English
English version: 'Dwelling in the retribution of karma in practice' means not seeking future retributions such as those of humans and devas (the paths of humans and gods). This retribution is a reward for causes and conditions, hence it is called 'retribution of karma'. For example, clinging to the six sense objects (form, sound, smell, taste, touch, and dharma) as future retributions and performing acts of generosity for this reason is called 'being attached to the retribution of karma'. Bodhisattvas should distance themselves from this attachment, achieving 'non-dwelling in form' and so on. Sutra: 'Subhuti, a Bodhisattva should give in such a way as not to dwell in appearances.' This is the third answer to the question of subduing the mind. Referring to the Wei translation of the sutra, it says: 'Not dwelling in appearances and thoughts.' Here, the word 'thoughts' is omitted. This passage has six parts: 1. indication; 2. inquiry; 3. explanation; 4. analogy; 5. conclusion; 6. exhortation. This passage is the first part. If one gives rise to attachment to appearances, it indicates that the duality of the perceived and the perceiver has not been eliminated. Wanting to seek true emptiness, one would instead create outflows. Therefore, in order to eliminate false thoughts and purify the three wheels (giver, receiver, and gift), Bodhisattvas emphasize even more the subduing of the mind in terms of giving. Saying 'not dwelling in appearances and thoughts' means not seeing the gift, the receiver, and the giver. Sutra: 'Why is that?' This is the second part, indicating the reason for the inquiry. The purpose of this inquiry is to eliminate doubts. The reason is that all merits such as giving arise from thoughts. If thoughts do not exist, from where would merit arise? Sutra: 'If a Bodhisattva gives without dwelling in appearances, their merit is immeasurable.' This is the third part, providing an explanation. Giving with attachment to appearances is with outflows, and the retribution is limited; giving without attachment to appearances is without outflows, so the accumulation of merit is limitless. Sutra: 'Subhuti, what do you think? Can the eastern space be measured?' This is the fourth part, using an analogy. There are two aspects to the analogy: 1. briefly mentioning the east; 2. extensively citing the nine directions. Regarding the first analogy, the passage has two parts: 1. the Tathagata's question; 2. Subhuti's answer. Here is the Tathagata's question. The realm of space is not the ten directions; direction is falsely established on the unassociated formations of form. Now, using direction to distinguish space, it is called 'eastern space'. Sutra: 'No, World Honored One.' This is the second part, Subhuti's answer. 'No' indicates negation. 'World Honored One' is an honorific. Space is boundless, so it is immeasurable. Sutra: 'Subhuti, can the southern, western, northern, four intermediate directions, upper, and lower space be measured?' This is the second aspect, extensively citing the nine directions. The passage has two parts, the meaning is the same as above. Here is the first part, the Tathagata's question. 'Four intermediate directions' are the oblique directions. Sutra: 'No, World Honored One.' This is the second part, Subhuti's answer. --------------------------------------------------------------------------------
Chinese
经。须菩提菩萨无住相布施福德亦复如是不可思量 第五合也。谓无住施福如十方虚空不可思量也。 经。须菩提菩萨但应如所教住 第六劝也。此中劝意义合六度准知万行例亦应然。 经。须菩提于意云何可以身相见如来不 自下大文第二明断疑也。准下论云疑有总别。总即二十七段。别有三十二疑。论虽不叙而无别目。今取论意略为立名。此即第一名不住为佛疑也。论叙疑云。若不住于法行于布施。云何为佛菩提行于布施。为断此疑经文有六。一问二答三徴四释五述六成。此即第一问也。谓可以得生住异灭三种有为色身之相得见真法身以不。 经。不也世尊不可以身相得见如来 第二答也。为防疑者。妄起分别执有为相言见法身。是故答中总言不可。 经。何以故 第三徴也。现见如来王宫生双林灭八十年住世三十二相成身。何故言不可以身相见也。 经。如来所说身相即非身相 第四释也。身相是妄相法身名实相。妄相非法身名相即非相。 经。佛告须菩提凡所有相皆是虚妄者。第五述也。有相虚诳而不称真故。言凡所有相皆是虚妄。 经。若见诸相非相即见如来 第六成也。若见有为虚妄之相。非是无为真实之相。即是了悟法身名为见佛。故言即见如来。 现代汉语译本： 经：须菩提（Subhuti，佛陀的弟子）！菩萨不住于相而行布施，其福德也是如此不可思量。这是第五个合。意思是说，不住于相的布施所产生的福德，就像十方虚空一样，是不可思量的。 经：须菩提！菩萨应当按照我所教导的安住。这是第六个劝。这里劝导的意义涵盖了六度（paramita，布施、持戒、忍辱、精进、禅定、智慧），可以推知万行也应如此。 经：须菩提！你的意思如何？可以凭借（如来的）身相见到如来吗？从这里开始，进入第二大部分，阐明断除疑惑。根据下文的论述，疑惑有总的和别的。总的来说有二十七段，分别来说有三十二个疑惑。论述虽然没有叙述，但也没有特别的条目。现在取论述的意义，略微立个名称。这就是第一个，名为‘不住为佛疑’。论述叙述疑惑说：‘如果不执著于法而行布施，如何能成为佛，如何能以菩提心行布施？’为了断除这个疑惑，经文有六个部分：一问，二答，三征，四释，五述，六成。这里是第一个问。意思是说，可以凭借生、住、异、灭这三种有为色身的相，得见真正的法身吗？ 经：不，世尊！不可以凭借身相得见如来。这是第二个答。为了防止疑惑者妄起分别，执著于有为之相而说见到法身，所以回答中总说不可以。 经：为什么呢？这是第三个征。现在看见如来在王宫出生，在双林（sala grove，沙罗双树林）灭度，八十年住世，三十二相成就色身。为什么说不可以凭借身相见到呢？ 经：如来说的身相，即非身相。这是第四个解释。身相是虚妄之相，法身是真实之相。虚妄之相非法身，名为相即非相。 经：佛告诉须菩提：凡所有相，皆是虚妄。这是第五个陈述。有相是虚假欺诳的，不符合真理，所以说凡所有相皆是虚妄。 经：若见诸相非相，即见如来。这是第六个成就。如果见到有为虚妄之相，不是无为真实之相，就是了悟法身，名为见佛。所以说即见如来。
English
English version: Sutra: Subhuti (Subhuti, a disciple of the Buddha)! The merit of a Bodhisattva (Bodhisattva, an enlightened being) who practices giving without dwelling on appearances is also immeasurable. This is the fifth combination. It means that the merit of giving without dwelling on appearances is immeasurable, like the ten directions of empty space. Sutra: Subhuti! A Bodhisattva should abide as I have taught. This is the sixth exhortation. The meaning of this exhortation encompasses the six perfections (paramita, giving, morality, patience, diligence, concentration, wisdom), and it can be inferred that the myriad practices should also be like this. Sutra: Subhuti! What do you think? Can the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) be seen by means of (his) physical form? From here on, we enter the second major section, clarifying the removal of doubts. According to the following discussion, doubts are general and specific. In general, there are twenty-seven sections, and specifically, there are thirty-two doubts. Although the discussion does not narrate them, there are no special items. Now, taking the meaning of the discussion, we will briefly establish a name. This is the first, named 'Doubt about Non-Abiding as Buddha'. The discussion narrates the doubt, saying: 'If one does not cling to the Dharma (Dharma, the teachings of the Buddha) and practices giving, how can one become a Buddha, and how can one practice giving with the Bodhi mind?' To dispel this doubt, the sutra has six parts: first, a question; second, an answer; third, a challenge; fourth, an explanation; fifth, a statement; and sixth, an accomplishment. This is the first question. It means, can one see the true Dharmakaya (Dharmakaya, the body of the Dharma, the ultimate nature of reality) by means of the three conditioned characteristics of arising, abiding, changing, and ceasing of the physical body? Sutra: No, World Honored One! The Tathagata cannot be seen by means of (his) physical form. This is the second answer. To prevent those who doubt from falsely creating distinctions and clinging to conditioned appearances and saying they see the Dharmakaya, the answer generally says it is not possible. Sutra: Why? This is the third challenge. Now we see the Tathagata born in the royal palace, passing away in the sala grove (sala grove, a grove of sal trees), living in the world for eighty years, and the thirty-two marks (of a great being) accomplishing the physical body. Why do you say that one cannot see (him) by means of (his) physical form? Sutra: The physical form spoken of by the Tathagata is not the physical form. This is the fourth explanation. The physical form is an illusory appearance, and the Dharmakaya is the real appearance. The illusory appearance is not the Dharmakaya, and is called 'appearance is not appearance'. Sutra: The Buddha told Subhuti: All appearances are false. This is the fifth statement. Appearances are false and deceptive, and do not conform to the truth, so it is said that all appearances are false. Sutra: If one sees that all appearances are not appearances, then one sees the Tathagata. This is the sixth accomplishment. If one sees the conditioned, illusory appearances, and not the unconditioned, real appearances, then one understands the Dharmakaya, which is called seeing the Buddha. Therefore, it is said that one sees the Tathagata. --------------------------------------------------------------------------------
Chinese
经。须菩提白佛言世尊颇有众生得闻如是言说章句生实信不 自下断第三疑。此名因果难信疑。论叙疑云。向依波罗蜜说不住行。于布施说因深义。向依如来非有为体说果深义。若尔未来恶世人不生信心。云何不空说耶。为断此疑经文有二。一须菩提疑问。二如来正答。此初问也。言颇者能也。如是深经现在正法有能信者。未来恶世人能生实信也耶。 经。佛告须菩提莫作是说 第二如来正答也。文中有二。先呵后教。此初呵也。所以呵者止其疑耳。 经。如来灭后后五百岁 后文教也。文复有二。初总教后别教。总中有三。一明信时。二明信德。三明信相。此初明信时也。准大集经说五种坚固。初五百年解脱坚固。次五百年禅定坚固。次五百年多闻坚固。次五百年福德坚固。次五百年斗诤坚固。今言后五百岁者。即当第五五百年也。于此恶世时有能生信者也。 经。持戒修福者 第二明信德也。准魏本经加其智慧此本略也。言持戒者谓息灭诸恶。福德者谓修诸三昧。智慧者谓随顺二空。要当具此三学。方能生其实信。问。前之五度总名福德。焉知此义偏受定门。答。通而论之即该前五。克取殊胜定学偏优。以定善中能集福德。引诸神通安乐事故。 经。于此章句能生信心以此为实者 现代汉语译本： 经。[须菩提（佛陀的弟子）]白佛言：‘世尊，颇有众生得闻如是言说章句，生实信不？’ 自下断第三疑。此名因果难信疑。论叙疑云：‘向依[波罗蜜（到达彼岸的方法）]说不住行，于布施说因深义，向依[如来（佛陀的称号）]非有为体说果深义。若尔，未来恶世人不生信心，云何不空说耶？’为断此疑，经文有二：一、[须菩提]疑问；二、[如来]正答。此初问也。言‘颇’者，‘能’也。如是深经，现在正法有能信者，未来恶世人能生实信也耶？ 经。佛告[须菩提]：‘莫作是说。’ 第二[如来]正答也。文中有二：先呵后教。此初呵也。所以呵者，止其疑耳。 经。‘[如来]灭后，后五百岁…’ 后文教也。文复有二：初总教，后别教。总中有三：一、明信时；二、明信德；三、明信相。此初明信时也。准[大集经]说五种坚固：初五百年解脱坚固，次五百年禅定坚固，次五百年多闻坚固，次五百年福德坚固，次五百年斗诤坚固。今言‘后五百岁’者，即当第五五百年也。于此恶世时，有能生信者也。 经。‘持戒修福者…’ 第二明信德也。准[魏本经]加其智慧，此本略也。言‘持戒’者，谓息灭诸恶；‘福德’者，谓修诸三昧；‘智慧’者，谓随顺二空。要当具此三学，方能生其实信。问：前之五度总名福德，焉知此义偏受定门？答：通而论之，即该前五；克取殊胜定学偏优，以定善中能集福德，引诸神通安乐事故。 经。‘于此章句能生信心，以此为实者…’