English
English version: If one clings to the characteristics of self, person, sentient being, and life-span, it is called the four inversions (four kinds of inverted views). If even one sentient being is not liberated, or if one sees sentient beings as truly ceasing to exist, then one has not understood the original source. Therefore, there arise the four characteristics of self, person, sentient being, and life-span. Such a person cannot be called a Bodhisattva. 'Self' refers to the false assumption of 'I' and 'mine' (things belonging to me) within the five aggregates (form, feeling, perception, mental formations, and consciousness). 'Person' refers to the false assumption that I am born in the human realm, different from other life forms. 'Sentient being' refers to the false assumption that the five aggregates come together to create life. 'Life-span' refers to the false assumption that I am subject to a period of karmic retribution, which is the length of one's life. These are all inverted delusions, also called the four views. A Bodhisattva can use the wonderful function of Prajna (wisdom) to illuminate the emptiness of all dharmas, and originally there are no four characteristics. This is called subduing the mind. Otherwise, one is not a Bodhisattva. Furthermore, Subhuti, a Bodhisattva should practice giving without dwelling on anything, that is, giving without dwelling on form, sound, smell, taste, touch, or dharma. Subhuti, a Bodhisattva should give in this way, without dwelling on any characteristics. This section combines the contemplation of principle and the practice of action. 'Non-dwelling' is the contemplation of principle, and 'giving' is the practice of action. 'On dharmas' refers to the various dharmas of the six sense objects (form, sound, smell, taste, touch, and dharma). 'Giving' means to universally relinquish. The six paramitas and myriad practices cultivated by Bodhisattvas begin with giving, encompassing the following five paramitas. There are three types of giving: giving of necessities, giving of fearlessness, and giving of dharma. Giving of necessities is to provide material assistance to beings. Giving of fearlessness is to uphold precepts and not harm beings, having no enemies; to practice patience and not retaliate against those who have wronged you. Giving of dharma is to diligently and tirelessly teach the Dharma, to teach the Dharma appropriately according to the capacity of the audience, and to teach the Dharma with wisdom without being deluded. However, all giving cannot be separated from the six sense objects, such as beds, bedding, food, medicine, and so on. Worldly people give with the hope of receiving karmic rewards, which is clinging to characteristics. Bodhisattvas give with the understanding that the three wheels (giver, receiver, and the object given) are empty in nature, so they are able to not dwell on characteristics. The Buddha told Subhuti that one should give in this way, without dwelling on characteristics, in order to allow Bodhisattvas to subdue their deluded minds. Why? If a Bodhisattva gives without dwelling on characteristics, then their merit is inconceivable. Subhuti, what do you think? Can the eastern sky be measured? --------------------------------------------------------------------------------
Chinese
。不也世尊。须菩提。南西北方四维上下虚空可思量不。不也。世尊。须菩提。菩萨无住相布施福德亦复如是。不可思量。须菩提。菩萨但应如所教住 此段恐人疑云。既离相施则无福报。故佛告离相之施其福转多。良由不住相施施契性空。性空无边施福无边。故举十方虚空以为喻也。论云。其义有三。一遍一切处。二宽广高大。三究竟不穷。已上答降伏安住问竟。 一断求佛行施住相疑 此疑从前文不住相布施而来 须菩提。于意云何。可以身相见如来不。不也世尊。不可以身相得见如来。何以故。如来所说身相即非身相。佛告须菩提。凡所有相皆是虚妄。若见诸相非相。即见如来 前段说无住相施降伏其心。是成佛之因。恐善现疑佛果是有为身相。故佛问云可以身相见如来不。善现悟佛问意。乃答不可以身相见。然有相者应身也。无相者法身也。法身是体。应身是用。若知用从体起。应即是法所以无相。故论云。如来所说相即非相。若能了达此意。则一切世间之相无非真如无为佛体。故佛印可善现云。若见诸相非相。即见如来。 二断因果俱深无信疑 此疑从前无住行施非相见佛两段经文而来 须菩提白佛言。世尊。颇有众生得闻如是言说章句。生实信不 论云。无住行施因深也。无相 现代汉语译本： ‘不，世尊。’须菩提，南西北方四维上下虚空可以思量吗？‘不，世尊。’须菩提，菩萨不住相布施的福德也同样是不可思量的。须菩提，菩萨但应如所教导的那样安住。这段经文恐怕有人怀疑，既然离相布施就没有福报。所以佛告诉我们，离相的布施，它的福报反而更多。这是因为不住相的布施，与性空相应。性空没有边际，布施的福德也没有边际。所以用十方虚空来作比喻。论中说，这其中有三种含义：一是遍一切处，二是宽广高大，三是究竟不穷。以上是回答降伏和安住的问题完毕。 一段除断求佛行施住相的疑惑。这个疑惑是从前面不住相布施而来的。 须菩提，你认为如何？可以用身相来见如来（Tathagata）吗？‘不，世尊。’不可以用身相来得见如来。为什么呢？如来说的身相，即非身相。佛告诉须菩提，凡是所有相，都是虚妄的。如果见到诸相非相，就见到了如来。前段说无住相布施，降伏其心，是成佛的因。恐怕善现（Subhuti）怀疑佛果是有为的身相。所以佛问，可以用身相见如来吗？善现领悟了佛的问话，回答说不可以用身相见。然而有相的是应身，无相的是法身。法身是本体，应身是作用。如果知道作用从本体而起，应身就是法身，所以是无相的。所以论中说，如来说的相即非相。如果能够了达这个意思，那么一切世间的相，没有不是真如无为的佛体。所以佛印可善现说，如果见到诸相非相，就见到了如来。 二断除因果俱深，没有信心的疑惑。这个疑惑是从前面无住行施，非相见佛两段经文而来的。 须菩提禀告佛说，世尊，颇有众生听闻如此言说章句，生起真实的信心吗？论中说，无住行施，因地深奥。无相
English
English version: 'No, World Honored One.' Subhuti, can the space in the four directions, north, south, east, west, and the zenith and nadir be measured? 'No, World Honored One.' Subhuti, the merit of a Bodhisattva's (Bodhisattva) almsgiving without attachment to form is also immeasurable. Subhuti, a Bodhisattva should abide as taught. This passage is included because people might doubt that if one gives alms without attachment to form, there will be no merit. Therefore, the Buddha (Buddha) tells us that the merit of giving alms without attachment is even greater. This is because giving alms without attachment corresponds to the emptiness of nature. Since the emptiness of nature is boundless, the merit of giving alms is also boundless. Therefore, the analogy of the space in the ten directions is used. The treatise says that there are three meanings in this: first, it pervades all places; second, it is vast and great; and third, it is ultimately inexhaustible. The above concludes the answer to the question of subduing and abiding. One, to dispel doubts about seeking Buddhahood (Buddhahood) by giving alms with attachment to form. This doubt arises from the previous passage about giving alms without attachment to form. Subhuti, what do you think? Can the Tathagata (Tathagata) be seen by the physical body? 'No, World Honored One.' The Tathagata cannot be seen by the physical body. Why? Because the physical form spoken of by the Tathagata is not a physical form. The Buddha told Subhuti, 'All forms are illusory. If one sees all forms as non-forms, then one sees the Tathagata.' The previous passage said that giving alms without attachment subdues the mind, which is the cause of attaining Buddhahood. Fearing that Subhuti might doubt that the fruit of Buddhahood is a conditioned physical form, the Buddha asked, 'Can the Tathagata be seen by the physical body?' Subhuti understood the Buddha's question and answered that the Tathagata cannot be seen by the physical body. However, that which has form is the manifested body, and that which is without form is the Dharma body. The Dharma body is the essence, and the manifested body is the function. If one knows that the function arises from the essence, then the manifested body is the Dharma body, and therefore without form. Therefore, the treatise says that the form spoken of by the Tathagata is not a form. If one can understand this meaning, then all forms in the world are none other than the true, unconditioned Buddha-essence. Therefore, the Buddha affirmed Subhuti, saying, 'If one sees all forms as non-forms, then one sees the Tathagata.' Two, to dispel doubts about the profundity of both cause and effect, and the lack of faith. This doubt arises from the previous two passages about giving alms without attachment and seeing the Buddha without attachment to form. Subhuti said to the Buddha, 'World Honored One, are there beings who, upon hearing such words and phrases, will generate true faith?' The treatise says that giving alms without attachment is profound in its cause. Without form --------------------------------------------------------------------------------
Chinese
见佛果深也。因果之法既深。疑末世在迷钝根众生不如是能生信心。 佛告须菩提。莫作是说。如来灭后后五百岁。有持戒修福者。于此章句能生信心。以此为实 佛答末世自有具福慧人。闻此般若能生实信。言后五百岁者。大集经中云。有五个五百岁。今乃最后五百岁时也。持戒戒也。修福定也。生信慧也。三学俱备。能生实信矣。 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 若论实信之由。从多佛所以种善根。闻此大乘之法。则能生信。至于一念少时生信。亦从佛所种诸善根而然也。 须菩提。如来悉知悉见是诸众生得如是无量福德 信心生一念诸佛尽皆知。凡有众生闻是章句。乃至一念净信。佛智佛眼无不知见。所以得福无量。 何以故。是诸众生无复我相人相众生相寿者相。无法相。亦无非法相 此顺释生信得福之故。该乎生法二空。论云。有智慧者了知生法二无我故。又云。生法各有四种想。想即相也。言无复我人众生寿者四相。此生空也。言无法相亦无非法相者。他译更有无相亦非无相。此法空也。疏云。初列生空有四相。次列法空但有两句。法非法也。盖译人略之耳。 何以故。是诸众生若心取相。则为着我人 现代汉语译本： 见到佛的果报如此深奥。因果的法则既然如此深邃，恐怕末世那些迷惑而根器迟钝的众生不能像这样生起信心。 佛告诉须菩提（Subhuti，佛陀的弟子）：‘不要这样说。如来（Tathagata，佛陀的称号）灭度后的后五百岁，有持戒修行、修习福德的人，对于这些章句能够生起信心，并且以此为真实。’佛回答说，末世自有具备福德和智慧的人，听闻这《般若经》（Prajna Sutra）能够生起真实的信心。所说的后五百岁，依据《大集经》中的说法，有五个五百岁，现在是最后的一个五百岁时期。持戒是戒律，修福是禅定，生信是智慧。戒、定、慧三学都具备，就能生起真实的信心了。 应当知道这些人不是仅仅在一佛、二佛、三四五佛那里种下善根，而是在无量千万佛那里种下了各种善根，听闻这些章句，乃至一念之间生起清净的信心。如果论及真实信心的由来，是从多佛那里种下善根。听闻这大乘佛法，就能生起信心。至于一念之间短暂的生起信心，也是从过去在佛那里种下各种善根而形成的。 须菩提（Subhuti），如来（Tathagata）完全知晓、完全看见这些众生获得如此无量的福德。’信心生起一念，诸佛完全知晓。凡是有众生听闻这些章句，乃至一念清净的信心，佛的智慧和佛眼没有不知道、不见到的。因此得到的福德是无量的。 ‘为什么呢？因为这些众生没有再执着于我相（Atman-samjna，对自我的执着）、人相（Pudgala-samjna，对人的执着）、众生相（Sattva-samjna，对众生的执着）、寿者相（Jiva-samjna，对寿命的执着）。没有法相（Dharma-samjna，对法的执着），也没有非法相（Adharma-samjna，对非法的执着）。’这是顺着解释生起信心获得福德的原因，涵盖了有情和法两种空性。《论》中说：‘有智慧的人了解有情和法两种无我。’又说：‘有情和法各有四种想。’想就是相。说没有我、人、众生、寿者四相，这是有情空。说没有法相也没有非法相，其他的译本还有‘无相也不是无相’。这是法空。《疏》中说：‘开始列举有情空有四相，其次列举法空只有两句，法和非法。’大概是译者省略了。 ‘为什么呢？因为这些众生如果心中执取于相，就是执着于我、人