English
English version: Exhortation. The Buddha cited: 'Subhuti (a disciple of the Buddha), those who have aroused the mind of Anuttara-Samyak-Sambodhi (the unsurpassed perfect enlightenment), regarding all dharmas (all things in the world), should know, see, believe, and understand in this way, without being attached to the characteristics of dharmas (the external forms of things).' This is an exhortation. Understand that the characteristics of dharmas have been like this since beginningless time, view future dharmas in the same way, and believe and understand that present dharmas are all like this. If one clings to a few characteristics of dharmas, what can one gain? The Buddha cited: 'Subhuti, what is called the characteristic of dharmas refers to all appearances. The Tathagata (another name for the Buddha) says that these appearances are not true characteristics of dharmas, because one knows that these appearances are all illusory. This is the true characteristic of dharmas.' If one can see that all appearances are not true appearances, then one has seen the formless form of the Tathagata, which is the true principle.' This passage concludes the explanation, please do not find it strange. From here onwards, explaining the intense diligence of the sixth consciousness (consciousness). The Buddha cited: 'Subhuti, if someone were to use the seven treasures (seven kinds of precious gems) filling countless Asamkhya worlds (extremely many worlds) for almsgiving,' this refers to the intense diligence of the sixth consciousness. Both wealth giving and dharma giving can embrace and nurture sentient beings, and neither is dispensable. Here it speaks of wealth giving. Below begins the dharma giving. The Buddha cited: 'If good men and good women arouse the Bodhi mind (mind of enlightenment), uphold this Sutra, even the four-line gatha (verse) within it, receive, recite, and explain it to others, then their merit surpasses that of those who give alms with the seven treasures.' This is dharma giving. Dharma giving surpasses wealth giving; wealth giving can generate blessings, while dharma giving can generate wisdom. Generating wisdom leads to liberation, while generating blessings is tainted. Sakyamuni Buddha, if explaining to others. The Buddha cited: 'How does one explain to others?' Please inquire about the proper conduct of explaining the Dharma. From here onwards, Sakyamuni Buddha demonstrates the rules for transmitting the Dharma. The Buddha cited: 'Not being attached to appearances, remaining unmoving in Suchness (maintaining inner peace and stability),' this means that when transmitting the Dharma, there is no speaking and no listening, no listening is the same as speaking, the same as being able to skillfully distinguish the primary meaning of all dharmas in their characteristics, without being shaken. Letting go of body and life, allowing sentient beings to use them, this is remaining unmoving in Suchness. 'Not being attached to appearances, remaining unmoving in Suchness,' why? This is raised in response to the previous question. This Sutra has six meanings, as explained earlier. There is a lawsuit later, which is the essence of this sect. The Buddha cited: 'If one views all conditioned dharmas (phenomena arising from the combination of causes and conditions) as being like dreams, illusions, bubbles, shadows, like dew and lightning, one should contemplate in this way.' All conditioned dharmas are the objects of contemplation. 'Like dreams and like lightning,' are used as metaphors for explanation. --------------------------------------------------------------------------------
Chinese
境相。应作如是观。结劝修学。然依论释。讼有九喻。如星翳灯幻露泡梦电云 诵曰 亲同宿林鸟。晓即随缘去。恩爱当头栖。相看如陌路 合杀父将知。妻奴子非君。已有万货。岂我常珍。自非十善菩提。自外盖非身宝。所恨生生贪吝。不以善善为怀。一旦堕落三涂。临急将何凭托后悔。悔之不及。更求求亦无由。自然甘罗。其中进退欲何游越。此经一部。约有三文。一经前由叙分。二当根正说分。三受流行分。此文当宗。即其是也。举。若为 佛说是经已。长老须菩提。及诸比丘比丘尼。优婆塞优婆夷。一切世间。天人阿修罗。闻佛所说。皆大欢喜。信受奉行。文相皎然。无劳广说。 现代汉语译本：境界和现象应该这样观察。总结并劝勉修行学习。然而根据论著的解释，世间有九种譬喻，如星星、眼翳、灯焰、幻术、露水、水泡、梦境、闪电和云彩。背诵说：‘亲如同一片树林里的鸟儿，天亮就各自随缘离去。恩爱之时聚集在一起，却像陌生人一样看待。’合伙杀父的人将要知道，妻子、奴仆和子女都不是你自己的。即使拥有万贯家财，又怎能永远视为珍宝？如果不是十善和菩提之心，其他一切都不是真正的自身之宝。所遗憾的是生生世世贪婪吝啬，不把行善放在心上。一旦堕落到地狱、饿鬼、畜生三恶道，临到危急之时将依靠什么？后悔也来不及了，再想补救也无从下手。就像甘罗一样，其中进退又将如何超越呢？这部经大约有三个部分：一是经前的序分，二是针对根机所作的正说分，三是受持流通分。这段经文属于正说分，就是这个意思。举例说，‘佛陀说完这部经后，长老须菩提（Subhuti，佛陀的十大弟子之一），以及各位比丘（bhiksu，出家男子）、比丘尼（bhiksuni，出家女子）、优婆塞（upasaka，在家男居士）、优婆夷（upasika，在家女居士），以及一切世间的天人（deva，天神）、阿修罗（asura，一种神道），听闻佛陀所说，都非常欢喜，信受奉行。’经文的意义非常明白，无需过多解释。
English
English version: Phenomena and states of mind should be observed in this way. Concluding and encouraging practice and study. However, according to the commentaries, there are nine metaphors for the world, such as stars, eye disease, lamplight, illusion, dew, bubbles, dreams, lightning, and clouds. It is recited: 'As birds sharing a forest for the night, at dawn they go their separate ways according to their karma. They gather together in love and affection, yet look at each other as strangers.' Those who conspire to kill their father will come to know that wives, servants, and children are not truly one's own. Even possessing vast wealth, how can it be regarded as a permanent treasure? If not for the ten virtues and the Bodhi mind, everything else is not a true treasure of oneself. What is regrettable is the greed and stinginess life after life, not cherishing good deeds. Once fallen into the three evil realms of hell, hungry ghosts, and animals, what will one rely on in times of crisis? Regret will be too late, and there will be no way to remedy it. Like Gan Luo, how can one transcend the advances and retreats within? This sutra has approximately three parts: first, the introductory section before the sutra; second, the main discourse tailored to the capacities of the audience; and third, the section on receiving and propagating the sutra. This passage belongs to the main discourse, that is the meaning. For example, 'After the Buddha finished speaking this sutra, the elder Subhuti (Subhuti, one of the Buddha's ten great disciples), and all the bhiksus (bhiksu, ordained monks), bhiksunis (bhiksuni, ordained nuns), upasakas (upasaka, lay male followers), upasikas (upasika, lay female followers), and all the beings in the world, including devas (deva, gods) and asuras (asura, a type of deity), hearing what the Buddha had said, were all greatly pleased, and accepted it with faith and practiced it accordingly.' The meaning of the text is very clear, requiring no further explanation. --------------------------------------------------------------------------------