English
English version: There are both sages and ordinary beings. But ordinary beings cannot generate faith in this Prajna (wisdom), while beings with a sacred body can believe and understand it. To say 'they are not beings' does not refer to ordinary beings; to say 'they are not not beings' does not refer to those who are not beings with a sacred body. Beings with a sacred body are those with the capacity for Mahayana (Great Vehicle). How can they be regarded as ordinary beings who cannot generate faith? Still fearing that Subhuti (善现) has not understood, the following text further inquires and explains it. 'Why is that? Subhuti (须菩提), what is meant by 'beings, beings'? The Tathagata (如来) says they are not beings; that is called 'beings'.' 'Beings, beings' refers back to the previous 'not beings, not not beings.' 'The Tathagata (如来) says they are not beings; that is called 'beings'' means they are not ordinary beings, but beings with a sacred body who can generate faith and understanding. Nineteenth Doubt: How to Cultivate and Realize When There is No Dharma? This doubt arises from the previous twelfth and thirteenth doubts about obtaining Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提, unsurpassed, complete enlightenment) when there is 'no dharma'. Subhuti (须菩提) said to the Buddha: 'World Honored One, does the Buddha attain Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提) because of no attainment?' The Buddha said: 'So it is, so it is, Subhuti (须菩提). In Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提), I do not even have the slightest dharma that can be attained; that is called Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提).' Since it was previously said that there is actually no dharma to attain unsurpassed, complete enlightenment, then how can there be cultivation and realization? Therefore, the question arises out of doubt. The Buddha's answer has three points: first, he answers that no dharma can be attained as enlightenment; second, he answers that equality is enlightenment; and third, he answers that proper and auxiliary cultivation of good dharmas achieves enlightenment. The first answer is as seen in the text. 'Furthermore, Subhuti (须菩提), this dharma is equal, without high or low; that is called Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提).' The second answer is that equality is enlightenment. 'With no self, no person, no sentient being, and no life-span, cultivate all good dharmas, and then Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提) will be attained. Subhuti (须菩提), what is called 'good dharmas,' the Tathagata (如来) says is not good dharmas; that is called 'good dharmas'.' The third answer is that proper and auxiliary cultivation of good dharmas achieves enlightenment. 'Proper' refers to proper contemplation, emptying the four marks; 'auxiliary' refers to supporting conditions, cultivating all good dharmas. The first answer, that no dharma can be attained as enlightenment, means that understanding illusion is truth. --------------------------------------------------------------------------------
Chinese
也。二以平等为正觉者法无高下也。三以正助成正觉者。离相修善也。由离相故。名为善法。 二十断所说无记非因疑 此疑从上修善法而来 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。若人以此般若波罗蜜经乃至四句偈等。受持读诵为他人说。于前福德百分不及一。百千万亿分乃至算数譬喻所不能及 前既云从修善法得菩提。则佛所说法是无记法。不能得菩提耶。恐有此疑。故佛举大千世界中施七宝聚如须弥山之多。且大较之持说四句功德。百千万亿分中乃不及其一。所说法盖佛离言说相。以离相故能作菩提之因。故慈氏偈云。虽言无记法。而说是彼因。彼即菩提也。 二十一断平等云何度生疑 此疑从第十九疑中是法平等而来 须菩提。于意云何。汝等勿谓如来作是念。我当度众生。须菩提。莫作是念。何以故。实无有众生如来度者。若有众生如来度者。如来则有我人众生寿者。须菩提。如来说有我者。则非有我。而凡夫之人以为有我。须菩提。凡夫者。如来说则非凡夫 既云是法平等无有高下。云何如来却度众生。故偈云。平等真法界。佛不度众生。以名共彼阴。不离于法界。名即众生假名也。阴即五阴实法也。此假名实法皆即法界。故云不离于法界 现代汉语译本： 二、以平等为证得正觉者的法，因为法无高下之分。 三、以正确的辅助修持成就正觉，即通过离相来修善。因为远离一切相，所以称为善法。 二十、断除所说无记法并非成佛之因的疑惑。这个疑惑是从前面修善法而来。 须菩提，如果有人用三千大千世界中所有像须弥山王那样多的七宝来布施，如果有人受持、读诵这部《般若波罗蜜经》，乃至仅仅是其中的四句偈，并且为他人解说，那么前者的福德连后者的百分之一都比不上，甚至连百千万亿分之一，乃至用算术譬喻都无法相比。前面既然说从修善法可以得到菩提，那么佛所说的法难道是无记法，不能得到菩提吗？恐怕有人产生这样的疑惑，所以佛举出用大千世界中像须弥山一样多的七宝来布施的例子，并且大致比较了一下，发现持诵解说四句偈的功德，即使是百千万亿分之一都比不上。佛所说的法，是远离言说之相的。因为远离一切相，所以能作为菩提之因。所以慈氏菩萨的偈颂说：‘虽然说无记法，但却是菩提之因。’这里的‘彼’指的就是菩提。 二十一、断除平等之法如何度化众生的疑惑。这个疑惑是从第十九个疑惑，即‘是法平等’而来。 须菩提，你认为怎么样？你们不要认为如来会有这样的想法：‘我应当度化众生。’须菩提，不要这样想。为什么呢？实际上没有众生被如来所度化。如果真有众生被如来度化，那么如来就有了我相、人相、众生相、寿者相。须菩提，如来说有‘我’，那就不是真有‘我’，而凡夫俗人却认为真有‘我’。须菩提，所谓的‘凡夫’，如来说其实并非真正的凡夫。既然说是法平等，没有高下之分，那么如来又如何度化众生呢？所以偈颂说：‘平等真法界，佛不度众生。’因为名称与五阴共同存在，不离于法界。名称就是众生的假名，五阴就是实际存在的法。这假名和实法都属于法界，所以说不离于法界。
English
English version: Two, taking equality as the Dharma of those who attain perfect enlightenment, because the Dharma has no high or low. Three, achieving perfect enlightenment through correct assistance and practice, that is, cultivating goodness by being free from characteristics. Because of being free from all characteristics, it is called good Dharma. Twenty, dispelling the doubt that what is said to be indeterminate is not the cause of enlightenment. This doubt comes from the previous cultivation of good Dharma. Subhuti (one of the principal disciples of the Buddha), if someone were to use all the Sumeru Mountain Kings (the king of mountains, believed to be at the center of the universe) in the three thousand great thousand worlds, piled with seven treasures, for almsgiving, and if someone were to receive, uphold, read, and recite this Prajna Paramita Sutra (Perfection of Wisdom Sutra), even just four lines of verse, and explain it to others, the former's merit would not be equal to even one percent of the latter's, not even one hundred millionth, nor could it be compared by arithmetic or analogy. Since it was said earlier that one can attain Bodhi (enlightenment) from cultivating good Dharma, is the Dharma spoken by the Buddha an indeterminate Dharma that cannot lead to Bodhi? Fearing that such a doubt might arise, the Buddha cites the example of giving alms with seven treasures as numerous as Mount Sumeru in the great thousand world, and roughly compares it, finding that the merit of upholding and explaining four lines of verse is not even one hundred millionth of it. The Dharma spoken by the Buddha is free from the characteristic of speech. Because it is free from all characteristics, it can serve as the cause of Bodhi. Therefore, the verse of Maitreya (the future Buddha) says: 'Although it is said to be indeterminate Dharma, it is said to be the cause of that.' 'That' refers to Bodhi. Twenty-one, dispelling the doubt of how to liberate sentient beings with the Dharma of equality. This doubt comes from the nineteenth doubt, that is, 'This Dharma is equal'. Subhuti, what do you think? Do not think that the Tathagata (another name for the Buddha) has this thought: 'I should liberate sentient beings.' Subhuti, do not think like that. Why? In reality, there are no sentient beings liberated by the Tathagata. If there were sentient beings liberated by the Tathagata, then the Tathagata would have the characteristics of self, person, sentient being, and life. Subhuti, when the Tathagata says there is a 'self', it is not a real 'self', but ordinary people think there is a real 'self'. Subhuti, the so-called 'ordinary person', the Tathagata says is not really an ordinary person. Since it is said that the Dharma is equal, without high or low, how does the Tathagata liberate sentient beings? Therefore, the verse says: 'The equal true Dharma realm, the Buddha does not liberate sentient beings.' Because the name and the five skandhas (the five aggregates of existence) coexist, they are not separate from the Dharma realm. The name is the false name of sentient beings, and the five skandhas are the actual existing Dharma. This false name and real Dharma both belong to the Dharma realm, so it is said that they are not separate from the Dharma realm. --------------------------------------------------------------------------------
Chinese
。既即法界凡圣一如。岂有众生可度。故云佛不度众生。如来若谓我为能度。众生为所度。此则著于四相。由离四相则非度而度。度而非度。则是如来说有我者。真我也。则非有我者。非妄我也。而凡夫之我是我执也。非凡夫者。论云非生。谓不生圣人法。即毛道凡夫也。 二十二断以相比知真佛疑 此疑从第十七疑中如来不应以色身诸相见而来 须菩提。于意云何。可以三十二相观如来不。须菩提言。如是如是。以三十二相观如来。佛言。须菩提。若以三十二相观如来者。转轮圣王则是如来。须菩提白佛言。世尊。如我解佛所说义。不应以三十二相观如来。尔时世尊。而说偈言。 若以色见我 以音声求我 是人行邪道 不能见如来 三十二相者。应身相也。观如来者。观法身如来也。问意谓可于应身相好中观见法身不。善现乃知应身相好从法身流出。若见相好即见法身。故答云如是如是。佛又恐善现于应身取着。不达法体。故又以轮王即如来为难。而善现解佛难意故。云不可以三十二相观如来也。既而佛乃说偈以证之。法身之体固不离于声色。但凡夫堕于闻见。是行邪道。不能见于如来也。 二十三断佛果非关福相疑 此疑从上不应以相观佛而来 须菩提。汝若作是念 现代汉语译本：既然法界（Dharmadhatu）的凡人和圣人本为一体，哪里还有众生可以被度化呢？所以说佛不度众生。如来如果认为我是能度化者，众生是被度化者，这就执着于四相（four characteristics）。因为离开了四相，那么度化就不是真正的度化，不是度化才是真正的度化。如果如来说有‘我’，那是真我；如果说没有‘我’，那不是虚妄的我。而凡夫所执着的‘我’是‘我执’。所谓‘非凡夫’，论中说的是‘非生’，指不生圣人法，也就是最普通的凡夫。 二十二、断以相好认知真佛的疑惑。这个疑惑是从第十七个疑惑‘如来不应该以色身诸相被认知’而来的。 须菩提（Subhuti），你的意思如何？可以凭借三十二相（thirty-two marks of excellence）来观察如来（Tathagata）吗？’须菩提回答：‘是的，是的，可以凭借三十二相来观察如来。’佛说：‘须菩提，如果凭借三十二相来观察如来，那么转轮圣王（cakravartin）就是如来了。’须菩提对佛说：‘世尊（World-Honored One），依我理解佛所说的意义，不应该凭借三十二相来观察如来。’这时，世尊说了偈语： ‘若以色见我，以音声求我，是人行邪道，不能见如来。’ 三十二相，是应身（Nirmanakaya）的相。观察如来，是观察法身（Dharmakaya）如来。提问的意思是，可以在应身的相好中观察到法身吗？善现（Subhuti的另一个名字）知道应身的相好是从法身流出的，如果见到相好就见到了法身，所以回答‘是的，是的’。佛又担心善现执着于应身，不了解法身本体，所以用转轮圣王就是如来来反驳。而善现理解佛的反驳之意，所以说不可以凭借三十二相来观察如来。于是佛说了偈语来证明这一点。法身的本体本来就不离声色，但凡夫执着于听闻和见解，这是走入邪道，不能见到如来。 二十三、断佛果并非关乎福德之相的疑惑。这个疑惑是从上面‘不应该以相来观察佛’而来的。 须菩提，你如果这样想