即无本’。意思是说，行布施时，安立于心，安住于无住，所以说‘不住行施’。‘不住相想者’，这是显示，意思是说，相应的三摩钵提（Samadhi，禅定）及摄散心，在这两种时候不住相想。所以判文如此。解释者说，六波罗蜜（Six Paramitas，六度）有两种果报，一是未来，二是现在，如论中所详细显示。说‘不住于事’，这是说不执着檀波罗蜜（Dāna-pāramitā，布施波罗蜜）的未来果报。‘应无所住’，这是不执着其余五度的未来果报。如果为了求现在的果报而行布施，这叫做住色声等行施。如果为了求现法涅槃（Nirvana，寂灭）而行布施，这叫做住法行施。您说，根据这个道理，就知道‘应无所住’是脱漏了一个‘法’字。理应说‘无所住法行于布施’。其余的请您自己阅读论文来决定。 何以故‘若菩萨不住相布施其福德’不可思量。 叙述：依据世亲（Vasubandhu）的解释，回答第三个问题中，上面是正面回答，前面是提问完毕。下面是解释疑问，有四部分。首先是法说，其次是比喻说，再次是合说，最后是劝信。这是第一部分。意思是说，有人怀疑，如果三事体性是空的，那么行布施如何能成就施福？如来为了解释这个疑问，回答说，如果无住相布施，那么他的福德最多。‘何以故者’，佛告诉须菩提（Subhuti）说，我为什么要教导你们无住相施呢？因为有相施是顺应世间的施舍，可以被破坏，可以被毁责，得到的是世间的果报，不坚固，是可以思议，是可以计量的。无相施是顺应出世间的，不可破坏，将要得到出世的菩提果，坚固。
English
English version: It is scattered. However, it clearly states that in the place where the pure mind abides, 'not abiding in things' is based on the meaning, based on what is to be treated, abiding in what can treat it, so it does not abide. 'Those who practice giving' means having characteristics and also embracing, because they desire to obtain the future Bodhi fruit. 'Not abiding in giving' is the fourth establishment, which is not being attached to the three things such as self-nature, which is the reason for establishing the first meaning. Taking the first meaning as non-abiding. Therefore, the Vimalakirti Sutra says 'non-abiding is no origin'. It means that when practicing giving, establish the mind and abide in non-abiding, so it is said 'not abiding in giving'. 'Not abiding in characteristics and thoughts' is a display, meaning that the corresponding Samadhi (禅定) and the collected scattered mind do not abide in characteristics and thoughts at these two times. Therefore, the judgment is like this. The interpreter said that the Six Paramitas (六度) have two kinds of fruits, one is the future and the other is the present, as shown in detail in the treatise. Saying 'not abiding in things' means not being attached to the future fruit of Dāna-pāramitā (布施波罗蜜). 'Should abide nowhere' means not being attached to the future fruits of the other five degrees. If giving is practiced to seek present fruits, it is called giving while abiding in form, sound, etc. If giving is practiced to seek Nirvana (寂灭) in the present Dharma, it is called giving while abiding in the Dharma. You said that according to this principle, it is known that 'should abide nowhere' is missing the word 'Dharma'. It should be said 'the Dharma that abides nowhere practices giving'. Please decide the rest by reading the paper yourself. Why 'If a Bodhisattva gives without abiding in characteristics, his merit' is immeasurable. Narration: According to Vasubandhu's (世亲) explanation, answering the third question, the above is a positive answer, and the previous is the end of the question. The following is an explanation of the doubts, which has four parts. First is the Dharma explanation, second is the metaphor explanation, third is the combined explanation, and finally is the exhortation to believe. This is the first part. It means that some people doubt, if the essence of the three things is empty, then how can giving achieve the merit of giving? In order to explain this doubt, the Tathagata (如来) answered that if giving without abiding in characteristics, then his merit is the most. 'Why' means that the Buddha (佛) told Subhuti (须菩提) why I teach you to give without abiding in characteristics? Because giving with characteristics is giving in accordance with the world, which can be destroyed, can be blamed, and the result is worldly, not firm, can be thought of, and can be measured. Giving without characteristics is in accordance with the world beyond, indestructible, and will obtain the Bodhi fruit beyond the world, which is firm. --------------------------------------------------------------------------------
Chinese
牢久住情不能思。算数所不能量也。又有相我者有其分限是有拘碍。无相施者无其分限宽广无边无有拘碍。是故得福最多。故不可以情思算数计量多少也。 须菩提“于意云何东方虚空可思量不不也世尊须菩提南西北方四维上下虚空可思量”不不也世尊。 述曰。此第二举喻。于中初举东方虚空。次举余九方。一一中皆初佛问次善现顺佛而答也。此意若山河大地星月等诸事物皆有大小分限。如有相布施。唯有虚空无其大小分量限碍。故喻无相布施也。故有经说唯有虚空可喻法身也。谓十方虚空皆无边限。不可算量。同无相施福多无限不可计量也。然世亲之意于其事物有种种不同。谓若男若女若好若恶若此若彼等皆由有相行施等。故所有差别众多分限。若以心契无相无差别理而行施者。福无限碍。当来成佛。其福遍满无此彼自他差别也。无差别理者谓空无我理也普遍一切如虚空故。 须菩提“菩萨无住相布施福德亦复如是”不可思量。 述曰。此第三合也。 须菩提“菩萨但应”如所教住。 述曰。此第四劝信也。谓劝令如佛所教行无相施。福定无边不久当成广大果也。此意云汝等虽复未解但应如佛所教。后证之时方自了达也。上来依世亲释竟。依无著者就此一段明净住处。中初 现代汉语译本： 执着于有形的情感无法思量，用算术也无法衡量。有相的布施，因为有‘我’的观念，所以有局限和约束；而无相的布施，没有局限，宽广无边，没有约束。因此，得到的福报最多。所以，不可以用情感和算术来计量其多少。 须菩提（Subhuti，佛陀的弟子）问道：‘您的意思如何？东方的虚空可以思量吗？’佛说：‘不，世尊。’须菩提又问：‘南西北方、四维上下的虚空可以思量吗？’佛说：‘不，世尊。’ 述曰：这是第二重比喻。其中先举东方虚空，再举其余九方。每一方都是先由佛陀提问，然后善现（Subhuti的别名）顺应佛陀的教诲回答。此意是说，山河大地、星辰日月等事物都有大小和界限，如同有相的布施。只有虚空没有大小分量和界限阻碍，所以用虚空来比喻无相的布施。因此，有经典说只有虚空可以比喻法身（Dharmakaya，佛的法性之身）。意思是说，十方虚空都没有边际和界限，不可计算。如同无相布施的福德广大无边，不可计量。然而，世亲（Vasubandhu，佛教论师）的观点认为，事物有种种不同，比如男人和女人，好和坏，此和彼等等，这些都是由有相的布施所导致的。因此，所有差别众多，界限分明。如果以心契合无相无差别的道理而行布施，福德就没有限制和阻碍，将来可以成佛，其福德遍满一切，没有彼此自他的差别。无差别理指的是空无我（Sunyata and Anatman）的道理，普遍存在于一切，如同虚空一样。 须菩提说：‘菩萨（Bodhisattva，立志成佛的修行者）不住于相而行布施，其福德也是这样不可思量。’ 述曰：这是第三重结合。 须菩提说：‘菩萨应当’如佛所教导的那样安住。 述曰：这是第四重劝信。劝导人们按照佛陀所教导的去行无相布施，福德必定无边，不久将会成就广大的果报。意思是说，你们即使现在还不理解，也应当按照佛陀所教导的去做，等到证悟的时候自然会明白。以上是依据世亲的解释。依据无著（Asanga，佛教论师）的观点，就这一段经文阐明清净的住处。其中首先