English
English version: Seeing the Buddha's fruit is profound. Since the law of cause and effect is so deep, I fear that sentient beings in the degenerate age who are deluded and have dull roots will not be able to generate faith in this way. The Buddha told Subhuti (Subhuti, one of the Buddha's disciples): 'Do not say this. In the five hundred years after the Tathagata (Tathagata, the Buddha's title) passes away, there will be those who uphold the precepts, cultivate blessings, and practice meritorious deeds. They will be able to generate faith in these verses and take them as truth.' The Buddha replied that in the degenerate age, there will naturally be people with blessings and wisdom who, upon hearing this Prajna Sutra (Prajna Sutra), will be able to generate true faith. The so-called later five hundred years, according to the Great Collection Sutra, are five periods of five hundred years, and now is the last of these five hundred-year periods. Upholding the precepts is discipline, cultivating blessings is concentration, and generating faith is wisdom. When discipline, concentration, and wisdom are all present, true faith can be generated. 'It should be known that these people have not only planted good roots with one Buddha, two Buddhas, three, four, or five Buddhas, but have planted various good roots with immeasurable thousands of Buddhas. Upon hearing these verses, they generate pure faith even in a single thought.' If we discuss the origin of true faith, it comes from planting good roots with many Buddhas. Upon hearing this Mahayana Dharma, faith can be generated. As for generating faith briefly in a single thought, it also comes from planting various good roots with the Buddhas in the past. 'Subhuti, the Tathagata knows and sees all these beings who obtain such immeasurable merit.' When faith arises in a single thought, all the Buddhas know it completely. Whenever sentient beings hear these verses, even with a single thought of pure faith, the Buddha's wisdom and the Buddha's eye know and see everything. Therefore, the merit obtained is immeasurable. 'Why is this? Because these beings no longer cling to the self-image (Atman-samjna, attachment to self), the person-image (Pudgala-samjna, attachment to person), the being-image (Sattva-samjna, attachment to beings), or the life-span-image (Jiva-samjna, attachment to lifespan). There is no dharma-image (Dharma-samjna, attachment to dharma), nor is there a non-dharma-image (Adharma-samjna, attachment to non-dharma).' This explains the reason for generating faith and obtaining merit, encompassing the emptiness of both beings and dharmas. The Treatise says: 'Those with wisdom understand that both beings and dharmas are without self.' It also says: 'Beings and dharmas each have four kinds of images.' Images are appearances. Saying there are no self, person, being, or lifespan images is the emptiness of beings. Saying there is no dharma-image or non-dharma-image, other translations also have 'no-image is also not no-image.' This is the emptiness of dharmas. The Commentary says: 'First, the emptiness of beings is listed with four images, then the emptiness of dharmas is listed with only two phrases, dharma and non-dharma.' It is probably that the translator omitted them. 'Why is this? Because if these beings grasp onto images in their minds, they are clinging to self, person --------------------------------------------------------------------------------
Chinese
众生寿者。若取法相。则着我人众生寿者。何以故。若取非法相。则着我人众生寿者 此返显违经非福。言若心取相等。此生执也。若取法相等。此法执也。 是故不应取法不应取非法。以是义故。如来常说。汝等比丘。知我说法如筏喻者。法尚应舍。何况非法 此结上文而证劝也。不应取法者。空能观之智也。不应取非法者。空所观之境也。论云。法有性相尚不应取。何况非法本无性相。又云。善如法尚不取。况不善非法。疏云。今言法者。说五阴空为法。五阴相为非法。即以阴空为药名法阴。有为病名非法。阴病既除空药亦遣。非法既谢在法亦亡。与论意正相㳷合。言筏喻者。论云。如欲济川先应取筏。至彼岸已舍之而去。又智论引筏喻经云。汝等若解我筏喻法。是时善法宜应弃舍。况不善法。斯乃无所得之要术。俾不凝滞于物矣。 三断无相云何得说疑 此疑从前第一疑中不可以身相得见如来而来 须菩提。于意云何。如来得阿耨多罗三藐三菩提耶。如来有所说法耶 向说不可以相见佛。佛非有为。恐有疑云。何故释迦树下得道诸会说法耶。 须菩提言。如我解佛所说义。无有定法名阿耨多罗三藐三菩提。亦无有定法如来可说。何以故。如来所说法皆不可取不可说。非法非非法。所以 现代汉语译本： 众生和寿者（拥有寿命的人）：如果执着于法的表象，就会执着于我、人、众生、寿者（四相）。为什么呢？如果执着于非法的表象，也会执着于我、人、众生、寿者（四相）。这反过来表明了违背经义的危害，说明如果内心执着于各种表象，就会产生执着。如果执着于法的表象，就会产生法执。 因此，不应该执着于法，也不应该执着于非法。因为这个道理，如来常常说：‘你们这些比丘，要知道我说法就像用木筏作比喻一样，法尚且应该舍弃，何况非法呢？’这是总结上文而加以劝诫。不应该执着于法，指的是能够观空的智慧。不应该执着于非法，指的是所观的空境。《论》中说：‘法有自性尚且不应该执着，何况非法本来就没有自性。’又说：‘善法尚且不执着，何况不善的非法。’疏中说：‘现在所说的法，是指五阴皆空为法，五阴的表象为非法。’就是用五阴空作为药，名为法；五阴的有作为病，名为非法。阴的病既然除去了，空的药也应该舍弃。非法既然消失了，法也就不存在了。’这与《论》的意义完全吻合。说到木筏的比喻，《论》中说：‘比如想要渡河，首先应该取用木筏，到达彼岸后就应该舍弃它而去。’《智论》引用木筏的譬喻经文说：‘你们如果理解我用木筏作比喻的法，那么行善的法也应该舍弃，何况是不善的法。’这实在是无所得的要诀，使人不至于凝滞于事物。’ ‘三断无相，如何能够说有疑惑？’这个疑问是从前面第一个疑问‘不可以身相得见如来’而来的。 ‘须菩提（佛陀的弟子名），你认为怎么样？如来得到了阿耨多罗三藐三菩提（无上正等正觉）吗？如来有所说法吗？’前面说不可以相来见佛，佛不是有为法，恐怕有人疑惑说：‘为什么释迦（佛陀）在菩提树下得道，并在各种法会上说法呢？’ 须菩提（佛陀的弟子名）说：‘如我理解佛所说的意义，没有固定的法可以称为阿耨多罗三藐三菩提（无上正等正觉），也没有固定的法是如来可以说的。为什么呢？如来所说的法都是不可执取、不可言说的，既不是法，也不是非法。’原因在于
English
English version: ‘Sentient beings and those who possess longevity (those who have a lifespan): If one clings to the appearance of the Dharma, then one clings to the notions of self, person, sentient being, and life-span (the four marks). Why? If one clings to the appearance of non-Dharma, one also clings to the notions of self, person, sentient being, and life-span (the four marks).’ This conversely shows the harm of violating the sutra's meaning, stating that if the mind clings to various appearances, attachment arises. If one clings to the appearance of Dharma, then Dharma-attachment arises. ‘Therefore, one should not cling to Dharma, nor should one cling to non-Dharma. Because of this principle, the Tathagata (another name for the Buddha) often said: 'You monks, know that my teaching is like a raft. Even the Dharma should be abandoned, how much more so non-Dharma?' This concludes the previous passage and serves as an exhortation. Not clinging to Dharma refers to the wisdom that can contemplate emptiness. Not clinging to non-Dharma refers to the realm of emptiness that is contemplated. The Treatise says: 'Even if Dharma has inherent nature, one should not cling to it, how much more so non-Dharma, which originally has no inherent nature.' It also says: 'Even good Dharma should not be clung to, how much more so unwholesome non-Dharma.' The Commentary says: 'The Dharma now spoken of refers to the emptiness of the five skandhas (form, feeling, perception, mental formations, and consciousness) as Dharma, and the appearances of the five skandhas as non-Dharma.' That is, using the emptiness of the skandhas as medicine, called Dharma; and the existence of the skandhas as illness, called non-Dharma. Once the illness of the skandhas is removed, the medicine of emptiness should also be discarded. Once non-Dharma disappears, Dharma also ceases to exist.' This completely aligns with the meaning of the Treatise. Speaking of the raft analogy, the Treatise says: 'For example, if one wants to cross a river, one should first take a raft, and after reaching the other shore, one should abandon it and leave.' The Wisdom Treatise quotes the Raft Sutra, saying: 'If you understand my Dharma of the raft analogy, then even wholesome Dharma should be abandoned, how much more so unwholesome Dharma.' This is truly the essential technique of non-attainment, preventing one from becoming fixated on things. ‘With the three breaks and no appearance, how can one say there is doubt?’ This doubt comes from the first doubt mentioned earlier, 'One cannot see the Tathagata through physical characteristics.' ‘Subhuti (name of a disciple of the Buddha), what do you think? Did the Tathagata attain Anuttara-Samyak-Sambodhi (unsurpassed, complete, perfect enlightenment)? Does the Tathagata teach any Dharma?’ Earlier, it was said that one cannot see the Buddha through appearances, and that the Buddha is not conditioned. There is concern that someone might doubt, saying: 'Why did Shakyamuni (another name for the Buddha) attain enlightenment under the Bodhi tree and teach Dharma at various assemblies?' Subhuti (name of a disciple of the Buddha) said: 'As I understand the meaning of what the Buddha has said, there is no fixed Dharma that can be called Anuttara-Samyak-Sambodhi (unsurpassed, complete, perfect enlightenment), nor is there any fixed Dharma that the Tathagata can teach. Why? All the Dharma taught by the Tathagata is ungraspable and unspeakable; it is neither Dharma nor non-Dharma.' The reason is that --------------------------------------------------------------------------------
Chinese
者何。一切贤圣皆以无为法。而有差别 真如法体离有无相。离言说相。岂可以耳闻心得耶。当知树下得道诸会说法。但应身耳。其报身法身无得无说。然应即法报说即无说。是故不可以有取。不可以无取也。善现解佛问意。即答以无道可证无法可说。何以故下。又自徴释。由不可取不可说非法非非法。言非法者。不可以有取。言非非法者。不可以无取。由不可取故不可说。然如来垂应有证有说者。盖得非有非无之体也。一切贤圣者。三世十方佛菩萨也。以用也。无为乃自证之理真谛也。差别乃化他之用俗谛也。诸佛说法不离二谛。吾佛亦然。 须菩提。于意云何。若人满三千大千世界七宝以用布施。是人所得福德宁为多不。须菩提言。甚多世尊。何以故。是福德即非福德性。是故如来说福德多。若复有人。于此经中受持乃至四句偈等为他人说。其福胜彼何以故。须菩提。一切诸佛及诸佛阿耨多罗三藐三菩提法。皆从此经出。须菩提。所谓佛法者。即非佛法 此乃较量持说功德。佛问。假如人以大千世界七宝为施。其福多不。善现会意。答云甚多。盖此福德离福德自性故言多也。佛又言。离性布施福报虽多。而受持此经为人演说能趣菩提。其福胜彼。言乃至四句偈者。举少以况多耳。然持经福胜者。盖诸佛之身 现代汉语译本： 这是什么？一切贤圣都是以‘无为法’（无为而自然的法则）而有差别的。‘真如法体’（事物本真的状态）脱离了有和无的表象，也脱离了言语的表达。怎么可以用耳朵听，用心去领会呢？应当知道在菩提树下得道的诸佛集会说法，都只是‘应身’（为了教化而显现的化身）而已。他们的‘报身’（通过修行获得的果报之身）和‘法身’（体现真理的身体）是无所得也无所说的。然而，应身即是法身和报身的显现，说法即是无说。因此，不可以执着于‘有’，也不可以执着于‘无’。善现（须菩提的别名）理解佛的问话，所以回答说没有固定的‘道’可以证得，没有固定的‘法’可以宣说。为什么呢？下面又自己提问并解释，因为‘不可取’也‘不可说’，既不是‘法’也不是‘非法’。说‘非法’，就是不可以执着于‘有’；说‘非非法’，就是不可以执着于‘无’。因为不可执着，所以不可说。然而，如来（佛的称号）示现应化，似乎有证悟有说法，实际上是证得了非有非无的本体。‘一切贤圣’，指的是过去、现在、未来三世和十方一切的佛和菩萨。‘以用’，指的是作用。‘无为’是自己证悟的真理，是真谛。‘差别’是教化他人的作用，是俗谛。诸佛说法不离二谛，释迦牟尼佛也是这样。 ‘须菩提（佛陀的弟子，解空第一）。你认为怎么样？如果有人用充满三千大千世界（佛教宇宙观中的一个单位）的七宝（七种珍贵的宝物）来布施，这个人所得的福德多不多？’须菩提回答说：‘非常多，世尊（对佛的尊称）。’为什么呢？因为这些福德的本质不是福德的自性，所以如来说福德多。如果有人，在这部经中接受、奉持，乃至为他人解说四句偈（佛经中的简短诗句）等，他的福德胜过前者。为什么呢？须菩提，一切诸佛以及诸佛的‘阿耨多罗三藐三菩提法’（无上正等正觉的智慧），都从此经中产生。须菩提，所谓的‘佛法’，就不是固定的‘佛法’。’这是在比较受持和解说佛经的功德。佛问，假如有人用大千世界的七宝来布施，他的福德多不多？善现领会佛意，回答说非常多。因为这种福德脱离了福德的自性，所以说是多。佛又说，脱离自性的布施，福报虽然多，但是受持这部经，为人演说，能够趋向菩提（觉悟），他的福德胜过前者。说到‘乃至四句偈’，是用少的来比况多的。然而，持经的福德胜过布施，是因为诸佛之身