English
English version: From here onwards, Śākyamuni (Buddha's clan name) rebukes Subhūti (one of Buddha's disciples). The Buddha said: 'Subhūti, if one observes the Tathāgata (one of Buddha's titles) by the thirty-two marks (Lakṣaṇa, the thirty-two auspicious bodily marks of a Buddha), then would a Cakravartin (ideal universal ruler) be the Tathāgata?' Ānanda (one of Buddha's ten principal disciples), the rebuke is to abandon wrong views and enter the right path. This example of comparing by appearances will produce uncertain faults. From here onwards, is the correct explanation. Look at this passage. Subhūti said to the Buddha: 'World Honored One, as I understand the meaning of what the Buddha has said, one should not observe the Tathāgata by the thirty-two marks.' This is the correct understanding. It is difficult to obtain the correct understanding, because the correct understanding arises. From here onwards, Subhūti subdues his mind. The principle of appearances cannot embody the Tathāgata. From this fifth part, the Buddha manifests, enabling people to see. At that time, the World Honored One spoke in verse: 'Those who see me by form, or seek me by sound, those people walk a false path and cannot see the Tathāgata.' Speaking in verse is to manifest, enabling people to see. 'See me by form' refers to observing the Buddha by auspicious marks. 'Seek me by sound' refers to observing the Buddha by teachings. 'Those who walk a false path' refers to thinking that auspicious marks are the Tathāgata, giving rise to the delusion of the Tathāgata. This deluded mind is not right view, therefore it is said to walk a false path. 'Cannot see the Tathāgata' is because one cannot see the Tathāgata's wondrous Dharma body. There are two kinds of observation, one is right observation, and the other is wrong observation. There are five kinds of right observation: first, the form aggregate (Rūpa-skandha, the element constituting material existence) is like a mass of foam; second, the feeling aggregate (Vedanā-skandha, the element of sensation) is like a floating bubble; third, the perception aggregate (Saṃjñā-skandha, the element of conception) is like a mirage; fourth, the volition aggregate (Saṃskāra-skandha, the element of will) is like a plantain tree; fifth, the consciousness aggregate (Vijñāna-skandha, the element of cognition) is like an illusion. From here onwards, it is to remove their doubts. Look at this passage. 'Subhūti, if someone thinks like this: the Tathāgata did not attain Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment) because of possessing auspicious marks', this is to remove their doubts. This passage is slightly difficult to understand, because the phrase 'by marks' is missing a 'one' character, and the end of this sentence is missing a 'false' character, which will actually produce such doubts. 'Subhūti, do not think like this', this is to stop their doubts. From here onwards, it is to manifest the correct meaning. Look at this passage. 'The Tathāgata did not attain Anuttarā-samyak-saṃbodhi because of possessing auspicious marks', this is to teach them to understand. Anuttara-bodhi is unattainable, how can cultivating auspicious marks be the cause of obtaining it? Next, it will explain the realm of birth and death and Nirvāṇa (liberation), subduing the mind that dwells on existence, and obtaining the state of non-dwelling. There are two kinds of marks, first speaking of non-dwelling unconditioned (Asaṃskṛta, unmade), and then speaking of not... --------------------------------------------------------------------------------
Chinese
住有为。不住有为文有一讼。不住染。五欣佛妙智。六炽然精进。相中有二。先举初文。举 须菩提。汝若作是念。发阿耨多罗三藐三菩提者。说法断灭者。呵也。说诸法断灭无。举。莫作是念者。教也。除相取故。莫立相趣 何以故。徴也。求正义故。从此以下。释迦分疏。举。发阿耨多罗三藐三菩提者。相法不说断相者。释迦也 一切总是法身作。如何简辨。须菩提。不舍生死。不入涅槃。众生界无尽。菩萨愿亦然 从此以下。第二了知诸行。举 须菩提。若菩萨。以满恒河沙等界。七宝布施者。第二了知诸行也 从此以下。功德大小。举 若复有人。知一切法无我。得成于忍。此菩萨。胜前菩萨所得功德者。了知诸行无染着故。从此释胜所由。缘何勿事胜。举 须菩提。以诸菩萨。不受福德故。释知胜所由也。知无我以不受福德故。菩萨行有二。一自利行二利他行。故云菩萨不受福德。受敬不受。是菩萨行不受非菩萨行。受敬不舍。非菩萨行。菩萨行行由如大地故。名不受福德 从此善现 生疑菩萨不受福得。举 须菩提。白佛言世尊。云何菩萨。不受福德者。善现生疑也。未能了达不受义故 从此释看。为何勿不受福得。举 须菩提。菩萨所作福德。不应贪着。是故说不受福德。如来重释也。知法无我者。不 现代汉语译本 安住于有为法。不住于有为法，文句中存在争论。不住于染污。五种欣求佛的微妙智慧。六种炽盛的精进。相中包含两种含义。首先提出第一种文句。提出：‘须菩提（Subhuti，佛陀的弟子），你如果这样想，认为发阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi，无上正等正觉之心）的人，说法是断灭的。’这是呵斥。 说诸法是断灭而无存续。提出：‘不要这样想。’这是教导。因为去除表相而取其真义，所以不要执着于表相。为什么呢？’这是提问。为了寻求真正的意义。从这里以下，释迦（Sakyamuni，佛教创始人）进行分疏。提出：‘发阿耨多罗三藐三菩提心的人，相法不说断灭相。’这是释迦的解释。一切总归是法身所为，如何简别呢？须菩提，不舍弃生死，不进入涅槃，众生界没有穷尽，菩萨的愿力也是如此。 从这里以下，第二是了知诸行。提出：‘须菩提，如果菩萨，以充满恒河沙等世界的七宝布施。’这是第二了知诸行。从这里以下，功德的大小。提出：‘如果又有人，知一切法无我，得以成就忍辱。此菩萨，胜过前面菩萨所得的功德。’因为了知诸行而没有染着。从这里解释殊胜的原因。因为什么而不以世事为胜呢？提出：‘须菩提，因为诸菩萨，不接受福德的缘故。’这是解释知胜的原因。因为知无我而不接受福德。菩萨的修行有两种，一是自利行，二是利他行。所以说菩萨不接受福德。接受尊敬而不接受其他，是菩萨的修行；不接受尊敬，不是菩萨的修行。接受尊敬而不舍弃，不是菩萨的修行。菩萨的修行如同大地一样，所以名为不接受福德。 从这里善现（Subhuti的别名）产生疑问，菩萨不接受福德。提出：‘须菩提，禀告佛说世尊，为什么菩萨，不接受福德呢？’这是善现产生疑问。因为未能了达不接受的含义。从这里解释看待，为何不接受福德。提出：‘须菩提，菩萨所作的福德，不应该贪着。’所以说不接受福德。如来（Tathagata，佛的称号）再次解释。知法无我的人，不（贪着福德）。
English
English version Abiding in conditioned phenomena. Not abiding in conditioned phenomena, there is a dispute in the wording. Not abiding in defilement. Five are the joyful seeking of the Buddha's wonderful wisdom. Six are the blazing vigor of diligence. There are two meanings in form. First, the initial text is presented. Present: 'Subhuti (Buddha's disciple), if you think like this, that those who generate the mind of anuttara-samyak-sambodhi (unexcelled complete enlightenment) say that the Dharma is annihilation.' This is a rebuke. Saying that all dharmas are annihilated and without continuation. Present: 'Do not think like this.' This is teaching. Because removing the appearance and taking its true meaning, so do not cling to appearances. Why is that?' This is questioning. In order to seek the true meaning. From here onwards, Sakyamuni (founder of Buddhism) elaborates. Present: 'Those who generate the mind of anuttara-samyak-sambodhi, the form Dharma does not speak of the annihilation form.' This is Sakyamuni's explanation. Everything is ultimately done by the Dharmakaya (Dharma body), how to distinguish? Subhuti, not abandoning birth and death, not entering Nirvana, the realm of sentient beings is endless, and so is the Bodhisattva's vow. From here onwards, the second is to know all actions. Present: 'Subhuti, if a Bodhisattva, with the seven treasures filling worlds as numerous as the sands of the Ganges River, makes offerings.' This is the second knowing of all actions. From here onwards, the magnitude of merit. Present: 'If there is someone who knows that all dharmas are without self and is able to achieve forbearance. This Bodhisattva surpasses the merit obtained by the previous Bodhisattva.' Because knowing all actions without attachment. From here, the reason for the superiority is explained. Why not consider worldly affairs as superior? Present: 'Subhuti, because all Bodhisattvas do not accept merit.' This is the explanation of knowing the reason for superiority. Because knowing no-self and not accepting merit. There are two types of Bodhisattva practice, one is self-benefiting practice, and the other is other-benefiting practice. Therefore, it is said that Bodhisattvas do not accept merit. Accepting respect but not accepting other things is the practice of a Bodhisattva; not accepting respect is not the practice of a Bodhisattva. Accepting respect without abandoning is not the practice of a Bodhisattva. The practice of a Bodhisattva is like the earth, so it is called not accepting merit. From here, Subhuti (another name for Subhuti) has doubts, Bodhisattvas do not accept merit. Present: 'Subhuti, reporting to the Buddha, World Honored One, why do Bodhisattvas not accept merit?' This is Subhuti having doubts. Because he has not been able to understand the meaning of not accepting. From here, explain how to view, why not accept merit. Present: 'Subhuti, the merit that Bodhisattvas do should not be coveted.' Therefore, it is said not to accept merit. The Tathagata (title of the Buddha) explains again. Those who know that dharmas are without self do not (covet merit). --------------------------------------------------------------------------------
Chinese
着我所故。菩萨退果不退行 凡夫人行果俱退。声闻人行果俱不退 从此第三。入佛威仪。举 须菩提若有人言。如来若来若去。若坐若卧。是人不解我所说义。第三入佛威仪也。阙住威仪。所以大人。不合住威仪。立亦如之。不解如来所说义 何以故者。如来自徴。现见威仪。云何不解。举 如来者。无所从来。亦无所去。故名如来者。佛还自解。坐不离行。行不离坐。意诸法无定相 从此以下。第四轮回不染相中有二。先举初文。举 须菩提。若善男子善女人。以三千大千世界。碎为微尘。于意云何。是微尘众。宁为多不。第四轮回不染也。相中有二。先遣细相。无尘即不染。后遣粗相。无粗即不着。问微尘众。宁为多不 甚多世尊。是略答 何以故释。举 若是微尘众实有者。佛则不说是微尘众者。先自是尘不须拆故。实尘能染 不可离故。既无实尘 所以者何 更重徴起 释迦分疏。举。佛说微尘众。则非微尘众者。假想分拆。无实尘故 从此破相。看举。世尊如来所说。三千大千世界。则非世界。是名世界者遣粗相也。先遣次释后印。初破微尘。喻无所蕴 次破世界。喻无思蕴 初破微尘。喻器不实。次破世界。喻无众生。初破微尘。喻无烦恼。次破世界。喻无身心。初说微尘。喻佛化身。遍周法界。教化 现代汉语译本 执着于我所的缘故。菩萨退果位而不退修行，凡夫之人修行和果位都退转。声闻之人修行和果位都不退转。从此进入第三部分，佛的威仪。提出：‘须菩提，如果有人说，如来有来有去，有坐有卧，这个人不理解我所说的意义。’这是第三部分，进入佛的威仪。缺少住立的威仪，因为大人，不应该执着于威仪。站立也是如此。不理解如来所说的意义。为什么呢？如来自己证明，显现的威仪，怎么会不理解呢？提出：‘如来，无所从来，亦无所去，所以名为如来。’佛自己解释，坐不离行，行不离坐，意思是诸法没有定相。从此以下，第四部分，轮回不染相，其中有二。先提出初文。提出：‘须菩提，如果有善男子善女人，以三千大千世界，碎为微尘，你认为如何？这些微尘众多吗？’这是第四部分，轮回不染。相中有二，先去除细相，没有微尘即不染。后去除粗相，没有粗相即不执着。问：微尘众多吗？答：‘甚多，世尊。’这是简略的回答。为什么解释呢？提出：‘若是微尘众实有，佛则不说是微尘众。’因为本身是尘，不需要拆分，真实的尘能染污，不可分离的缘故。既然没有真实的尘，所以为什么呢？更进一步提问，释迦详细解释。提出：‘佛说微尘众，则非微尘众，’是假想拆分，没有真实的尘的缘故。从此破相，看提出：‘世尊，如来所说，三千大千世界，则非世界，是名世界。’这是去除粗相。先去除，再解释，后印证。初破微尘，比喻无所蕴藏，次破世界，比喻无思蕴。初破微尘，比喻器不真实。次破世界，比喻没有众生。初破微尘，比喻没有烦恼。次破世界，比喻没有身心。初说微尘，比喻佛的化身，遍布法界，教化