Chinese
者事平等。二者相平等。三者性平等。从此第三法。举 以无我无人。无众生无受者。立也。法有我众生。是修皆到。纵有善法。则分别俱行。所以不得。无人无受者。所修皆正。不与分别俱。所以别得。从此以下。何勿名善法。举修一切善者。如来说非善法者。遮也 作勿生名善。举则得阿耨多罗三藐三菩提者。修一切善。则得阿耨多罗三藐三菩提。大宽遮却。举。须菩提。所言善者。如来说则非善法。是名善法者。遮也。意令离文字故 喻女儿作庄。空说不得庄会须开镜。合然始得庄 次施大利。以法教量。举 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。以俗譬喻方便显多。须弥山王。最大故名山王。其山纵横八万四千由旬。因地论说。一四天下。有一须弥山须弥山外有七重金山金山之中。有七由海水。水皆八得。八得者。一轻。二冷。三软。四美。五清净。六不臭。七饮时条适。八饮以无患。是中轻冷软三种。是触尘。美一种。是味尘。清净一种。是色尘。不臭一种。是香尘。条适无患。是具世力。是八和合。假名为水。故知。诸大亦是假名 从此以下。教量。看举 若人以此般若波罗蜜经。乃至四句偈等。受持读诵。为他人说。相前福德。百分不及一。百千万亿分。乃至算 现代汉语译本 一者诸事平等。二者诸相平等。三者自性平等。从此第三种法，是为了阐明无我、无人、无众生、无受者的道理而设立的。如果认为法中有我、有众生，那么即使修行也无法达到目标。纵然有善法，也因为伴随着分别心而无法真正获得。如果认为无人、无受者，那么所修行的都是正法，不与分别心相伴随，因此能够证得真谛。从这以下，为什么不说（修一切善）是善法呢？（因为）如来说非善法，这是为了遮止（执着于善法）。 如果执着于‘作’而生起‘善’的念头，那么就无法获得阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）。如果修行一切善，就能获得阿耨多罗三藐三菩提，这是大范围的遮止。（佛）说：‘须菩提（Subhuti），我所说的善，实际上并非真正的善法，只是名为善法而已’，这也是一种遮止，意在使人远离文字的束缚。 这就像女儿化妆，只是空说却无法完成妆容，必须照镜子，结合实际才能完成化妆。接下来是施予大利益，用佛法来衡量。（佛）说：‘须菩提（Subhuti），如果有人用装满三千大千世界中所有须弥山王（Sumeru，妙高山，佛教宇宙观中的中心山）那样多的七宝来布施’，这是用世俗的比喻来方便地显示其数量之多。须弥山王（Sumeru）是最大的山，所以称为山王。这座山纵横八万四千由旬（yojana，古印度长度单位）。根据《因地论》所说，一个四天下（一个以须弥山为中心的宇宙结构）中，有一座须弥山（Sumeru），须弥山外有七重金山，金山之中有七由旬海水，水都具备八种功德。八种功德是：一轻，二冷，三软，四美，五清净，六不臭，七饮时调适，八饮后无患。其中轻、冷、软三种是触尘，美是一种味尘，清净是一种色尘，不臭是一种香尘，调适和无患是具备世间力量。这八种和合，假名为水。因此可知，诸大（地、水、火、风）也都是假名。 从这以下，是教导如何衡量。（佛）说：‘如果有人以这部《般若波罗蜜经》（Prajna-paramita-sutra，以智慧到达彼岸的经典），乃至其中的四句偈等，受持读诵，并为他人解说，相比于之前的福德，百分之一都比不上，百千万亿分之一都比不上，乃至用算...
English
English version Firstly, all matters are equal. Secondly, all forms are equal. Thirdly, all natures are equal. This third Dharma (law), is established to clarify the principles of no-self, no-person, no sentient being, and no receiver. If one believes that the Dharma contains self and sentient beings, then even with practice, one cannot achieve the goal. Even if there are good deeds, they are accompanied by discrimination, and thus one cannot truly attain enlightenment. If one believes in no-person and no-receiver, then all practices are correct, not accompanied by discrimination, and thus one can attain true understanding. From this point onward, why not call (cultivating all good deeds) good Dharma? (Because) the Tathagata (如来，another name for Buddha) says it is not good Dharma, in order to prevent (attachment to good Dharma). If one clings to 'doing' and generates the thought of 'good', then one cannot attain Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提， unsurpassed, complete and perfect enlightenment). If one cultivates all good deeds, then one can attain Anuttara-samyak-sambodhi, this is a broad negation. (The Buddha) says: 'Subhuti (须菩提), what I speak of as good is actually not truly good Dharma, it is merely called good Dharma', this is also a negation, intended to free people from the bondage of words. It is like a daughter applying makeup, merely talking about it cannot complete the makeup, one must look in the mirror and combine it with practice to complete the makeup. Next is bestowing great benefit, using the Dharma to measure. (The Buddha) says: 'Subhuti (须菩提), if someone were to use the seven treasures filling all the Sumeru mountains (须弥山王, Mount Sumeru, the central mountain in Buddhist cosmology) in the three thousand great thousand worlds for almsgiving', this is using a worldly analogy to conveniently show the vastness of the quantity. Mount Sumeru (须弥山王) is the largest mountain, so it is called the mountain king. This mountain is eighty-four thousand yojanas (由旬, ancient Indian unit of length) in length and width. According to the *In-Ground Treatise*, in one Jambudvipa (四天下, a cosmos centered on Mount Sumeru), there is one Mount Sumeru (须弥山), outside Mount Sumeru there are seven layers of golden mountains, and within the golden mountains there are seven yojanas of seawater, the water all possesses eight virtues. The eight virtues are: one, light; two, cold; three, soft; four, beautiful; five, pure; six, not foul; seven, comfortable to drink; eight, no illness after drinking. Among them, light, cold, and soft are three kinds of touch sense objects, beautiful is a kind of taste sense object, pure is a kind of color sense object, not foul is a kind of smell sense object, comfortable and no illness possess worldly power. These eight combined are falsely named water. Therefore, it is known that the great elements (earth, water, fire, wind) are also false names. From this point onward, it teaches how to measure. (The Buddha) says: 'If someone were to uphold, recite, and explain to others this *Prajna-paramita-sutra* (般若波罗蜜经, Perfection of Wisdom Sutra), even just four lines of verse from it, compared to the previous merit, it would not be equal to one percent, not even one hundred millionth of a percent, not even with calculation... --------------------------------------------------------------------------------
Chinese
数譬喻。所不能及者。是谓此经。为利大也 从此以下。释第三无妄失念。举 须菩提。于意云何。汝等勿谓如来作是念。我当度众生者。显佛无此念也。释迦遮须菩提。举 须菩提。莫作是念者。正遮疑者之所疑也 何以故。自徴遮意。缘何勿事不念。举 实无有众生如来度者。佛以平智知。平等法平等法界中。无实众生故。意不立众生相。设使有众生度无。举 若有众生如来度者。如来则有我人众生受者。就彼解也据佛法。有众生无举 须菩提。如来说有我者。则非有我者。但有我相。非实我故。何谁有我。举。而凡夫之人。以为有我者。是彼外道到见。虽有我见。不见我有。不见佛性。无般若故 诵曰。凡夫人妄相起贪嗔。日日忧他死。宁愁自己身。又曰。众生福业薄。不堪受法药。破袋盛真珠。出门还漏却 凡夫有无。举 须菩提。凡夫者。如来说则非凡夫者。是佛真智也。以凡夫见如来。亦凡夫谓佛为恶人。共佛事利故 诵曰。凡夫相何似。总是净虚无。识心除妄想。舍报利凡夫。次释现见法身。有六字句。先举初文。举 须菩提。于意云何。可以三十二相。观如来不者。审问也 妙相者即智深智深者四智菩提也审问竟。举 须菩提言。如是如是。以三十二相。观如来者。误答也。余类无此相。是不共法 现代汉语译本 数譬喻。所不能及者。是谓此经。为利大也。 从此以下。解释第三无妄失念。举例：须菩提（Subhuti，佛陀的十大弟子之一）。于意云何？汝等勿谓如来作是念。我当度众生者。显佛无此念也。释迦（Sakyamuni，释迦牟尼佛）遮止须菩提。举例：须菩提。莫作是念者。正遮疑者之所疑也。 何以故？自徴遮意。缘何勿事不念？举例：实无有众生如来度者。佛以平智知。平等法平等法界中。无实众生故。意不立众生相。设使有众生度无。举例：若有众生如来度者。如来则有我人众生受者。就彼解也据佛法。有众生无。举例：须菩提。如来说有我者。则非有我者。但有我相。非实我故。何谁有我？举例：而凡夫之人。以为有我者。是彼外道到见。虽有我见。不见我有。不见佛性。无般若（Prajna，智慧）故。 诵曰：凡夫人妄相起贪嗔。日日忧他死。宁愁自己身。又曰：众生福业薄。不堪受法药。破袋盛真珠。出门还漏却。凡夫有无。举例：须菩提。凡夫者。如来说则非凡夫者。是佛真智也。以凡夫见如来。亦凡夫谓佛为恶人。共佛事利故。 诵曰：凡夫相何似。总是净虚无。识心除妄想。舍报利凡夫。次释现见法身。有六字句。先举初文。举例：须菩提。于意云何？可以三十二相。观如来不者。审问也。妙相者即智深智深者四智菩提也审问竟。举例：须菩提言。如是如是。以三十二相。观如来者。误答也。余类无此相。是不共法。
English
English version The number of metaphors cannot reach it. This sutra is said to be of great benefit. From here onwards, explain the third non-erroneous mindfulness. For example: Subhuti (one of the ten great disciples of the Buddha). What do you think? Do not say that the Tathagata (another name for the Buddha) has this thought: 'I shall liberate all beings.' This shows that the Buddha does not have this thought. Sakyamuni (the Buddha) stops Subhuti. For example: Subhuti, do not have this thought. This directly refutes what the doubters doubt. Why? He questions the meaning of the prohibition himself. Why should one not think about it? For example: 'In reality, there are no beings liberated by the Tathagata.' The Buddha knows with impartial wisdom that there are no real beings in the equal Dharma and the equal Dharma realm. Therefore, the mind does not establish the appearance of beings. Suppose there are beings to be liberated or not. For example: 'If there are beings liberated by the Tathagata, then the Tathagata would have the perception of self, others, beings, and life-span.' This is explained according to that. According to the Buddha's Dharma, there are beings or not. For example: 'Subhuti, what the Tathagata says about having a self is not really having a self, but only the appearance of a self, not a real self.' Who has a self? For example: 'But ordinary people think they have a self. This is the wrong view of those outside the path. Although they have the view of self, they do not see the true self, do not see the Buddha-nature, and do not have Prajna (wisdom).' A verse says: 'Ordinary people give rise to greed and anger from false appearances, worrying about the death of others every day, rather than worrying about their own bodies.' Another verse says: 'Beings have little merit and are not worthy of receiving the medicine of the Dharma. A broken bag holds a true pearl, and it leaks out as soon as it leaves the door.' Ordinary people have or do not have. For example: 'Subhuti, what the Tathagata says about ordinary people is not really ordinary people, but the true wisdom of the Buddha.' Ordinary people see the Tathagata, and ordinary people also consider the Buddha to be an evil person, because they share worldly benefits with the Buddha. A verse says: 'What is the appearance of ordinary people like? It is all pure emptiness. The mind of consciousness removes delusions, and abandoning the retribution benefits ordinary people.' Next, explain the present vision of the Dharmakaya (the body of the Dharma). There is a six-character phrase. First, give the initial text. For example: 'Subhuti, what do you think? Can the Tathagata be seen by the thirty-two marks?' This is a careful question. The wonderful marks are deep wisdom, and deep wisdom is the four wisdoms of Bodhi (enlightenment). After the careful question, for example: 'Subhuti said, 'Yes, yes. The Tathagata can be seen by the thirty-two marks.'' This is a wrong answer. Other categories do not have this mark. It is a unique Dharma. --------------------------------------------------------------------------------
Chinese
从此以下。释迦呵须菩提。举 佛言须菩提。若以三十二相。观如来者。转轮圣王。则是如来者。阿难也。呵令舍邪难。令入正。此相望例。出不定过 从此以下。正解。看举 须菩提。白佛言世尊。如我解佛所说义。不应以三十二相。观如来者。正解也。得正难已。正解生故 从此须菩提伏也 相貌理无如来。从此第五示现令见。举 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。偈言者。示现令见也 色见我者。相好观也 音声求我者。说法观也 行邪道者。相非如来。生如来想。此妄想心。非正见故。不能见如来者。不如来妙法身故 观有二种。一正观。二邪观。正观有五。一色蕴如聚末。二受蕴如浮泡。三相蕴如阳焰。四行蕴如巴椒。五识蕴如幻化 从此以下。拔彼疑心。看举。须菩提。须若作是念。如来不以具足相故。得阿耨多罗三藐三菩提者。拔彼疑心也。语稍难解者。以相言中少一。岂字又相语末。少一。邪字实生如是疑。举 须菩提。莫作是念者。遮彼疑也 从此以下。示现正义看举 如来不以具足相故。得阿耨多罗三藐三菩提者。教令解也。阿耨菩提。当不可得。云何修具。能为得因 次下当释生死涅槃地。降伏有住心。得无住处。相中有二。先说不住无为。后说不 现代汉语译本： 从此以下，释迦（Śākyamuni，佛陀的姓氏）呵斥须菩提（Subhūti，佛陀的弟子）。 佛说：‘须菩提，如果以三十二相（Lakṣaṇa，佛陀所具有的三十二种殊胜的身体特征）来观察如来（Tathāgata，佛陀的称号之一），那么转轮圣王（Cakravartin，统治世界的理想君主）就是如来了吗？’阿难（Ānanda，佛陀的十大弟子之一）啊，呵斥是为了舍弃邪见，进入正道。这种以相貌来比较的例子，会产生不确定的过失。 从此以下，是正确的解释。看这段经文。 须菩提对佛说：‘世尊，如我理解佛所说的意义，不应该以三十二相来观察如来。’这是正确的理解。获得正确的理解很难，因为正确的理解才会产生。 从此以下，是须菩提降伏自己的心。 相貌的道理无法体现如来。从此第五部分，佛陀示现，使人得见。 当时世尊说偈语：‘若以色见我，以音声求我，是人行邪道，不能见如来。’说偈语，是为了示现，使人得见。 ‘以色见我’，是指以相好来观察佛陀。 ‘以音声求我’，是指以说法来观察佛陀。 ‘行邪道者’，是指认为相好就是如来，产生如来的妄想，这种妄想心不是正见，所以说行邪道。 ‘不能见如来’，是因为不能见到如来的妙法身。 观察有两种，一是正观，二是邪观。正观有五种：一是色蕴（Rūpa-skandha，构成物质存在的要素）如聚沫，二是受蕴（Vedanā-skandha，感受的要素）如浮泡，三是想蕴（Saṃjñā-skandha，概念的要素）如阳焰，四是行蕴（Saṃskāra-skandha，意志的要素）如芭蕉，五是识蕴（Vijñāna-skandha，认知的要素）如幻化。 从此以下，是为了拔除他们的疑心。看这段经文。 ‘须菩提，如果有人这样想：如来不是因为具足相好而证得阿耨多罗三藐三菩提（Anuttarā-samyak-saṃbodhi，无上正等正觉）’，这是为了拔除他们的疑心。这段话稍难理解，因为‘以相’这句话中少了一个‘一’字，而且这句话的末尾少了一个‘邪’字，实际上会产生这样的疑惑。 ‘须菩提，不要这样想’，这是为了遮止他们的疑惑。 从此以下，是为了示现正确的意义。看这段经文。 ‘如来不是因为具足相好而证得阿耨多罗三藐三菩提’，这是教导他们理解。阿耨菩提是不可得的，怎么能通过修习具足相好作为获得的原因呢？ 接下来将解释生死涅槃（Nirvāṇa，解脱）的境地，降伏有住的心，获得无住的境界。相中有两种，先说不住无为（Asaṃskṛta，非人为的），后说不……