English
There are three instances of wearing robes: Samghati (outer robe), Uttarasanga (upper robe), and Antarvasa (inner robe). Among these, the Samghati is worn when entering a royal city or village; the Uttarasanga is worn when teaching the Dharma in a gathering; and the Antarvasa is worn in general circumstances. Now, as the Buddha is about to enter the city, the wearing of the Samghati is displayed. In the Dharma, there are also three kinds of 'robes': First, diligence, also known as armor, refers to being able to encourage oneself to proclaim things that benefit sentient beings, without avoiding difficulties such as cold or heat, just like wearing clothes. Second, the robe of gentleness and forbearance, refers to using forbearance to resist external resentment and harm, preventing them from infringing upon oneself, just like wearing clothes, where cold and heat cannot touch. Third, the superior garment of shame and remorse, refers to valuing the virtuous and rejecting the violent and evil, with shame as its characteristic, so it is like clothing. Here, it indicates that the Buddha encourages himself to proclaim the wonderful Dharma of no-form, so it is said 'wearing robes'. Holding the alms bowl refers to a vessel of appropriate measure. First, it should be the amount one consumes; second, it should be the amount one receives from external offerings, so it is called appropriate measure when it is neither too big nor too small. This is to indicate that the Buddha inwardly realizes the truth with non-discriminating wisdom, just as the bowl receives food. Wisdom arises in the mind, so it is also called 'holding'. 'Entering the great city of Sravasti (Savatthi)' indicates the desire to enter the great city of the true Dharma and partake of the food of no-form. Or, the true Dharma is like a city, so the Vimalakirti Sutra says 'to protect the Dharma city'. Bodhisattvas are like the guards of the city, or the true Dharma is like the people in the city, and Bodhisattvas are like the city, which is 'to protect the Dharma city'. Or, entering the great city of the Dharma realm and drinking the flavor of no-form. To indicate this meaning, it is said 'entering the great city of Sravasti (Savatthi)'. Begging for food precisely indicates inwardly realizing the principle of no-form with non-discriminating wisdom. Begging for food in order refers to going from one alley to another, from one house to another, etc., in order to show that one universally realizes every Dharma until the principle of no-form. 'Returning to the original place' is to indicate that in order to proclaim the teaching of no-form, one also needs to generate subsequent wisdom to widely expound it to others. 'Washing the feet' is to show that external dirt is removed when washed away, and internal defilements naturally disappear when hearing the Dharma. 'Spreading out the seat and sitting down' refers to wanting to show that the Dharma being spoken is the most supreme, so the World Honored One personally spreads out the seat, just like valuing a noble position, not allowing others to spread out the seat cushion. 'Sitting down', Asanga's (无著) commentary on the Mahayana-samgraha (摄大乘论) explains that it shows that only those who are tranquil can awaken to and proclaim the Dharma. So here it shows that the World Honored One is upright in body and mind, with right mindfulness present, in order to indicate that inwardly one can awaken to the truth, and outwardly one can proclaim the Dharma of no-form. --------------------------------------------------------------------------------
Chinese
故也。能断金刚云住背面念者。背谓疏远义面谓观向义。谓以智观理如镜鉴面也。所言背者背生死。面者向涅槃。背者舍烦恼。面者证真理。背者离有空。面者处中道。如是应知。或云对面念者是视瞩义。谓以智达理如视瞩其面故也。 时长老“须菩提在大众中即从座起偏袒右肩右膝着地合掌恭敬”而白佛言。 述曰。此大文第二发请。正说分中依世亲科文有其二。谓从此唱至果报亦不可思议是初周说。次尔时须菩提乃至云何应住已下讫至应作如是观是第二周说也。谓初周中三问未发心者如何成发心乃至已修行者如何断障。第二周中说者若菩萨于自身三种修行生如是心。云我能发心。乃至云我能断障为除如是增上慢故第二周说也。谓即初周说法明未发心者教发。第二周说法者谓已发心者言我能发故为说也。或修行断障二周别释。旧释云。初周为生是善。第二周为断障障即所知也。故下论云于内心修行存我为菩萨即障于不住道也。谓菩萨不住道中无分别智内冥真理。方证得故非起我能心也。又解为利钝两机初后二众故作两周说也。就初周中有二。谓始从应如是降伏下乃至如所教住是正宗。可以身相见如来不下明断疑。谓能断道般若所断者谓二障也。前中有四。初善现虔恭赞请。次如来叹印许陈。三敬诺希闻 现代汉语译本：是的。能断金刚经中说的‘住背面念’，‘背’是指疏远的意思，‘面’是指观向的意思。意思是说用智慧观察真理，就像用镜子照脸一样。所说的‘背’，是背离生死；‘面’，是面向涅槃（Nirvana，佛教术语，指解脱后的境界）。‘背’，是舍弃烦恼；‘面’，是证悟真理。‘背’，是远离有和空；‘面’，是处于中道。应当这样理解。或者说，‘对面念’是指注视的意思，意思是说用智慧通达真理，就像注视自己的脸一样。 当时，长老须菩提（Subhuti，佛陀的弟子）在大众中，立即从座位上站起来，袒露右肩，右膝跪地，合掌恭敬地对佛说。 叙述：这是大段文字中的第二次请法。在正说分中，根据世亲（Vasubandhu，古印度佛教思想家）的科判，分为两部分。从‘从此唱至果报亦不可思议’是第一周的说法。接下来，从‘尔时须菩提’到‘云何应住’，再到‘应作如是观’是第二周的说法。第一周中，三个问题是针对未发菩提心的人，如何才能发起菩提心，以及已经修行的人，如何才能断除障碍。第二周中，佛陀告诉须菩提，如果菩萨在自身的三种修行中生起这样的想法，认为‘我能发起菩提心’，乃至‘我能断除障碍’，为了去除这种增上慢，所以有了第二周的说法。也就是说，第一周的说法是教导未发菩提心的人发起菩提心，第二周的说法是针对已经发起菩提心的人，告诉他们不要认为‘我能发起菩提心’。或者说，修行和断障这两周是分别解释的。旧的解释说，第一周是为了生起善根，第二周是为了断除障碍，障碍就是所知障。所以下面的论典说，在内心修行时，如果存有‘我’是菩萨的想法，就会障碍不住于道。菩萨不住于道中，就无法用无分别智在内心深处契合真理，也就无法证得真理，所以不能生起‘我能’的心。又有一种解释认为，为了利益根器不同的人，以及初学和久学的两类听众，所以作了两次说法。在第一周的说法中，分为两部分。从‘应如是降伏其心’到‘如所教住’是正宗。‘不可以身相见如来’以下是说明断除疑惑。能够断除道的般若（Prajna，智慧）所断除的是二障。前面有四个部分，首先是善现（须菩提的别名）虔诚恭敬地赞叹和请求，其次是如来赞叹印可并陈述，第三是恭敬地应诺并希望听闻。
English
English version: Indeed. The Diamond Sutra says, 'Dwelling with the mind turned away and turned towards.' 'Turned away' means distant, and 'turned towards' means observing. It means using wisdom to observe the truth, like using a mirror to see one's face. 'Turned away' means turning away from birth and death; 'turned towards' means facing Nirvana (the state of liberation). 'Turned away' means abandoning afflictions; 'turned towards' means realizing the truth. 'Turned away' means離远离有和空; 'turned towards' means abiding in the Middle Way. This is how it should be understood. Or, 'facing the mind' means gazing intently, meaning using wisdom to understand the truth, like gazing at one's own face. At that time, the elder Subhuti (a disciple of the Buddha), in the midst of the assembly, immediately rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined respectfully, said to the Buddha. Narration: This is the second request for Dharma in the major section. In the Proper Teaching section, according to Vasubandhu's (an ancient Indian Buddhist philosopher) classification, there are two parts. From 'From this chanting to the karmic reward is also inconceivable' is the first week of teaching. Next, from 'At that time, Subhuti' to 'How should they abide' and then to 'They should observe in this way' is the second week of teaching. In the first week, the three questions are directed at those who have not generated Bodhicitta (the mind of enlightenment), asking how they can generate it, and how those who are already practicing can remove obstacles. In the second week, the Buddha tells Subhuti that if a Bodhisattva (an enlightened being) generates such thoughts in their three practices, thinking 'I can generate Bodhicitta,' and even 'I can remove obstacles,' the second week of teaching is given to remove this arrogance. That is, the first week of teaching teaches those who have not generated Bodhicitta to generate it, and the second week of teaching is directed at those who have already generated Bodhicitta, telling them not to think 'I can generate Bodhicitta.' Alternatively, the two weeks of teaching on practice and removing obstacles are explained separately. The old explanation says that the first week is for generating good roots, and the second week is for removing obstacles, which are the obstacles of knowledge. Therefore, the following treatise says that if one cherishes the thought of 'I' as a Bodhisattva while practicing internally, it will obstruct the non-abiding path. If a Bodhisattva does not abide in the path, they cannot inwardly accord with the truth using non-discriminating wisdom, and therefore cannot attain realization, so they should not generate the thought of 'I can.' Another explanation is that the two weeks of teaching were given to benefit people with different capacities, and the two types of listeners, beginners and those who have practiced for a long time. In the first week of teaching, there are two parts. From 'You should subdue your mind in this way' to 'Abide as taught' is the main teaching. 'You cannot see the Tathagata (Buddha) by physical characteristics' and below explains the removal of doubts. What can sever the path, Prajna (wisdom), severs the two obstacles. The preceding has four parts: first, Sudhuti (another name for Subhuti) reverently praises and requests; second, the Tathagata praises, approves, and states; third, respectfully agrees and hopes to hear. --------------------------------------------------------------------------------
Chinese
。四随问别答。前中复三。初明虔恭。次明赞叹。后正陈请。此初文也。然无著菩萨说成立七种义句已此般若波罗蜜即得成立。谓种姓不断等。此七之初三科判此经总有三段。后四彰此经中所有之义非别判文也。三段文者。一善现赞叹名为种姓不断。二善现发请名为发起行相。发问修行之相故。三者如来印答讫至应作如是观名行所住处。谓依佛所说此一部义以行其行。即是行所住处也。四对治者非别有文。即于行所住处中。有能所对治也。故论云彼如是相应行。相行诸住处时有二种对治。应知谓邪行及共见正行。此中见者谓分别也。于初住处中若说菩萨应生如是心所有众生等。此是邪行对治。生如是心是菩萨是邪行。若复说言若菩萨有众生想等。此为共见正行对治。此分别执菩萨亦应断。谓我应度众生故。于第二住处中若说应行布施。此为邪行对治。非无布施是菩萨邪行。若复说言住于事等此为共见正行对治。此分别执菩萨亦应断。谓应行布施故。就此之中有能对治所对治。应准释之。五不失者谓不失正道此遮增减执也。谓于行所住处之中执有人法。故名为增执。拨无真如妙法故名为减执。若作此者便失正道。今遮二执故云不失。故论云于中若说言如来说福德性即非福德性者。此遮增益边。以无彼福聚分别自性故。若 复说言是故如来说如来福德聚。此遮损减边。以彼虽不如言词有自性而有可说事。以如来说福德聚故。乃至云所谓佛法者即非佛法。如是等皆应准释名为不失也。六地者此有三种。一信行地。谓凡夫修位始从唱乃至是名一切法也。二净心地。谓十地始从譬如人身长大下。三佛地。从若菩萨作是言我当庄严佛土乃至经末也。七立名者谓释能断之名可知也。然南地有金刚仙释。科此论总为十二分者。但是此方凡情浪作图度。不可依据也。尔时长老者西方以耆尊为长老也。若少而有德故有大德之名。非此有方周须菩提者讹也。应云苏补底。此云善现。即世尊弟子之中解空第一也。谓应佛之世即能现生。或善能现前了达空义。或初生现时其室空寂。相师占之名为善现。现者出也。生时室中一切空寂表其长大善解空义故名善现。新翻能断名具寿善现者。命有二种。一出世命谓慧。二者世间命谓连持色心相续。若单标慧命不摄世间。若独言寿不通出世。显双具二故云具寿也。即善现有二。一者得出世慧命。二者为得世间长命故亦云长老也。即从座起者为表舍二乘之非实。趣一乘之究竟也。偏袒右肩者显示敬相。彼以右为吉祥故也。为表般若能与众作吉庆也。右膝着地者显降伏生死过失也。谓无始来以右手脚造众罪故。为表此法能伏 现代汉语译本： 再次说明，因此如来说如来的福德聚（指佛陀所积累的功德）。这是为了遮止损减的观点。因为即使福德聚不像言词那样具有自性，但它仍然是可以被描述的事物。因为如来说有福德聚的缘故。乃至像‘所谓佛法者即非佛法’这样的说法，都应该按照这个原则来解释，这样才不会失去（般若的真意）。 六地（指菩萨修行的六个阶段）有三种：一是信行地，指的是凡夫开始修行的阶段，从‘唱’乃至‘是名一切法’；二是净心地，指的是十地（菩萨十地）的开始，从‘譬如人身长大下’；三是佛地，从‘若菩萨作是言我当庄严佛土’乃至经文的结尾。 七立名（指解释经名的含义），就是要解释‘能断’这个名称的含义，这是可以理解的。然而，南地的金刚仙对这部论的总科分为十二分，这只是此地凡夫的情感随意制作的图解，不可作为依据。 ‘尔时长老’，在西方，人们称年长的智者为长老。如果年纪小但有德行，也会被称为大德。‘非此有方周须菩提’是错误的，应该说是‘苏补底’（Subhuti），翻译成汉语是‘善现’（指须菩提的称号）。他是世尊弟子中理解空性第一的人。意思是说，他应佛陀出世而降生，或者善于现前了达空性的意义，或者初生的时候，他的房间空寂。相士占卜后，给他取名为善现。‘现’是出现的意思。出生时房间里一切空寂，表明他长大后善于理解空性的意义，所以叫做善现。新翻译的《能断金刚经》中称‘具寿善现’，生命有两种，一种是出世间的生命，指的是智慧；另一种是世间的生命，指的是维持色身和心识的相续。如果只说慧命，就不能涵盖世间的生命；如果只说寿命，就不能涵盖出世间的生命。‘具寿’是为了表明他同时具备这两种生命。也就是说，善现既得到了出世间的慧命，也为了得到世间的长寿，所以也称为长老。 ‘即从座起’，是为了表明舍弃二乘（声闻乘和缘觉乘）的非真实，趋向一乘（佛乘）的究竟。‘偏袒右肩’，是为了显示恭敬之相，因为他们认为右边是吉祥的。也是为了表明般若能给大众带来吉祥。‘右膝着地’，是为了显示降伏生死过失。意思是说，因为无始以来用右手和脚造作了许多罪业，所以为了表明此法能够降伏这些罪业。