English
English version: And not to be attached. Attachment means to grasp and be fascinated. Therefore, it is said that the merits made by Bodhisattvas should not be greedily attached to. Twenty-fourth, resolving doubts about the appearance and enjoyment of blessings by the Transformation Body. This doubt arises from the previous statement of not accepting blessings. Subhuti, if someone says, 'The Tathagata (one of the titles of the Buddha) comes and goes, sits and lies down,' that person does not understand the meaning of what I have said. Why? The Tathagata (Tathagata) has nowhere to come from and nowhere to go, hence the name Tathagata (Tathagata). Those who come and go, sit and lie down are the Response Body (Nirmanakaya, a manifested body for the purpose of saving sentient beings) of the Tathagata; those who neither come nor go are the Dharma Body (Dharmakaya, the true body or essence of the Buddha). However, when the Tathagata (Tathagata) practiced the Bodhisattva path in the past, he did not accept blessings. Why does he now have the appearance of coming and going, sitting and lying down, causing sentient beings to make offerings and gain blessings?' Fearing that someone might have such doubts, the Buddha tells Subhuti to explain this issue, meaning that the Response Body of the Tathagata manifests actions to adapt to sentient beings, while the essence of the Dharma Body remains unmoving. Twenty-fifth, resolving doubts about whether the Dharma Body and the Transformation Body are the same or different. This doubt arises from the previous statement that the Response Body comes and goes while the Dharma Body does not. Subhuti, if a virtuous man or virtuous woman were to grind the three thousand great thousand worlds (Trisahasra-Mahasahasra-lokadhatu, a large unit world in Buddhist cosmology) into dust particles (paramanu, extremely small particles), what do you think? Would the multitude of these dust particles be many or not?' Subhuti replied, 'Very many, World Honored One (Bhagavan, a respectful title for the Buddha).' The previous explanation stated that the Response Body coming and going is 'different,' and the Dharma Body not coming and going is 'the same.' Fearing that Subhuti might develop a view of 'same' and 'different,' the Buddha uses a metaphor to explain. In the explanation, the 'sameness' and 'difference' of the world and dust particles are first used to dispel doubts, and then the speech of 'I' and 'Dharma' is used to stay away from clinging views. The initial explanation is divided into three parts: first, the 'sameness' and 'difference' of the world and dust particles are indicated to show their lack of inherent nature. The so-called world is a metaphor for the Dharma Body; the dust particles are a metaphor for the Response Body. The world is 'one,' and the dust particles are 'different.' Crushing the world into dust particles, the dust particles have no inherent nature of 'difference'; gathering the dust particles into a world, the world has no inherent nature of 'one.' This is a metaphor for the complete arising of the Response Body from the Dharma Body, the Response Body has no inherent nature of 'difference'; the complete Response Body is the Dharma Body, the Dharma Body has no inherent nature of 'one.' Therefore, the verse says: 'The Buddha of coming and going Transformation Body, the Dharma Body is always unmoving, in this Dharma realm, neither one nor different.' In this way, the essence and function of the Tathagata merge with each other, so it can be 'one' and can be 'different,' 'neither one nor different,' free and unobstructed. Why? If these dust particles truly had inherent nature, the Buddha would not have said that this is a multitude of dust particles. --------------------------------------------------------------------------------
Chinese
以者何。佛说微尘众。则非微尘众是名微尘众 此释微尘。喻应身无异性。若知碎世界作微尘。微尘全是世界。则尘．无实性。故曰则非微尘。以离性计而说微尘。故曰是名微尘也。此喻全法起应应即是法。何异性之有哉。 世尊。如来所说三千大千世界。则非世界。是名世界。何以故。若世界实有者。则是一合相。如来说一合相则非一合相是名一合相。须菩提。一合相者。则是不可说。但凡夫之人贪着其事 此释世界喻法身无一性。若知合微尘为世界。世界全是微尘。则世界无实性。故曰则非世界。以离性计而说世界。故曰是名世界也。一合相者。言众尘和合为一世界非一合相者。非性执之一合。是名一合相者。乃离性之一合也。此一合相不可思说。而凡夫不了自生贪着耳。此喻全应是法。法不离应。何一性之有哉。 须菩提。若人言佛说我见人见众生见寿者见。须菩提。于意云何。是人解我所说义不。不也世尊。是人不解如来所说义。何以故。世尊。说我见人见众生见寿者见。则非我见人见众生见寿者见。是名我见人见众生见寿者见 此下明离我法二见。初离我见。夫我见者。有真我之见。有妄我之见。妄我见者。虚妄分别众生见也。真我见者。远离执着如来见也。既离执着。示有我见人见众生见寿 现代汉语译本：什么是‘以者何’？ 佛说的是微尘的集合（微尘众）。但（这些微尘）并非实在的微尘集合，所以才称之为微尘集合。 这解释了微尘的比喻，意味着应身（如来的化身）与法身没有区别。如果明白将世界粉碎成微尘，微尘全部都是世界，那么微尘就没有实在的自性。所以说‘则非微尘’。因为是从脱离自性的角度来说微尘，所以说‘是名微尘’。这比喻全部的法显现为应身，应身就是法，有什么自性的区别呢？ 世尊，如来说的三千大千世界，（实际上）并非实在的世界，所以才称之为世界。为什么呢？如果世界是真实存在的，那就是一个‘一合相’（统一的整体）。如来说的‘一合相’，（实际上）并非实在的‘一合相’，所以才称之为‘一合相’。须菩提，这个‘一合相’是不可言说的，只是凡夫俗子执着于它。 这解释了世界是法身的比喻，法身没有单一的自性。如果明白微尘聚合成为世界，世界全部都是微尘，那么世界就没有实在的自性。所以说‘则非世界’。因为是从脱离自性的角度来说世界，所以说‘是名世界’。‘一合相’，指的是众多微尘和合成为一个世界；‘非一合相’，指的是并非执着于自性的统一；‘是名一合相’，指的是脱离自性的统一。这个‘一合相’是不可思议、不可言说的，只是凡夫不明白而自己产生执着罢了。这比喻全部的应身就是法，法不离应身，有什么单一自性的区别呢？ 须菩提，如果有人说佛说了我见（对自我的执着），人见（对人的执着），众生见（对众生的执着），寿者见（对寿命的执着）。须菩提，你认为怎么样？这个人理解我所说的意思吗？’ ‘不，世尊，这个人不理解如来所说的意思。’ ‘为什么呢？世尊，（佛）说我见、人见、众生见、寿者见，（实际上）并非实在的我见、人见、众生见、寿者见，所以才称之为我见、人见、众生见、寿者见。’ 这下面阐明要脱离我见和法见。首先是脱离我见。所谓我见，有真我的见解，有妄我的见解。妄我的见解，是虚妄分别的众生见。真我的见解，是远离执着的如来见。既然远离了执着，就显示出有我见、人见、众生见、寿者见。
English
English version: What is meant by '以者何' (yǐ zhě hé)? The Buddha said it refers to an aggregate of dust particles (微尘众, wēi chén zhòng). However, it is not truly an aggregate of dust particles, therefore it is called an aggregate of dust particles. This explains the metaphor of dust particles, implying that the manifested body (应身, yìng shēn, the transformation body of the Buddha) is no different from the Dharma body. If one understands that a world can be broken down into dust particles, and that all dust particles are essentially the world, then the dust particles have no real inherent nature. Therefore, it is said '则非微尘众' (zé fēi wēi chén zhòng, then it is not an aggregate of dust particles). Because dust particles are spoken of from the perspective of being separate from inherent nature, it is said '是名微尘众' (shì míng wēi chén zhòng, therefore it is called an aggregate of dust particles). This is a metaphor for how the entire Dharma manifests as the manifested body, and the manifested body is the Dharma. What difference in inherent nature is there? World Honored One, the three thousand great thousand worlds (三千大千世界, sān qiān dà qiān shì jiè) spoken of by the Tathagata (如来, rú lái), are not truly worlds, therefore they are called worlds. Why is that? If the world truly existed, it would be a 'composite entity' (一合相, yī hé xiàng, a unified whole). The 'composite entity' spoken of by the Tathagata is not truly a 'composite entity', therefore it is called a 'composite entity'. Subhuti (须菩提, Xū pútí), this 'composite entity' is unspeakable, but ordinary people cling to it. This explains the metaphor of the world as the Dharma body, the Dharma body having no single inherent nature. If one understands that dust particles come together to form a world, and that the world is entirely dust particles, then the world has no real inherent nature. Therefore, it is said '则非世界' (zé fēi shì jiè, then it is not a world). Because the world is spoken of from the perspective of being separate from inherent nature, it is said '是名世界' (shì míng shì jiè, therefore it is called a world). 'Composite entity' refers to numerous dust particles coming together to form a world; 'not a composite entity' refers to not clinging to the inherent nature of unity; 'is called a composite entity' refers to a unity separate from inherent nature. This 'composite entity' is inconceivable and unspeakable, but ordinary people, not understanding, create attachment to it themselves. This is a metaphor for how the entire manifested body is the Dharma, the Dharma not being separate from the manifested body. What difference in single inherent nature is there? Subhuti, if someone says that the Buddha speaks of self-view (我见, wǒ jiàn, attachment to self), person-view (人见, rén jiàn, attachment to persons), sentient being-view (众生见, zhòng shēng jiàn, attachment to sentient beings), and lifespan-view (寿者见, shòu zhě jiàn, attachment to lifespan), Subhuti, what do you think? Does this person understand the meaning of what I have said?' 'No, World Honored One, this person does not understand the meaning of what the Tathagata has said.' 'Why is that? World Honored One, (the Buddha) speaks of self-view, person-view, sentient being-view, and lifespan-view, (but) they are not truly self-view, person-view, sentient being-view, and lifespan-view, therefore they are called self-view, person-view, sentient being-view, and lifespan-view.' The following explains the separation from the views of self and Dharma. First is the separation from self-view. So-called self-view includes the view of a true self and the view of a false self. The view of a false self is the view of sentient beings arising from false discrimination. The view of a true self is the view of the Tathagata that is free from attachment. Since one is free from attachment, it is shown that there are self-view, person-view, sentient being-view, and lifespan-view. --------------------------------------------------------------------------------
Chinese
者见。此不见而见也。在迷众生以为如来实有四见。故云不解如来所说义也。善现既解如来所说之义。即知四见皆非虚妄分别是真我之见。故云是名我见人见众生见寿者见也。 须菩提。发阿耨多罗三藐三菩提心者。于一切法应如是知如是见如是信解不生法相。须菩提。所言法相者。如来说即非法相。是名法相 次离法见。夫如来说法。要令众生发菩提心。修行契理故。闻如来所说。当如是知见信解不生法相。言不生法相者。不于法取着也。法本离相。如来称性而说。故云即非法相是名法相。此一段文。虽证释离于法执。亦是总结降住正行。由经初善现请问。若人发无上菩提心者。应云何住云何降伏其心。如来答云。应如是住如是降伏其心。故今结云。发菩提心者。于一切法如是知见信解。此结如是住也。不生法相此结降伏妄心也。 二十六断化身说法无福疑 此疑从上尘喻化身是异而来 须菩提。若有人以满无量阿僧祇世界七宝。持用布施。若有善男子善女人。发菩萨心者。持于此经乃至四句偈等。受持读诵为人演说。其福胜彼。云何为人演说。不取于相如如不动 此段文有三节。初以无量阿僧祇世界七宝布施。是假喻格量也。自若有善男子下。明持说福胜。自云何为人演说下。是释福胜所以。 现代汉语译本：这是不见而见的境界。在迷惑的众生看来，以为如来确实有四种见解（我见、人见、众生见、寿者见）。所以说他们不理解如来所说的真正含义。善现（须菩提的尊称）既然理解如来所说的含义，就知道这四种见解并非虚妄分别，而是真我的显现。所以说，这就是所谓的我见、人见、众生见、寿者见。 须菩提（佛陀的弟子）。凡是发了阿耨多罗三藐三菩提心（无上正等正觉之心）的人，对于一切法，都应该这样去了解、这样去看待、这样去信仰和理解，不执着于法的表象。须菩提，所说的‘法相’，如来说它就不是‘法相’，只是名为‘法相’而已。’接下来是远离对法的执着。如来说法，是为了让众生发起菩提心，修行与真理相契合。所以，听闻如来说法，应当这样去了解、看待、信仰和理解，不执着于法的表象。所谓‘不生法相’，就是不执着于法。法本来就是离相的，如来是顺应自性而说，所以说‘即非法相，是名法相’。这一段经文，虽然是阐释要远离对法的执着，也是总结了如何安住和降伏妄心的正确修行方法。因为经文一开始，善现请问，如果有人发了无上菩提心，应该如何安住，如何降伏其心。如来回答说，‘应如是住，如是降伏其心’。所以现在总结说，发菩提心的人，对于一切法，应该这样去了解、看待、信仰和理解，这是总结了如何安住。‘不生法相’，这是总结了如何降伏妄心。 第二十六品 断除化身说法没有福报的疑惑。这个疑惑是从前面用微尘来比喻化身是不同的而产生的。 须菩提，如果有人用充满无量阿僧祇（极多的数量单位）世界的七宝（七种珍宝）来布施，如果又有善男子、善女人，发了菩萨心的人，受持这部经，乃至其中的四句偈（佛经中的四句诗），并且为人演说，那么他的福报胜过前者。要怎样为人演说呢？不执着于任何表象，像如如不动那样（保持内心的平静和稳定）。’这段经文分为三个部分。首先是用充满无量阿僧祇世界的七宝布施，这是一种假设的比喻，用来衡量福报的大小。从‘若有善男子’开始，说明受持和演说此经的福报更大。从‘云何为人演说’开始，解释福报更大的原因。