English
English version Because of attachment to what I consider 'mine'. Bodhisattvas retreat from the fruit but not from practice; ordinary people retreat from both practice and fruit. Sravakas do not retreat from either practice or fruit. From here begins the third section, the Buddha's demeanor. It is stated: 'Subhuti, if someone says that the Tathagata comes or goes, sits or lies down, this person does not understand the meaning of what I say.' This is the third section, entering the Buddha's demeanor. The demeanor of abiding is omitted, because great beings should not be attached to demeanor. Standing is the same. They do not understand the meaning of what the Tathagata says. Why is that? The Tathagata himself demonstrates, revealing demeanor; how could they not understand? It is stated: 'The Tathagata comes from nowhere and goes nowhere, therefore is called Tathagata.' The Buddha himself explains, sitting is not separate from walking, walking is not separate from sitting, meaning all dharmas have no fixed form. From here onwards, the fourth section, the cycle of rebirth is not stained by form, which has two parts. First, the initial text is presented. It is stated: 'Subhuti, if a good man or good woman takes the three thousand great thousand worlds and crushes them into fine dust, what do you think? Are these dust particles many?' This is the fourth section, the cycle of rebirth is unstained. There are two aspects to form: first, removing the subtle form, without dust there is no stain. Then, removing the coarse form, without coarse form there is no attachment. Question: Are the dust particles many? Answer: 'Very many, World Honored One.' This is a brief answer. Why explain it? It is stated: 'If these dust particles truly existed, the Buddha would not say they are dust particles.' Because it is inherently dust, there is no need to break it down; real dust can stain, because it cannot be separated. Since there is no real dust, then why? Further questioning arises, Shakyamuni explains in detail. It is stated: 'The Buddha speaks of dust particles, but they are not dust particles,' it is an imagined breaking down, because there is no real dust. From here, breaking form, see it stated: 'World Honored One, what the Tathagata speaks of as the three thousand great thousand worlds, are not worlds, they are called worlds.' This is removing the coarse form. First remove, then explain, then confirm. First breaking the dust, it is a metaphor for having nothing to contain; then breaking the world, it is a metaphor for having no thought aggregates. First breaking the dust, it is a metaphor for the vessel being unreal. Then breaking the world, it is a metaphor for there being no sentient beings. First breaking the dust, it is a metaphor for having no afflictions. Then breaking the world, it is a metaphor for having no body or mind. First speaking of dust, it is a metaphor for the Buddha's manifested body, pervading the Dharma realm, teaching. --------------------------------------------------------------------------------
Chinese
众生。次说世界。喻诸众生。得闻佛法。苦身以尽。总不实 何以故 从此以下番释。举 若世界实有者。则是一合相。番释也。意一切勿无实世界者。亦复如是 从此引佛言成。举。如来说一合相。则非一合相。是名一合相者。引佛所说成。已所解 一切物不是无不实 从此以下。明一合相。举 须菩提。一合相者。则是不可说。但凡夫之人。贪着其事者。如来印也。一切物皆不可说。即得成佛。所以一切相。是不可说。恒沙诸佛。参罗万象。一法印也。皆到不可说。即得成佛。上来诸文不同。总是轮回不染了 次下第五欣佛妙智。文有三句。先举初闻举。须菩提。若人言。佛说我见。人见。众生见受者见。须菩提。于意云何。是人解我所说义。是初审问也 喻父设客不共。家内平章。直唤客来。大儿少多解。以下。小者总不解。父意亦如须菩提。须菩提喻大儿。小者喻末代凡品。问敬也。须菩提答。举。世尊是人不解如来所说义者。正答也。为成如来智深妙故。为成如来智深妙故。何以故。释。从此以下。须菩提分疏。举 世尊说。我见人见。众生见受者见。即非我见人见。众生见受者见。是名我见人见。众生见受者见者。彼但有见无我等故所见既无能非见故。意不生法相。生法相不可成佛。从此以下。第三如来 现代汉语译本 众生。接下来谈论世界。这比喻众生，听闻佛法，以苦行来终结（烦恼）。总的来说，（一切）都不是真实的。为什么呢？从这里以下是反复解释。提出：如果世界是真实存在的，那么它就是一个‘一合相’（ekasamghata-samjna，统一的整体概念）。这是反复解释。意思是，一切事物都不是没有真实的世界，也是如此。从这里引用佛的话来完成。提出：如来说‘一合相’，就‘非一合相’（na ekasamghata-samjna，不是统一的整体概念），这叫做‘一合相’。引用佛所说的话来完成已经理解的——一切事物不是没有，不是不真实。从这里以下，阐明‘一合相’。提出：须菩提（Subhuti），‘一合相’是不可说的，但是凡夫俗子，贪恋执着于这些事情。如来（Tathagata）印证说，一切事物都是不可说的，这样才能成佛。所以一切相，都是不可说的。恒河沙数诸佛，森罗万象，都是一个法印（dharma-mudra），都达到不可说的境界，才能成佛。以上这些文字虽然不同，总的来说都是轮回而不被污染。接下来是第五部分，欣喜佛的微妙智慧。文中有三句。先提出初闻。提出：须菩提，如果有人说，佛说有我见（atman-drsti，对自我的执着），人见（pudgala-drsti，对个体的执着），众生见（sattva-drsti，对众生的执着），受者见（jiva-drsti，对寿命的执着）。须菩提，你认为如何？这个人理解我所说的意义吗？这是最初的审问。比喻父亲设宴招待客人，（儿子们）理解程度不同。家里面商量，直接叫客人来。大儿子多少能理解一些。以下，小的儿子完全不理解。父亲的意思就像须菩提。须菩提比喻大儿子，小的儿子比喻末代的凡夫俗子。问是敬语。须菩提回答。提出：世尊（Bhagavan），这个人不理解如来所说的意义。这是正确的回答。为了成就如来的智慧深奥微妙的缘故。为了成就如来的智慧深奥微妙的缘故。为什么呢？解释。从这里以下，须菩提分条陈述。提出：世尊说，我见、人见、众生见、受者见，就‘非我见、人见、众生见、受者见’（na atma-drsti, na pudgala-drsti, na sattva-drsti, na jiva-drsti），这叫做‘我见、人见、众生见、受者见’。他们只是有见，没有我等等，所以所见既然没有能见的主体，就不是见。意思是，不生起法相（dharma-lakshana，对法的执着），生起法相就不能成佛。从这里以下，第三部分是如来。
English
English version Sentient beings. Next, it speaks of the world. This is a metaphor for sentient beings, who, having heard the Buddha's teachings, exhaust (afflictions) through ascetic practices. In general, (everything) is not real. Why? From here onwards is repeated explanation. It raises: If the world were truly existent, then it would be a 'ekasamghata-samjna' (unified aggregate perception). This is repeated explanation. The meaning is that all things are not without a real world, and so it is. From here, it quotes the Buddha's words to complete. It raises: The Tathagata (Thus Come One) said that 'ekasamghata-samjna' is 'na ekasamghata-samjna' (not a unified aggregate perception), this is called 'ekasamghata-samjna'. It quotes what the Buddha said to complete what has been understood—all things are not without, not unreal. From here onwards, it clarifies 'ekasamghata-samjna'. It raises: Subhuti, 'ekasamghata-samjna' is unspeakable, but ordinary people, greedy and attached to these things. The Tathagata confirms that all things are unspeakable, and thus one can become a Buddha. Therefore, all forms are unspeakable. Countless Buddhas like the sands of the Ganges, and the myriad phenomena, are all one dharma-mudra (seal of the Dharma), all reaching the state of being unspeakable, and thus one can become a Buddha. Although the above texts are different, in general, they are all in samsara (cycle of rebirth) without being defiled. Next is the fifth part, rejoicing in the Buddha's wonderful wisdom. There are three sentences in the text. First, it raises the initial hearing. It raises: Subhuti, if someone says that the Buddha speaks of atman-drsti (view of self), pudgala-drsti (view of person), sattva-drsti (view of sentient beings), jiva-drsti (view of life). Subhuti, what do you think? Does this person understand the meaning of what I said? This is the initial inquiry. It is likened to a father hosting guests, (the sons) have different levels of understanding. The family discusses it, and directly calls the guests in. The eldest son can understand a little. Below, the younger sons do not understand at all. The father's meaning is like Subhuti. Subhuti is likened to the eldest son, and the younger sons are likened to ordinary people of later generations. Asking is a polite form. Subhuti answers. It raises: Bhagavan (World Honored One), this person does not understand the meaning of what the Tathagata said. This is the correct answer. It is for the sake of accomplishing the Tathagata's profound and wonderful wisdom. It is for the sake of accomplishing the Tathagata's profound and wonderful wisdom. Why? Explanation. From here onwards, Subhuti states in detail. It raises: The Bhagavan said that atman-drsti, pudgala-drsti, sattva-drsti, jiva-drsti, are 'na atma-drsti, na pudgala-drsti, na sattva-drsti, na jiva-drsti' (not the view of self, not the view of person, not the view of sentient beings, not the view of life), this is called 'atman-drsti, pudgala-drsti, sattva-drsti, jiva-drsti'. They only have views, without self and so on, so since what is seen has no subject that can see, it is not a view. The meaning is that dharma-lakshana (characteristics of phenomena) do not arise, and if dharma-lakshana arise, one cannot become a Buddha. From here onwards, the third part is the Tathagata. --------------------------------------------------------------------------------
Chinese
仰劝。举 须菩提。发阿耨多罗三藐三菩提心者。于一切法。应如是知如是见。如是信解。不生法相者。□劝也。知从无始法相如是。见遣未来法亦如是。信解现在法皆如是 立少法相得无。举 须菩提。所言法相者。凡所有相也。如来说即非法相者。知彼诸相皆虚妄也。是名法相者。若见诸相非相。即见如来无相之相。是实也。此一段便消文却。请勿怪之 从此以下。释第六识然精进。举 须菩提。若有人。以满无量阿僧祇世界七宝。持用布施者。第六炽然精进也。财法二种。摄养众生。劝一不可。此则财摄也。从此法摄。看举 若有善男子善女人。发菩提心者。持于此经。及至四句偈等。受持读诵。为人演说。其福胜彼者。此则法摄也。法摄胜财摄。财摄生胜法摄。生智。生智即解脱。生福有染故 释迦牟尼佛。若为为人演说举 云何为人演说者。请说法仪。从此以下。释迦示传法轨则。举 不取相于如如不动者。亦传法无说说无听无听同说同能善分数诸法于相第一义。而不动故。放舍身命。任众生用。即是如如不动 不取于相。如如不动。何以故者。乘前问起 此经六义。以如前释。后有一讼。此即当宗。举。若为一切有为法。如梦幻泡影。如露亦如电。应作如是观。一切有为法。是所观境 如梦亦如电。喻示 现代汉语译本： 劝勉。佛举例说：‘须菩提（一位佛陀的弟子），发阿耨多罗三藐三菩提心（无上正等正觉之心）的人，对于一切法（世间万物），应该这样了解，这样看待，这样相信和理解，不执着于法相（事物的外在形式）。’这是劝勉。 了解从无始以来法相就是如此，看待未来法也应如此，相信和理解现在法也都是如此。如果执着于少许法相，能得到什么呢？佛举例说：‘须菩提，所说的法相，是指一切表象。如来说这些表象都不是真实的法相，因为知道这些表象都是虚妄的。这才是真正的法相。’如果能看到所有表象都不是真实的表象，那就是见到了如来无相之相，这是真实的道理。’这一段就此消解文字，请不要觉得奇怪。 从这里以下，解释第六识（意识）的炽盛精进。佛举例说：‘须菩提，如果有人用充满无量阿僧祇世界（极多的世界）的七宝（七种珍宝）来布施，’这是指第六识的炽盛精进。财布施和法布施这两种方式，都可以摄受和养育众生，缺一不可。这里说的是财布施。下面开始说法布施。佛举例说：‘如果善男子、善女人，发起菩提心（觉悟之心），受持这部经，乃至其中的四句偈等，受持读诵，并且为他人演说，那么他的福报胜过用七宝布施的人。’这是说法布施。法布施胜过财布施，财布施能生福，法布施能生智慧。生智慧就能解脱，而生福是有染着的。 释迦牟尼佛，如果为他人演说。佛举例说：‘怎样为他人演说呢？’请示说法的仪轨。从这里以下，释迦牟尼佛展示传法的规则。佛举例说：‘不执着于表象，如如不动（保持内心的平静和稳定），’这就是传法时不说不听，无听同于说，同于能够善于分辨诸法于相的第一义，而不动摇。放下身命，任由众生使用，这就是如如不动。 ‘不执着于表象，如如不动，’为什么呢？这是承接前面的问题而提出的。这部经有六种含义，如前面所解释的。后面有一个诉讼，这正是本宗的要旨。佛举例说：‘如果看待一切有为法（由因缘和合而成的现象），都像梦幻泡影，像露水也像闪电，就应该这样观想。’一切有为法，是所观的对象。 ‘像梦幻也像闪电，’是用来比喻说明。