English
English version: Attachment to conditioned emotions cannot be contemplated, nor can it be measured by arithmetic. Giving with form, because it has the concept of 'self', has limitations and constraints; while giving without form has no limitations, is vast and boundless, and has no constraints. Therefore, the merit obtained is the greatest. Therefore, it cannot be measured by emotions and arithmetic. Subhuti (Buddha's disciple) asked: 'What do you think? Can the eastern void be contemplated?' The Buddha said: 'No, World Honored One.' Subhuti asked again: 'Can the void in the south, north, west, the four intermediate directions, above and below be contemplated?' The Buddha said: 'No, World Honored One.' Commentary: This is the second metaphor. Among them, the eastern void is mentioned first, and then the other nine directions. In each direction, the Buddha asks first, and then Subhuti answers in accordance with the Buddha's teachings. The meaning is that things like mountains, rivers, earth, stars, moon, and sun all have sizes and limits, like giving with form. Only the void has no size, quantity, limits, or obstacles, so the void is used as a metaphor for giving without form. Therefore, some scriptures say that only the void can be compared to the Dharmakaya (the Dharma body of the Buddha). It means that the void in the ten directions has no boundaries and limits and cannot be calculated. Like the merit of giving without form, it is vast and boundless and cannot be measured. However, Vasubandhu's (Buddhist scholar) view is that things have various differences, such as men and women, good and bad, this and that, etc., which are all caused by giving with form. Therefore, all differences are numerous and clearly defined. If one gives with a mind that is in harmony with the principle of formlessness and non-differentiation, the merit will have no limitations or obstacles, and one can become a Buddha in the future. The merit will pervade everything, without the difference of self and others. The principle of non-differentiation refers to the principle of emptiness and no-self (Sunyata and Anatman), which is universally present in everything, like the void. Subhuti said: 'A Bodhisattva (one who aspires to become a Buddha) who gives without dwelling on form, his merit is also immeasurable.' Commentary: This is the third combination. Subhuti said: 'A Bodhisattva should' abide as taught by the Buddha. Commentary: This is the fourth exhortation to believe. It exhorts people to practice giving without form according to the Buddha's teachings, and the merit will surely be boundless, and great rewards will soon be achieved. It means that even if you do not understand now, you should do as the Buddha taught, and you will naturally understand when you attain enlightenment. The above is based on Vasubandhu's explanation. According to Asanga's (Buddhist scholar) view, this passage clarifies the pure dwelling place. Among them, first --------------------------------------------------------------------------------
Chinese
正明净住处。次不住相。已下为令堪故世尊显示不住行施福德最多也。谓或有菩萨闻说无相施故不生堪忍欲乐修习。而作是说本所行施求自体殊胜及以得恩并诸果报。既无相施何所得耶。谓但贪有相施福德而求自体等。于无相施不能堪乐。故俗有言曰。少不学长无能。有不施思所穷老不教死无名。所以有菩萨贪其福德也。世尊为令堪故而以虚空为喻也。谓说犹如虚空有三因缘。一者遍一切处。谓于住不住相中福生故。解云此说虚空遍一切处无间。有色无色之处。皆能遍故。不同于色不遍一切亦不长久。行无相施其若虚空。成佛已去周遍一切福量圆满长久不绝也。于住不住相中福生故者。谓行无相施时近即感得十王果报。远能获悟菩提法身。其十王果为住福也。菩提法身是不住福。若有相行施尚不得十王报。宁得佛菩提二者宽广高大殊胜故者。谓虚空能广能高又复殊胜。风所不飘水所不溺火所不烧物所不坏。但由高广殊胜故。行无相施。亦复如是。三者无尽究竟不穷故者。谓如虚空毕竟常住永无穷尽。无相施福亦复如是无限无尽不穷竭故。 须菩提“于意云何可以身相见”如来不。 述曰。依世亲上来当宗正明竟。自下广破众疑分。于中论有十三分。今科为十二。谓初周说中于此已下有四重校量第一校量者 现代汉语译本： 正明清净的住所。其次是不住于相。以下为了使（菩萨）能够堪忍，世尊显示不住于相的行施，其福德最为殊胜。因为或许有菩萨听闻了无相布施，因此不生起堪忍、欲乐和修习之心。他们会这样说：原本所行的布施是为了求得自身殊胜，以及获得恩惠和各种果报。既然是无相布施，又能得到什么呢？这是因为他们只贪恋有相布施的福德，而求得自身等等，对于无相布施不能堪忍和喜乐。所以俗语说：‘少时不学习，长大无才能。有钱不布施，思虑也困穷。年老不教育，死后也无名。’这就是有些菩萨贪恋福德的原因。世尊为了使他们能够堪忍，所以用虚空来比喻。意思是说，犹如虚空有三种因缘：一是遍一切处。意思是说，在住相和不住相中，福德都能产生。解释说，这里说虚空遍一切处没有间断，无论是有色还是无色之处，都能遍及，不像有色之物不能遍及一切，也不长久。行无相布施就像虚空一样，成佛之后，周遍一切，福德的量圆满，长久不绝。‘于住不住相中福生故’的意思是说，行无相布施时，近则感得十王（阎罗王等十位掌管地狱的冥王）的果报，远则能够获得证悟菩提法身。这十王果报是住相福德，菩提法身是不住相福德。如果有相地行布施，尚且不能得到十王果报，又怎么能得到佛菩提呢？二是宽广高大殊胜。意思是说，虚空能够宽广，能够高大，又非常殊胜，风吹不飘动，水淹不沉没，火烧不焚毁，物体不能破坏。正是因为高广殊胜的缘故，行无相布施也是这样。三是无尽究竟不穷。意思是说，就像虚空毕竟常住，永远无穷无尽，无相布施的福德也像这样，无限无尽，不会穷竭。 须菩提，‘你的意思如何？可以用身相来见’如来吗？不，不能。 述曰：依据世亲的观点，以上是当宗正明的部分结束。从下面开始广泛破除各种疑惑，分为十三部分。现在分为十二部分。意思是说，在初周的说法中，从这里以下有四重校量，这是第一重校量。
English
English version: It directly clarifies the pure abode. Secondly, it does not dwell in appearances. Below, in order to make them capable, the World Honored One reveals that the act of giving without dwelling in appearances has the most supreme merit and virtue. This is because some Bodhisattvas, upon hearing about giving without appearances, do not generate the patience, desire, and joy to cultivate it. They might say: 'The giving I used to do was to seek the excellence of my own self, as well as to obtain grace and various rewards. Since it is giving without appearances, what can be obtained?' This is because they only crave the merit and virtue of giving with appearances, seeking their own self and so on, and are unable to endure and delight in giving without appearances. Therefore, there is a common saying: 'If one does not learn when young, one will be incapable when old. If one has wealth but does not give, one's thoughts will be impoverished. If one does not teach when old, one's name will be unknown after death.' This is why some Bodhisattvas crave merit and virtue. The World Honored One, in order to make them capable, uses the analogy of space. It means that, like space, there are three causes and conditions: First, it pervades all places. It means that in dwelling in appearances and not dwelling in appearances, merit can arise. It explains that space pervades all places without interruption, whether it is a place with form or without form, it can pervade everywhere, unlike form which cannot pervade everything and is not long-lasting. Giving without appearances is like space. After becoming a Buddha, it pervades everything, the amount of merit is complete, and it lasts forever without ceasing. 'In dwelling in appearances and not dwelling in appearances, merit arises' means that when giving without appearances, one immediately receives the reward of the Ten Kings (the ten judges of the underworld), and in the long run, one can attain enlightenment of the Bodhi Dharmakaya (Dharma body of enlightenment). The reward of the Ten Kings is merit with dwelling in appearances, and the Bodhi Dharmakaya is merit without dwelling in appearances. If one gives with appearances, one may not even obtain the reward of the Ten Kings, how can one obtain the Buddha's Bodhi? Second, it is vast, high, and supremely excellent. It means that space can be vast, can be high, and is also supremely excellent. It is not blown by the wind, not drowned by water, not burned by fire, and objects cannot destroy it. It is precisely because of its high, vast, and supremely excellent nature that giving without appearances is also like this. Third, it is endless, ultimately complete, and inexhaustible. It means that, like space, it ultimately abides forever, endlessly and inexhaustibly. The merit of giving without appearances is also like this, limitless, endless, and inexhaustible. Subhuti (one of the principal disciples of the Buddha), 'What do you think? Can the Tathagata (another name for the Buddha) be seen by his physical form?' No, he cannot. Commentary: According to Vasubandhu (an influential Buddhist scholar), the above is the end of the section on directly clarifying the doctrine. From below, it extensively refutes various doubts, divided into thirteen parts. Now it is divided into twelve parts. It means that in the initial week of teachings, from here below there are four levels of comparison, this is the first level of comparison. --------------------------------------------------------------------------------
Chinese
谓以三千大千世界七宝布施。不如受持一四句偈。第二校量者谓如一恒河沙。一一沙数复是一恒河。如是恒河一一沙数是一世界。于尔所世界中皆置七宝满。而以布施。不如受持四句偈等也。此二以财施校量也。第三校量者谓以一恒河沙等身命布施。不如受持一四句偈。第四校量者一日三时于一一时皆以恒河沙等身命布施。不如闻此经典信心不逆。此二以法施校量也。谓以内身行法供养故。或初二外财施以校量。次二内财施以校量也。于四之中第二第三合为一文故总为三段一一段中皆有四文。谓初三破疑第四正校量。故合之为十二段也。就初校量之中文有四。一者谓可以相成就得见如来不。二者须菩提白佛颇众生得闻如是。三者如来得阿耨多罗三藐三菩提耶。四者正校量。就四之中初三破疑后一正校量不破疑也。前三之中初于无相因以生疑。次于无相因果以生疑。后于无相果以生疑。就此之中初世尊却问次善现顺答后如来印成。此初也。此有疑曰若不住于相行布施者。所行之因既是无相。何故所得之果是有相耶。谓睹佛化身有三相故而生疑也。三相者谓佛未成道已前名为生相。成道已后说法度人名住异。入涅槃时名为灭相。住异合说者如常释之。谓现形权应随机接物以示三相之身。众生睹之谓得有相之果。便与无相之 现代汉语译本：如果有人用充满三千大千世界的七宝来布施，还不如接受并持守四句偈。第二种比较是，如果有一恒河沙数，每一粒沙子又是一条恒河，如此多的恒河，每一条恒河的每一粒沙子是一个世界，在如此多的世界中都放置满七宝，用来布施，还不如接受并持守四句偈等等。这两种是以财物布施来比较的。第三种比较是，如果有人用如恒河沙数那么多的身命来布施，还不如接受并持守一句四句偈。第四种比较是，如果有人一天三次，每一次都用如恒河沙数那么多的身命来布施，还不如听闻此经典后生起信心而不违逆。这两种是以法布施来比较的。意思是说，用自身来修行佛法以作供养。或者前两种以外在的财物布施来比较，后两种以内在的身命布施来比较。在这四种比较中，第二种和第三种合并为一段文字，所以总共有三段，每一段中都有四层含义。分别是前三层破除疑惑，第四层正式比较。所以合起来共有十二段。在第一种比较中，文中有四层含义。第一是说，可以通过具足相好来成就而得见如来吗？第二是须菩提问佛，是否众生能够听闻这样的说法。第三是如来能够证得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）吗？第四是正式的比较。在这四层含义中，前三层是破除疑惑，后一层是正式比较，不破除疑惑。在前面的三层含义中，第一层是对无相之因产生疑惑，第二层是对无相之因和果都产生疑惑，第三层是对无相之果产生疑惑。在第一层含义中，首先是世尊反问，然后是善现（Subhuti，须菩提）顺着回答，最后是如来印证。这是第一种比较。这里有一个疑问，如果不住着于相而行布施，那么所行的因既然是无相的，为什么所得的果却是有相的呢？意思是说，看到佛的化身有三种相而产生疑惑。这三种相是，佛未成道之前名为生相，成道之后说法度人名为住异，入涅槃时名为灭相。住异合起来说，就像通常解释的那样。意思是说，显现形体，权巧应化，随机接引众生，以示现三种相的身。众生看到这些，就认为得到了有相的果，这便与无相的