English
English version: Section on the second part of the above. The first question and subsequent explanation are in the first part of the previous section. This is the beginning. The Buddha said, 'So it is, so it is, Subhuti. With respect to Anuttara-samyak-sambodhi (unexcelled, complete and perfect enlightenment), I do not attain even the slightest dharma. Therefore, it is called Anuttara-samyak-sambodhi (unexcelled, complete and perfect enlightenment).' Commentary: This second explanation confirms the truth. It means that within the truth, there is no attachment to any attainment, and this is called Bodhi. Furthermore, Subhuti, 'This dharma is equal, without high or low, and is called Anuttara-samyak-sambodhi (unexcelled, complete and perfect enlightenment).' Commentary: Vasubandhu says that this is the third part, extensively explaining its meaning. There are three aspects: first, clarifying no increase or decrease; second, revealing no difference; and third, showing the fulfillment of skillful means by cultivating all good deeds. This is the first aspect. 'This dharma is equal' means that the principle of Suchness (Tathata) has no increase or decrease. 'Without high or low' means that conditioned dharmas involve acceptance and rejection, as Bodhisattvas in the ten stages gain superior, non-outflow dharmas and abandon inferior ones. Unconditioned dharmas have no superior or inferior aspects to accept or reject, hence the saying 'without high or low.' Asanga says that this reveals Samyak-sambodhi (complete and perfect enlightenment), which is also called Right and Universal Knowledge. 'This dharma is equal' means that all Buddhas attain Bodhi together, and their wisdom has no superiority or inferiority. 'Without high or low' means that all Buddhas manifest transformation bodies, and all types are equal, even their lifespans are equal. A certain master says that 'equal' refers to the Dharmakaya (Dharma body), while 'high or low' refers to the Sambhogakaya (Enjoyment body) and Nirmanakaya (Transformation body), meaning that the Sambhogakayas and Nirmanakayas of all Buddhas are also like this. Because there is no self, 'no person, no sentient being,' no life span. Commentary: Vasubandhu says that this second part reveals no difference. It means that all Buddhas have no attachment to the dharma of no-self, so the Dharmakaya (Dharma body) is equal, without any difference, whether superior or inferior. Asanga says that from here on, the two above are jointly accomplished. First, the Dharmakaya Bodhi of Anuttara above is accomplished, and then the Sambhogakaya Bodhi of Samyak-sambodhi above is accomplished. This first part is understandable. By cultivating all good deeds, 'then one attains Anuttara-samyak-sambodhi (unexcelled, complete and perfect enlightenment).' Commentary: Vasubandhu says that this third part shows the fulfillment of skillful means. Within this, first, it is directly revealed, and then it is concluded. This is the first part. It means --------------------------------------------------------------------------------
Chinese
要近善知识听闻计念如法修习法随法行善根满足故契证真理。名为成就阿耨菩提也。无著云。此成上三藐三菩提也。于中初正成次结释。此初也。谓前言无我等除其有执也。今言修善者破其空执也。我人空故须遣自妄心。依圆有故须存其善法。所以唯学有以非空。妄想以之而更长。唯学空而非有。真智无因而不生。灭妄想于空门。起真心于有府。有空双观方成中道也。 须菩提“所言善法者如来说即非善法”是名善法。 述曰。此第二文也。所言善法者者。谓求菩提善法或无漏法顺无漏法也。说非善法者。非是有漏生灭恶善法也。是名善法者是出世善也。 须菩提“若三千大千世界中所有诸须弥山王如是等七宝聚有人”持用布施。 述曰。世亲云自下破第二子段疑。谓有疑曰。若一切善法满足得菩提者。则所说法不能得大菩提。何以故。以所说法无记法故谓此意云。其能诠教有名句文。体是无记。如何听闻而生善耶。此是小乘人疑也。就破此疑中。初举功德次以受持校量。此初也。无著云。此即心具足中第三为施设大利法故。于中有二。初明大利法。次汝等勿谓下彰所利生。初中先举财施。次以受持校量显于福利。此初也。 若人以此“般若波罗蜜经乃至四句偈等受持读诵为他人说于 现代汉语译本：要亲近善知识，听闻、思惟、忆念，如法修行，依法而行，善根圆满，因此契合证悟真理，这称为成就阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）。无著（Asanga）说：‘这是成就无上正等正觉。’其中，首先是真正成就，其次是总结解释。这是开始。所说的‘无我’等，是为了去除人们对‘有’的执着。现在说修行善法，是为了破除人们对‘空’的执着。因为‘我’和‘人’都是空的，所以必须去除自己虚妄的心。依靠圆满的‘有’，所以必须保持善法。因此，只学习‘有’而不是‘空’，妄想会因此而更加增长。只学习‘空’而不是‘有’，真正的智慧没有因缘就不会产生。在‘空’的法门中灭除妄想，在‘有’的宝库中生起真心。‘有’和‘空’双重观察，才能成就中道。 须菩提（Subhuti）说：‘如来说的善法，即非善法，是名善法。’ 述曰：这是第二段经文。所说的‘善法’，是指求菩提的善法，或者无漏法，顺于无漏法。说‘非善法’，不是指有漏、生灭的恶善法。‘是名善法’，是指超脱世间的善。 须菩提说：‘如果有人用三千大千世界中所有须弥山王（Sumeru，妙高山）那样多的七宝堆积起来，用来布施。’ 述曰：世亲（Vasubandhu）说，下面开始破除第二子段的疑惑。有人疑惑说：‘如果一切善法圆满就能得到菩提，那么所说的法就不能得到大菩提。为什么呢？因为所说的法是无记法。’这里的意思是说，能诠释教义的名句文，其体性是无记的，如何听闻而产生善呢？这是小乘人的疑惑。为了破除这个疑惑，首先举出功德，然后用受持来衡量。这是开始。无著说：‘这就在于心具足中的第三个，为了施设大利益的法。’其中有两点，首先阐明大利益的法，其次在‘汝等勿谓’之后彰显所利益的众生。首先阐明大利益的法，先举出财布施，然后用受持来衡量，显示其福利。这是开始。 如果有人用这部《般若波罗蜜经》（Prajnaparamita Sutra，智慧到彼岸经），乃至四句偈等，受持读诵，为他人解说。
English
English version: One should draw near to virtuous friends, listen, contemplate, remember, practice according to the Dharma, act in accordance with the Dharma, and perfect one's roots of goodness. Therefore, one attains and realizes the truth. This is called the accomplishment of Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). Asanga said, 'This is the accomplishment of unsurpassed, complete and perfect enlightenment.' Among these, the first is the true accomplishment, and the second is a concluding explanation. This is the beginning. The aforementioned 'no-self' etc., is to remove people's attachment to 'existence'. Now, speaking of cultivating good deeds is to break people's attachment to 'emptiness'. Because 'I' and 'person' are empty, one must eliminate one's own deluded mind. Relying on perfect 'existence', one must maintain good deeds. Therefore, only learning 'existence' and not 'emptiness' will cause delusions to grow even more. Only learning 'emptiness' and not 'existence' will prevent true wisdom from arising without cause. Eradicating delusions in the gate of 'emptiness' and arousing the true mind in the treasury of 'existence'. Only by observing both 'existence' and 'emptiness' can one achieve the Middle Way. Subhuti said, 'What the Tathagata (如来) calls good dharmas are not good dharmas; they are called good dharmas.' Commentary: This is the second passage. The 'good dharmas' mentioned refer to the good dharmas that seek Bodhi (菩提), or the unconditioned dharmas, which are in accordance with the unconditioned dharmas. Saying 'not good dharmas' does not refer to the conditioned, arising and ceasing evil and good dharmas. 'They are called good dharmas' refers to the good that transcends the world. Subhuti said, 'If someone were to use piles of the seven treasures as numerous as all the Sumeru (妙高山) mountains in the three thousand great thousand worlds for giving.' Commentary: Vasubandhu said that from here on, the doubts of the second sub-section are dispelled. Someone doubts and says, 'If the perfection of all good dharmas leads to Bodhi, then the dharma that is spoken cannot attain great Bodhi. Why? Because the dharma that is spoken is indeterminate.' The meaning here is that the words and sentences that explain the teachings are indeterminate in nature. How can listening to them generate goodness? This is the doubt of the Hinayana (小乘) practitioners. To dispel this doubt, first, merits are mentioned, and then upholding is used to measure. This is the beginning. Asanga said, 'This lies in the third of the mind's perfections, for the sake of establishing dharmas of great benefit.' There are two points: first, clarifying the dharmas of great benefit, and second, after 'You should not say', highlighting the beings who are benefited. First, clarifying the dharmas of great benefit, first mentioning the giving of wealth, and then using upholding to measure, showing its benefits. This is the beginning. If someone upholds, recites, and explains to others this Prajnaparamita Sutra (般若波羅蜜經), even a four-line verse, etc. --------------------------------------------------------------------------------
Chinese
前福德百分不及一百千万亿分乃至算数譬喻”所不能及。 述曰。世亲云此第二以受持校量也。此经稍略。余本不同此也。世亲云。此法虽言无记而能得菩提。以远离所说法不能得大菩提故。此法能为菩提因故。又言无记者不然。汝法是无记。我法是善故。此就彼宗释。佛语是善也。又大乘义一得佛已。声及名句并是善。是故一受持时即为菩提广大因故。胜余无量珍宝布施也。此正破前疑。百分不及一等者。论家有四种校量胜。谓一者数胜。二者力胜。三者无相似胜。四者因胜。解云数胜者谓以数校量。谓小乘有六十二数。华严有一百二十番数。此方有十五故。谓一十百千万等如是诸数校量者。于生死果报悉可得知。若受持此经当得成佛所有功德非此数等之所校量。故云数胜也。力胜者名为情计胜。谓布施等所获世间人天善果情计可知。今此受持之因情计所不计度也。不相似胜者谓喻胜也。世间福果喻可能喻。受持之因所得胜果无喻以可喻也。因胜者谓时胜。世间福果可以时限校量多少。此所得果尽未来际无时分限不可校量也。如论四名。当人立数计喻时等名也。无著意可知也。以此校量受持既多即是施设大利法也。 须菩提“于意云何汝等勿谓如来作是念我”当度众生。 述曰。世亲云此即曲文 现代汉语译本：之前的福德，即使是百分之一，也比不上受持此经功德的百千万亿分之一，乃至用算术譬喻都无法比拟。 述曰：世亲菩萨说，这是第二种以受持来校量功德的方式。此经文稍有省略，其他版本与此不同。世亲菩萨说，此法门虽然说是无记业，但能因此而证得菩提，因为远离了所说法，就不能获得大菩提。此法能作为菩提之因。又说无记是不对的，你们的法是无记，我的法是善。这是就他们的宗派来解释的，佛所说的是善。又大乘的意义在于一旦成佛，声音和名句都是善的。所以，一旦受持此经，就成为菩提广大的因，胜过无量珍宝的布施。这正是为了破除之前的疑惑。‘百分不及一’等等，论家有四种校量胜，一是数胜，二是力胜，三是无相似胜，四是因胜。解释说，数胜是指用数字来校量。比如小乘有六十二种数，华严有一百二十种番数，此方有十五种。用一、十、百、千、万等这些数字来校量，对于生死果报都可以得知。如果受持此经，当得成佛的所有功德，不是这些数字可以校量的，所以说是数胜。力胜是指情计胜，比如布施等所获得的世间人天善果，用情计可以知道。现在这个受持之因，是情计所不能计度的。不相似胜是指譬喻胜，世间的福果可以用譬喻来比喻，受持此经所得的殊胜果报，没有可以比喻的譬喻。因胜是指时间胜，世间的福果可以用时间来衡量多少，此经所得的果报尽未来际，没有时间限制，不可校量。如论中所说的四种名称，就是当人设立数字、计度譬喻、时间等等的名称。无著菩萨的意思是可以知道的。用这些来校量受持的功德非常多，就是施设大利益的法。 须菩提，‘你的意思如何？你们不要认为如来有这样的念头，我’要度化众生。 述曰：世亲菩萨说，这是曲折的文辞。