Chinese
识云。生表此法先非有。灭表此法后是无。异表此法非凝然。住表此法暂有用。四印佛身无相。 佛告须菩提。凡所有相皆是虚妄。若见诸相非相即见如来 非但佛身无相但是一切凡圣依正。有为之相尽是虚妄。以从妄念所变现故。妄念本空所变何实。故起信云。一切境界唯依妄念。而有差别若离心念即无一切境界之相。若见诸相等者。遮离色观空也。恐闻相是虚妄。又别求无相佛身。故云相即非相便是如来。不唯佛化身相是如来。所见一切相相皆无相即如来也。故起信云。所言觉义者。谓心体离念。离念相者等虚空界。即是如来平等法身。肇云。行合解通则为见佛。偈云。离彼是如来者。离彼三相是法身如来也。无著则于色身但离遍计。不执色相即真色身。故彼论云。此为显示如来色身。又此当第三欲得色身住处。二断因果俱深无信疑。论云。无住行施因深也。无相见佛果深也。未来恶世必不生。信空说何益。断之文四。初约无信以呈疑。 须菩提白佛言。世尊。颇有众生。得闻如是言说章句生实信不 魏云。颇有众生于未来世云云。今略此句者。影在后五百岁也。句诠差别章者解句。实信者。大品云。于一切法不信是信般若。二呵疑词以显信。 佛告须菩提。莫作是说。如来灭后后五百岁。有 现代汉语译本： 识蕴（Vijnana-skandha）：生起表现为这种法原本不存在，灭去表现为这种法之后归于虚无。变异表现为这种法并非凝固不变，存在表现为这种法暂时有用。四印显示佛身没有固定的相状。 佛陀告诉须菩提（Subhuti）：‘凡是具有形相的事物，都是虚幻不实的。如果能认识到各种形相的本质并非真实的形相，那就是见到了如来（Tathagata）。’不仅佛身没有固定的相状，而且一切凡夫、圣人所依赖的世间和出世间有为之相，都是虚幻不实的，因为它们都是从虚妄的念头所变现出来的。虚妄的念头本身就是空性的，那么由它变现出来的东西又有什么真实可言呢？所以《起信论》中说：‘一切境界，都只是依赖虚妄的念头而产生差别。如果离开了心念，就没有一切境界的相状。’如果执着于所见的各种形相，那就是遮蔽了离开色相而观空性的智慧。佛陀恐怕有人听闻形相是虚妄的，又另外去寻求没有形相的佛身，所以说形相的本质就是没有形相，这就是如来。不仅仅佛的化身是如来，所见的一切形相的本质都是没有形相，这就是如来。所以《起信论》中说：‘所谓觉悟的意义，是指心体离开了念头。离开念头的相状，等同于虚空界，这就是如来平等法身。’肇法师说：‘行为与理解相合，那就是见到了佛。’偈语说：‘离开那些就是如来’，离开彼三相就是法身如来。无著（Asanga）认为，对于色身，只要不执着于遍计所执性，不执着于色相，那就是真正的色身。所以他的论中说：‘这是为了显示如来的色身。’这相当于第三个想要得到色身安住之处。二断因果都深奥，没有信心就会产生怀疑。论中说：‘无住行施，因地深奥。’‘无相见佛，果地深奥。’未来恶世必定不会产生。相信空性有什么好处呢？断除疑惑的文有四段。首先是根据没有信心来提出疑问。 须菩提对佛说：‘世尊，是否会有众生，听闻这样言说的章句，而生起真实的信心呢？’魏译本说：‘是否会有众生在未来世……’现在省略这句话，是因为它隐含在‘后五百岁’中。‘句’是解释句子的差别，‘章’是解释章节。‘实信’，大品经中说：‘对于一切法不相信，就是相信般若（Prajna）。’第二是呵斥怀疑的言辞，来显示信心。 佛陀告诉须菩提：‘不要这样说。如来灭度之后，后五百岁，会有
English
English version: Vijnana-skandha (consciousness aggregate): arising indicates that this dharma was not originally existent; ceasing indicates that this dharma is non-existent after its disappearance. Change indicates that this dharma is not static; existence indicates that this dharma is temporarily useful. The Four Seals indicate that the Buddha's body has no fixed form. The Buddha told Subhuti: 'All forms are illusory. If one sees all forms as non-forms, one sees the Tathagata (Thus Come One).' Not only does the Buddha's body have no fixed form, but all mundane and supramundane conditioned phenomena relied upon by ordinary beings and sages are illusory, because they are all manifestations of deluded thoughts. Deluded thoughts are inherently empty, so what reality can their manifestations have? Therefore, the Awakening of Faith says: 'All realms are differentiated only by reliance on deluded thoughts. If one is free from thoughts, there will be no form of any realm.' If one clings to the various forms one sees, one obscures the wisdom of observing emptiness by abandoning form. The Buddha feared that some might hear that forms are illusory and seek a formless Buddha-body elsewhere, so he said that the essence of form is non-form, and this is the Tathagata. Not only is the Buddha's manifested body the Tathagata, but the essence of all forms seen as non-forms is the Tathagata. Therefore, the Awakening of Faith says: 'The meaning of awakening is that the mind-essence is free from thoughts. The state of being free from thoughts is equal to the realm of empty space, and this is the Tathagata's Dharmakaya (Dharma-body) of equality.' Master Zhao said: 'When conduct aligns with understanding, one sees the Buddha.' A verse says: 'To be apart from those is the Tathagata,' to be apart from those three characteristics is the Dharmakaya Tathagata. Asanga believes that, regarding the Rupakaya (form body), as long as one does not cling to the parikalpita (completely conceptualized nature), and does not cling to form, that is the true Rupakaya. Therefore, his treatise says: 'This is to reveal the Tathagata's Rupakaya.' This corresponds to the third desire to obtain a place to abide in the Rupakaya. The two severances of cause and effect are profound, and without faith, doubt arises. The treatise says: 'Giving without abiding is profound in cause.' 'Seeing the Buddha without form is profound in effect.' The evil age of the future will certainly not arise. What is the benefit of believing in emptiness? There are four sections of text that cut off doubt. The first is to present doubt based on lack of faith. Subhuti said to the Buddha: 'World Honored One, will there be beings who, upon hearing such words and phrases, will generate real faith?' The Wei translation says: 'Will there be beings in the future...' The omission of this phrase is because it is implied in 'the last five hundred years.' 'Phrases' explains the differences between phrases, and 'chapters' explains chapters. 'Real faith,' the Mahaprajnaparamita Sutra says: 'To not believe in all dharmas is to believe in Prajna (wisdom).’ The second is to rebuke words of doubt in order to reveal faith. The Buddha told Subhuti: 'Do not say that. After the Tathagata's Parinirvana (complete extinction), in the last five hundred years, there will be --------------------------------------------------------------------------------
Chinese
持戒修福者。于此章句能生信心。以此为实 后五百岁者。大集云。初五百岁解脱牢固。第二五百岁禅定牢固。三多闻。四塔寺。五斗诤。皆如初二句例本疑恶世无信故举恶世以断疑。持戒修福者戒定也。以此为实者。正解无倒。无著云。增上戒等三学。显示修行少欲等功德。戒出三涂定出六欲慧出三界。三明能信之所以二。初明历事善友积集信因。 当知。是人不于一佛二佛三四五佛而种善根。已于无量千万佛所。种诸善根闻是章句。乃至一念生净信者 无著云。显示集因于多佛所。明久事善友则缘胜也。种诸善根。明久伏三毒则因胜也。二明善友所摄成就信德二。初明摄受得福显福德门。 须菩提。如来悉知悉见是诸众生。得如是无量福德 无著云。谓于一切行住所作中知其心。四蕴见其依止色身故。此等显示善友所摄。论云。若不说见。或谓如来以比智知。若不说知。或谓如来以肉眼见。故须二语。得福德者。魏云。生如是福德取如是福德。论云。生者能生因。取者熏修自体果义。无著云。生者福正起时现行。取者即彼灭时摄持种子。此云得者。生取二义不离于得。得之一字生取俱摄。二明摄受所以显智慧门。由无二执故得摄受。△文二。初正明已断粗执。 何以故。是诸众生。无复我相人 现代汉语译本： 持戒修行积累福报的人，对于《金刚经》中的这些语句能够产生信心，并且认为这些是真实的。这里所说的‘后五百岁’，依据《大集经》的说法，是指最初的五百年是解脱坚固的时期，第二个五百年是禅定坚固的时期，之后依次是多闻坚固、塔寺坚固和斗诤坚固。这些都像最初两个时期一样。原本怀疑恶劣的时代没有人会相信，所以举出恶劣的时代来消除这种疑虑。‘持戒修福者’指的是戒和定。‘以此为实者’指的是正确理解，没有颠倒。无著菩萨说，增上的戒、定、慧三学，显示了修行少欲等功德。戒能使人脱离三恶道，定能使人脱离六欲天，慧能使人脱离三界。以下从两个方面说明能够产生信心：首先说明经历善友，积累信心的原因。 应当知道，这些人不是仅仅在一尊佛、两尊佛、三尊佛、四尊佛、五尊佛那里种下善根，而是在无量千万尊佛那里种下了各种善根，听闻这些章句，乃至仅仅生起一念清净的信心。无著菩萨说，这显示了在许多佛那里积累了善因，说明长期亲近善友，那么所凭借的因缘就殊胜。‘种诸善根’，说明长期降伏贪嗔痴三毒，那么所凭借的根本就殊胜。下面从两个方面说明被善友摄受，成就信德：首先说明被摄受而获得福报，彰显福德之门。 须菩提，如来完全知道、完全看见这些众生，能够获得这样无量的福德。无著菩萨说，如来对于一切众生的行为、住所、所作所为都完全知晓，用四蕴来观察他们的心，用五蕴中的色蕴来观察他们所依止的色身。这些都显示了被善友所摄受。论中说，如果只说‘见’，那么人们可能会认为如来是用比量智来知晓的；如果只说‘知’，那么人们可能会认为如来是用肉眼看见的，所以必须同时使用‘知’和‘见’这两个词。‘得福德者’，魏译本说，‘生如是福德，取如是福德’。论中说，‘生’是能生的因，‘取’是熏修自体果的含义。无著菩萨说，‘生’是福报正在生起时显现的行为，‘取’是福报灭去时摄持的种子。这里所说的‘得’，包含了‘生’和‘取’两种含义，‘得’这一个字就包含了‘生’和‘取’。下面说明被摄受的原因，彰显智慧之门。因为没有二元对立的执着，所以能够被摄受。分为两个部分：首先正式说明已经断除了粗重的执着。 什么缘故呢？因为这些众生，没有再执着于我相（belief in a personal self），人相（belief in individual beings）……
English
English version: Those who uphold the precepts and cultivate blessings are able to generate faith in these sentences and phrases [章句] of the Diamond Sutra and regard them as true. The term 'the last five hundred years' refers, according to the Mahasamgraha Sutra [大集经], to the initial five hundred years when liberation [解脱] is firm, the second five hundred years when meditation [禅定] is firm, followed by periods when learning [多闻], stupas and monasteries [塔寺], and strife [斗诤] are firm, respectively. These are analogous to the first two periods. The original doubt was that in an evil age, no one would believe, so the evil age is cited to dispel this doubt. 'Those who uphold the precepts and cultivate blessings' refers to precepts [戒] and meditation [定]. 'Regard them as true' means correct understanding without inversion. Asanga [无著] says that the three studies of enhanced precepts, meditation, and wisdom [慧] reveal the merits of practicing with few desires, etc. Precepts liberate from the three evil realms [三涂], meditation liberates from the six desire realms [六欲], and wisdom liberates from the three realms [三界]. The reasons for being able to generate faith are explained in two aspects: first, clarifying the causes of accumulating faith through associating with virtuous friends. It should be known that these people have not merely planted roots of goodness with one Buddha, two Buddhas, three, four, or five Buddhas, but have already planted various roots of goodness with immeasurable thousands of Buddhas. Upon hearing these sentences and phrases, even a single thought of pure faith arises. Asanga [无著] says that this shows the accumulation of causes at many Buddhas' places, indicating that long-term association with virtuous friends makes the conditions superior. 'Planting various roots of goodness' indicates that long-term subduing of the three poisons [三毒] makes the fundamental cause superior. Next, the attainment of faith through being embraced by virtuous friends is explained in two aspects: first, clarifying the reception of blessings and revealing the door of merit. Subhuti [须菩提], the Tathagata [如来] fully knows and fully sees these beings, who are able to obtain such immeasurable merit. Asanga [无著] says that the Tathagata fully knows their minds in all their actions, dwellings, and deeds, observing their minds with the four aggregates [四蕴] and their physical bodies with the form aggregate [色身] among the five aggregates. These all show being embraced by virtuous friends. The treatise says that if only 'seeing' is mentioned, people might think that the Tathagata knows through inferential wisdom; if only 'knowing' is mentioned, people might think that the Tathagata sees with the physical eye, so both 'knowing' and 'seeing' must be used. 'Obtaining merit' is translated by the Wei dynasty as 'generating such merit, taking such merit.' The treatise says that 'generating' is the cause of being able to generate, and 'taking' is the meaning of cultivating the self-nature fruit. Asanga [无著] says that 'generating' is the manifest action when merit is arising, and 'taking' is the seed held when that merit ceases. The term 'obtaining' here includes both the meanings of 'generating' and 'taking'; the single word 'obtaining' encompasses both 'generating' and 'taking'. Next, the reason for being embraced is explained, revealing the door of wisdom. Because there is no dualistic attachment, one can be embraced. The text is in two parts: first, it formally clarifies that coarse attachments have already been severed. Why is this? It is because these beings no longer cling to the perception of a self [我相], the perception of a being [人相]... --------------------------------------------------------------------------------