English
English version: Achieving the foremost rare merit means obtaining the benefit of the Dharma. All that is accomplished through the three kinds of wisdom is called merit. Relying on the Dharma that is difficult to hear, one obtains a rare name, like a wish-fulfilling jewel, obtaining whatever one seeks. Sentient beings cannot avoid falling into hell, but this *Prajna Sutra* can investigate the suffering of sentient beings in hell. The following explains the true nature of the teachings. The World Honored One is the embodiment of true nature (born of pure faith), then that which is not true nature is the true nature without form, which cannot be expressed in words. Because all forms are illusory, the Thus Come One speaks of it as true nature (in order to skillfully and conveniently reveal it to sentient beings). From this point on, Subhuti is moved to tears. 'World Honored One, that I can now hear such a scripture and be able to believe, understand, and uphold it is not difficult' (judging it to be easy). Because I have already obtained the eye of wisdom and heard it personally from the Buddha, there is no doubt in the principle, so what difficulty is there? The following speaks of the meaning of sorrow. Look, if in the future age (referring to the time when there is no Buddha present), in the last five hundred years, if there are sentient beings (referring to those who uphold the precepts and cultivate blessings) who can hear this scripture (referring to hearing it through transmission), believe, understand, and uphold it (referring to believing in the words, understanding the meaning, and obtaining the Dharani of retention), this person is the foremost rare (referring to cutting off future difficulties. In a situation where it is difficult to believe and understand, being able to believe and understand is called rare). Why is that? This is Shakyamuni Buddha's inquiry. The following has three inquiries and explanations. First, raise the first question. Subhuti begins to explain from the following. This person has no concept of self, person, sentient being, or life-span; at the time of extreme inversion, being able to be free from the four inversions is like a painter repairing a wall, and soon an image will appear. This is called the foremost rare. Why is that? This is the second inquiry. Inquiring why. Because there is no concept of self, etc., it is called the foremost rare. Because of what things are there no inversions? The concept of self is the concept of non-self; the concept of person, sentient being, and receiver is the concept of non-self. Because those concepts are not real, there is no inversion of non-form. Why is that? This is the third inquiry. Expressing respect. To be free from all forms (referring to the non-appearance of delusion) is called all Buddhas. To be free from all inverted forms is true nature. --------------------------------------------------------------------------------
Chinese
是故说言离一切相。则名诸佛。总是须菩提劝修了。从此以述劝文。有三节。先举初文。举 若复有人。得闻是经。不惊不怖不畏。当知是人。甚为希有者。惊怖五。不惊怖有五。当知是人。甚为希有 何以故者。徴。缘何勿事不惊怖举 须菩提。如来说第一波罗蜜。非第一波罗蜜。是名第一波罗蜜者。显示此法门。为大波罗蜜因故。喻第一邪郎卖奴。更喻饆罗 更喻嫁女媒人。更喻靴楦 寻文得义。是第一故。上来诸文不同。离着教果了。从此以下。第三于修行时。离嗔悭过。举。须菩提。忍辱波罗蜜(者。众所谓也)如来说非忍辱波罗蜜(者。欲断所疑也)此于修行时。离嗔悭过也。从此证成 何以故。徴其义也 何勿是真辱。举 须菩提。如我昔为哥利王(者。事证也)割截身体。我于尔时(者。世流布语)无我相人相(者。离报着言。照见五蕴皆空。一一无我)无众生相。无寿者相(者。不见嗔怒害我者。相故。言无众生无寿者相)此引事证成。哥利罗王者。是乌[例/木]利城人也。为者作也为者被也。以空无相故。无嗔害 何以故下。重徴番释。看举。我于往昔。节节支解时(者。刖足截手。各于节节。分四支故)若有我相人相。众生相受者相。应生嗔恨。无我相无人相。多少时去来。从此以下结者。止 现代汉语译本 ‘是故说言离一切相，则名诸佛’。这总是须菩提劝导修行的意思。从此以下是阐述劝修的文字，分为三节。先看第一节，提出‘若复有人，得闻是经，不惊不怖不畏，当知是人，甚为希有’。这里有对惊怖的五种情况的阐述，以及对不惊怖的五种情况的阐述，所以说‘当知是人，甚为希有’。 ‘何以故’，这是提问，缘何无事而不惊怖？ 提出‘须菩提，如来说第一波罗蜜，非第一波罗蜜，是名第一波罗蜜’，显示此法门是波罗蜜的因。这好比第一等的媒婆卖奴仆，又好比卖胡饼的人，又好比嫁女的媒人，又好比做鞋子的鞋楦，寻文可以得其义，这是第一等的原因。以上这些经文有所不同，是离着教果的意思。从此以下，第三点是修行时，要远离嗔恨和悭吝的过失。 提出‘须菩提，忍辱波罗蜜（众所周知），如来说非忍辱波罗蜜（想要断除疑惑）’，这是在修行时，要远离嗔恨和悭吝的过失。从此进行论证。 ‘何以故’，这是提问其中的含义。 ‘何勿是真辱’，这是提问为什么不是真正的忍辱。 提出‘须菩提，如我昔为哥利王（Koli King，过去的一位国王），割截身体，我于尔时（世俗流传的说法），无我相人相（离开对报应的执着，照见五蕴皆空，一一都没有我），无众生相，无寿者相（不见嗔怒伤害我的人，所以说没有众生相和寿者相）’。这是引用事例来论证。哥利罗王（Koli Raja）是乌[例/木]利城的人。‘为’是‘作’的意思，‘为’也是‘被’的意思。因为空无相，所以没有嗔恨。 ‘何以故’以下，是再次提问并反复解释。看‘我于往昔，节节支解时（刖足截手，各于节节，分四肢），若有我相人相，众生相受者相，应生嗔恨。无我相无人相，多少时去来’。从此以下是总结，停止。
English
English version ‘Therefore it is said, to be apart from all forms is called all Buddhas.’ This is always Subhuti's exhortation to cultivate. From here onwards, it describes the text of exhortation, divided into three sections. First, look at the first section, which puts forward ‘If someone hears this sutra and is not alarmed, afraid, or fearful, know that this person is very rare.’ Here, there is an explanation of the five situations of alarm and fear, as well as an explanation of the five situations of not being alarmed, so it is said ‘Know that this person is very rare.’ ‘Why is that?’ This is a question, asking why there is nothing to be alarmed or afraid of? It puts forward ‘Subhuti, as the Tathagata said, the first Paramita (Perfection), is not the first Paramita, it is named the first Paramita,’ showing that this Dharma gate is the cause of Paramita. This is like the first-class matchmaker selling servants, or like the person selling hubing (sesame seed cakes), or like the matchmaker marrying off a daughter, or like a shoemaker's last. By searching the text, one can obtain its meaning, which is the reason for being first-class. The above scriptures are different, meaning to be apart from attachment to the teaching and its results. From here onwards, the third point is that when cultivating, one must stay away from the faults of anger and stinginess. It puts forward ‘Subhuti, the Paramita of forbearance (as everyone knows), as the Tathagata said, is not the Paramita of forbearance (wanting to eliminate doubts),’ this is to stay away from the faults of anger and stinginess when cultivating. From here, it is demonstrated. ‘Why is that?’ This is asking about the meaning within it. ‘Why is it not true insult?’ This is asking why it is not true forbearance. It puts forward ‘Subhuti, as I was formerly the Koli King (Koli Raja, a king of the past), having my body cut apart, at that time (as the world says), I had no perception of self, no perception of person (leaving behind attachment to retribution, illuminating that the five skandhas are all empty, one by one without self), no perception of sentient beings, no perception of lifespan (not seeing those who are angry and harm me, so it is said there is no perception of sentient beings and lifespan).’ This is quoting an example to demonstrate. Koli Raja was a person from U[例/木]li City. ‘Wei (为)’ means ‘zuo (作, to do)’, ‘wei (为)’ also means ‘bei (被, to be acted upon)’. Because of emptiness and no form, there is no anger. ‘Why is that?’ below, is asking again and repeatedly explaining. Look at ‘When I was formerly dismembered joint by joint (feet cut off, hands cut off, each at the joints, dividing the four limbs), if there was a perception of self, a perception of person, a perception of sentient beings, a perception of receiver, anger and hatred should arise. Without perception of self, without perception of person, how much time has passed.’ From here onwards is the conclusion, stopping. --------------------------------------------------------------------------------
Chinese
陈实状。举 须菩提又念过去。于五百世。作忍辱仙人。于尔所世。无我相无人相。无众生相。无寿者相。为明为劫。久闻此经以曾多劫。堪忍众苦。即得成佛。但须修已。无嗔恨心。故列此文。以为永施。释迦成道。先度骄陈如。是释迦大善知识。前文以释。以上三果并了。第四于传法时。离取相过举 是故须菩提。菩萨应离一切相。发阿耨多罗三藐三菩提心者。于传法时。离取相过也。前文以说离一切相。则名诸佛。此文又说。离一切相。发菩提心。即是菩萨转相。劝发因果。相承即得解脱 灭度一切众生。是佛大事作。勿生。离一切相。举 不应住色生心不应住色生心。不应住声香味触法生心者。皆是生死故说。不应住色生心者。五蕴空寂。不应住声香味触法生心者。不染六尘境界。住六尘者。起或业故有。或业者当受苦故。作勿生住心。即得成佛。举 应生无所住心者。一切诸法性无住。住乃是真住是真住者。即心自住。实无所住。即得涅槃。离一切相。即名真住。离有无。启会中道。即得成佛。住少许得无。举 若心有住。则为非住者。不知外性非性。不是自觉圣智住故不得。从此以下引证。看举 是故佛说。菩萨心不应住色布施。须菩提。菩萨为利益一切众生。应如是布施者。此引佛正言。以为法也。凡 现代汉语译本 陈实状。举：须菩提又念及过去，在五百世中，他作为忍辱仙人。在那无数世中，他没有我相（认为有一个独立的‘我’的观念），没有人相（将人与人区分开的观念），没有众生相（将所有生物区分开的观念），没有寿者相（认为生命有长短的观念）。为了明了和经历漫长的时间，他早已听闻此经，经历了多劫，堪能忍受各种痛苦，因此得以成佛。但必须修持自己，没有嗔恨之心。因此列出此文，以为永久的施舍。释迦牟尼（释迦，Sakyamuni）成道时，首先度化了憍陈如（Ajnatakaundinya），他是释迦牟尼的大善知识。前文已经解释过，以上三种果位都已经明了。第四，在传法时，要远离执取表相的过失。 举：是故须菩提，菩萨应当远离一切相，发起阿耨多罗三藐三菩提心（Anuttara-samyak-sambodhi-citta，无上正等正觉之心）的人，在传法时，要远离执取表相的过失。前文已经说过，远离一切相，就名为诸佛。此文又说，远离一切相，发起菩提心（Bodhi-citta，觉悟之心），这就是菩萨转变表相，劝人发起因果，相互承接就能得到解脱。灭度一切众生，是佛的大事。不要产生执着。远离一切相。 举：不应住色生心（不应该执着于外在的形色而产生念头），不应住声香味触法生心（不应该执着于声音、气味、味道、触感和思想而产生念头），这些都是生死轮回的原因。不应住色生心，是因为五蕴（Skandha，构成个体存在的五种要素，即色、受、想、行、识）是空寂的。不应住声香味触法生心，是因为不被六尘（六种感官对象，即色、声、香、味、触、法）境界所污染。执着于六尘的人，会产生业力，因为有业力，所以会遭受痛苦。所以不要产生执着的心，就能成佛。 举：应生无所住心（应该生起不执着于任何事物的清净心），一切诸法的本性都是无所住的。‘住’才是真正的‘住’，真正的‘住’就是心自己安住，实际上没有任何可以执着的地方，这样就能得到涅槃（Nirvana，解脱）。远离一切相，就名为真正的安住。远离有和无的对立，契合中道，就能成佛。执着少许也会失去。 举：如果心有所执着，那就是非住（不是真正的安住），因为不知道外在的本性不是本性，不是自觉的圣智安住，所以不能得到。从此以下引用证据，看。 举：是故佛说，菩萨心不应住色布施（不应该执着于外在的形色而进行布施）。须菩提，菩萨为了利益一切众生，应该这样布施。这是引用佛的正言，作为法则。凡