Chinese
如来说诸心。皆为非心。是名为心者。贪嗔邪见心取。作罪者发者。不简不信者。简却为勿妄相颠倒 所以者何 是第二徴也。第二释。看举。须菩提。过去心不可得。现在心不可得。未来心不可得者。三心之中。是何心造罪。过去心已过。未来心未到。现在心不住。何须一一妄岂执着 第三赞染生信相中有三。先举初文。举 须菩提。于意云何。若有人。满三千大千世界。七宝以用布施。是以是因缘。得福多不。从此须菩提述答。看举。如是世尊。此人以是因缘。得福甚多者。第二述答也。何勿是多。举。须菩提。若福德有实。如来不说得福德多。以福德无故。如来说得福德多者。此释成也。三事不空者。见乞人。见财勿见。自身施。此不空三事。体空者。不见乞人。不见财。勿不见自身施者。此三事体空 从此眼智。有两问答。先举初文举 须菩提。于意云何。佛可以具足色身见不 问敬也。答。看举 不也尊。如来不应以具足色身见 色身不是如来。何以故者。欲明义也。从此明。看。举 如来具足色身。即非具足色身。是名具足色身者。由身不具。令身阙故 第二如来可以诸相无。举 须菩提。于意云何。如来可以具足诸相见不。是第二问也 如来不可诸相见。不也世尊。以理正答 如来不应以具足诸相见 现代汉语译本 如来说所有这些‘心’（xin，指念头、意识），都可说为‘非心’，这才是真正的‘心’。那些贪婪、嗔恨、邪见的心，是导致造作罪恶的根源。对于作恶的人和引发罪恶的人，不加选择和不信任。选择去除这些妄想颠倒的念头。这是为什么呢？这是第二个征兆。这是第二个解释。看，举例说明。须菩提（Subhuti，佛陀的弟子），‘过去心’不可得，‘现在心’不可得，‘未来心’不可得。这‘过去’、‘现在’、‘未来’三心中，是哪个心在造罪呢？‘过去心’已经过去，‘未来心’尚未到来，‘现在心’无法停留。何必一一妄加执着呢？ 第三部分是赞叹因信而生的功德，其中有三点。首先是提出第一个问题。提出：须菩提，你认为怎么样？如果有人用充满三千大千世界的七宝（sapta-ratna，七种珍宝）来布施，因为这个因缘，他得到的福报多吗？接下来是须菩提的回答。看，举例说明。‘是的，世尊（Lokajyestha，对佛陀的尊称）。这个人因为这个因缘，得到的福报非常多。’这是第二个回答。为什么不是很多呢？提出：须菩提，如果福德（punya，功德）是真实的，如来（Tathagata，佛陀的称号）就不会说得到很多福德。因为福德的本质是空性的，所以如来说得到很多福德。这是对此的解释。 三事不空指的是：看见乞讨者，看见财物，看见自身在布施。这三件事都不是空性的。体空指的是：看不见乞讨者，看不见财物，也看不见自身在布施。这三件事的本体是空性的。 接下来是关于眼智（jnana-caksus，智慧之眼）的两个问答。首先提出第一个问题：须菩提，你认为怎么样？可以用具备完整的色身（rupa-kaya，物质之身）来观察佛陀吗？这是一个尊敬的提问。回答。看，举例说明：‘不，世尊。不应该用具备完整的色身来观察如来。’色身不是如来，这是为什么呢？这是为了阐明其中的含义。接下来是阐明。看，举例说明：‘如来具备完整的色身，就不是具备完整的色身，这才是所谓的具备完整的色身。’因为身体不完备，才让身体有所欠缺。 第二个问题是，如来可以用诸相（laksana，表相）来观察吗？提出：须菩提，你认为怎么样？可以用具备完整的诸相来观察如来吗？这是第二个问题。如来不可以用诸相来观察。‘不，世尊。’这是用道理来正面回答。‘不应该用具备完整的诸相来观察如来。’
English
English version The Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) says that all these ‘hearts’ (xin, referring to thoughts, consciousness) can be said to be ‘non-hearts’; this is what is truly called ‘heart’. Those hearts of greed, hatred, and wrong views are the root cause of creating sins. For those who commit evil and those who initiate evil, there is no selection and no trust. Choose to remove these delusional and inverted thoughts. Why is this? This is the second sign. This is the second explanation. Look, give an example. Subhuti (Subhuti, a disciple of the Buddha), the ‘past heart’ cannot be obtained, the ‘present heart’ cannot be obtained, and the ‘future heart’ cannot be obtained. Among these three hearts of ‘past’, ‘present’, and ‘future’, which heart is creating sin? The ‘past heart’ has already passed, the ‘future heart’ has not yet arrived, and the ‘present heart’ cannot stay. Why bother with each and every delusion and attachment? The third part is praising the merits arising from faith, which has three points. First, raise the first question. Raise: Subhuti, what do you think? If someone uses the seven treasures (sapta-ratna, seven kinds of treasures) filling the three thousand great thousand worlds to give alms, because of this cause and condition, will he obtain much merit? Next is Subhuti's answer. Look, give an example. ‘Yes, World Honored One (Lokajyestha, an honorific title for the Buddha). This person, because of this cause and condition, obtains very much merit.’ This is the second answer. Why isn't it a lot? Raise: Subhuti, if merit (punya, merit) were real, the Tathagata would not say that he obtains much merit. Because the essence of merit is emptiness, the Tathagata says that he obtains much merit. This is the explanation of this. The three things that are not empty refer to: seeing the beggar, seeing the wealth, and seeing oneself giving alms. These three things are not empty. The emptiness of the substance refers to: not seeing the beggar, not seeing the wealth, and also not seeing oneself giving alms. The substance of these three things is empty. Next are two questions and answers about the eye of wisdom (jnana-caksus, eye of wisdom). First, raise the first question: Subhuti, what do you think? Can the Buddha be observed with a complete body of form (rupa-kaya, material body)? This is a respectful question. Answer. Look, give an example: ‘No, World Honored One. The Tathagata should not be observed with a complete body of form.’ The body of form is not the Tathagata, why is this? This is to clarify the meaning. Next is clarification. Look, give an example: ‘The Tathagata possesses a complete body of form, but is not possessing a complete body of form; this is what is called possessing a complete body of form.’ Because the body is incomplete, it causes the body to be lacking. The second question is, can the Tathagata be observed with characteristics (laksana, appearances)? Raise: Subhuti, what do you think? Can the Tathagata be observed with complete characteristics? This is the second question. The Tathagata cannot be observed with characteristics. ‘No, World Honored One.’ This is answering directly with reason. ‘The Tathagata should not be observed with complete characteristics.’ --------------------------------------------------------------------------------
Chinese
何以故徴。徴敬也。举 如来说。诸相具足。即非具足。是名诸相具足者。文势同前。义准可知无劳广释。上来诸文不同。身相清净了。次下释境。清净相中。有两三个徴诘。先举初文。举 须菩提。汝勿谓如来作念。我当有所说法者。遮彼所有。佛无此念。不应谓故 我当有所说法。莫作是念者。莫作谓如来作是念也 何以故。徴其遮意。从此以下。徴遮意。看举 若人言如来有所说法。即为谤佛。不能解我所说故。释遮意也。谤佛即有罪。不解即无利。已遮妄计。须教实解。解即有益。无谤罪故 从此以下。示现正义。看举 须菩提。说法者无法可说。是名说法者。法不受教。众生受教。佛为众生。随根异说。根有种种。说亦如之。上来诸文不同。境界清净了 次释心行清净。文有四。先举初文。举。须菩提。白佛言世尊。佛得阿耨多罗三藐三菩提。为无所得邪者。如来显说中。有四字句。一印成二出体。三立法。四遮。从此无印。看举如是如是者即也。印敬也。从此成。看举 须菩提。我相阿耨多罗三藐三菩提。乃至无有少法可得。是名阿耨多罗三藐三菩提者。成也。不可以身得。不可以心得。从此出体看举 复次须菩提。是法平等。无有高下。是名阿耨多罗三藐三菩提者。出体也。 是法平等有三。一 现代汉语译本： ‘何以故徴（为什么这样问）’，‘徴（zhēng）’是敬的意思。举例：‘如来说。诸相具足（rú lái shuō. zhū xiàng jù zú，如来宣说，各种表象都完备），即非具足（jí fēi jù zú，就不是完备），是名诸相具足者（shì míng zhū xiàng jù zú zhě，这才能称作各种表象都完备）’。文势与前面相同，意义可以类推得知，无需过多解释。以上这些经文有所不同，是关于身相清净的阐述。接下来解释境界清净。在清净相中，有两三个疑问。先举出第一个经文。举例：‘须菩提（xū pú tí），汝勿谓如来作念（rǔ wù wèi rú lái zuò niàn，你不要认为如来会有这样的想法），我当有所说法者（wǒ dāng yǒu suǒ shuō fǎ zhě，我应当有所说法）’，这是为了阻止他们这样认为，佛没有这样的想法，不应该说‘我应当有所说法’。‘莫作是念者（mò zuò shì niàn zhě）’，不要认为如来会有这样的想法。‘何以故（hé yǐ gù）’，这是为了询问阻止这种想法的原因。从这里以下，是询问阻止这种想法的原因。看例子：‘若人言如来有所说法（ruò rén yán rú lái yǒu suǒ shuō fǎ，如果有人说如来有所说法），即为谤佛（jí wèi bàng fó，那就是诽谤佛），不能解我所说故（bù néng jiě wǒ suǒ shuō gù，因为不能理解我所说的）’，这是解释阻止这种想法的原因。诽谤佛就有罪过，不理解就没有利益。已经阻止了错误的猜测，需要教导正确的理解，理解了就有益处，没有诽谤的罪过。从这里以下，展示正确的意义。看例子：‘须菩提（xū pú tí），说法者无法可说（shuō fǎ zhě wú fǎ kě shuō，说法的人没有固定的法可以说），是名说法者（shì míng shuō fǎ zhě，这才能称作说法的人）’。法不接受教导，众生接受教导。佛为了众生，随着根器的不同而说法，根器有各种各样，说法也像这样。以上这些经文有所不同，是关于境界清净的阐述。接下来解释心行清净，经文有四段，先举出第一段经文。举例：‘须菩提（xū pú tí），白佛言世尊（bái fó yán shì zūn，对佛说世尊），佛得阿耨多罗三藐三菩提（fó dé ā nòu duō luó sān miǎo sān pú tí，佛证得了阿耨多罗三藐三菩提），为无所得邪（wèi wú suǒ dé xié，是不是没有什么可以得到的）’。如来显说中，有四字句，一印成，二出体，三立法，四遮。从这里开始没有印。看例子：‘如是如是者（rú shì rú shì zhě）’，就是这样，印是敬的意思。从这里开始成就。看例子：‘须菩提（xū pú tí），我相阿耨多罗三藐三菩提（wǒ xiàng ā nòu duō luó sān miǎo sān pú tí，我证得了阿耨多罗三藐三菩提），乃至无有少法可得（nǎi zhì wú yǒu shǎo fǎ kě dé，乃至没有一点点法可以得到），是名阿耨多罗三藐三菩提者（shì míng ā nòu duō luó sān miǎo sān pú tí zhě，这才能称作阿耨多罗三藐三菩提）’，这是成就。不可以身体得到，不可以心得到。从这里开始显现本体，看例子：‘复次须菩提（fù cì xū pú tí），是法平等（shì fǎ píng děng，这个法是平等的），无有高下（wú yǒu gāo xià，没有高低之分），是名阿耨多罗三藐三菩提者（shì míng ā nòu duō luó sān miǎo sān pú tí zhě，这才能称作阿耨多罗三藐三菩提）’，这是显现本体。 是法平等有三（shì fǎ píng děng yǒu sān，这个法平等有三种）：一
English
English version: ‘What is the reason for asking?’ ‘Zheng’ means respect. For example: ‘The Tathagata (rú lái) said, ‘All forms are complete (zhū xiàng jù zú),’ which means they are not complete (jí fēi jù zú); this is called ‘All forms are complete (shì míng zhū xiàng jù zú zhě).’’ The structure of the text is the same as before, and the meaning can be inferred, so there is no need for further explanation. The above scriptures are different and are about the purity of the physical form. Next, the purity of the realm is explained. In the purity of form, there are two or three questions. First, the first scripture is cited. For example: ‘Subhuti (xū pú tí), do not think that the Tathagata (rú lái) has the thought, ‘I should preach something (wǒ dāng yǒu suǒ shuō fǎ zhě).’’ This is to prevent them from thinking this way. The Buddha does not have such a thought and should not say, ‘I should preach something.’ ‘Do not have this thought (mò zuò shì niàn zhě),’ do not think that the Tathagata (rú lái) has this thought. ‘What is the reason (hé yǐ gù)?’ This is to ask the reason for preventing this thought. From here onwards, it is asking the reason for preventing this thought. Look at the example: ‘If someone says that the Tathagata (rú lái) preaches something (ruò rén yán rú lái yǒu suǒ shuō fǎ), that is slandering the Buddha (jí wèi bàng fó) because they cannot understand what I am saying (bù néng jiě wǒ suǒ shuō gù).’ This is to explain the reason for preventing this thought. Slandering the Buddha (fó) is a sin, and not understanding is no benefit. Wrong guesses have been prevented, and correct understanding needs to be taught. Understanding is beneficial and has no sin of slander. From here onwards, the correct meaning is shown. Look at the example: ‘Subhuti (xū pú tí), the preacher has no fixed Dharma (fǎ) to preach (shuō fǎ zhě wú fǎ kě shuō); this is called ‘the preacher (shì míng shuō fǎ zhě).’’ The Dharma (fǎ) does not accept teaching, but sentient beings do. The Buddha (fó), for the sake of sentient beings, preaches according to different capacities. Capacities are various, and preaching is also like this. The above scriptures are different and are about the purity of the realm. Next, the purity of the mind is explained. There are four paragraphs in the scripture. First, the first scripture is cited. For example: ‘Subhuti (xū pú tí) said to the Buddha (fó), ‘World Honored One (shì zūn), has the Buddha (fó) attained Anuttara-Samyak-Sambodhi (ā nòu duō luó sān miǎo sān pú tí) without gaining anything (wèi wú suǒ dé xié)?’’ In the explicit teachings of the Tathagata (rú lái), there are four-character phrases: first, sealing and accomplishing; second, revealing the essence; third, establishing the law; and fourth, preventing. From here onwards, there is no sealing. Look at the example: ‘Thus, thus (rú shì rú shì zhě),’ that is so. Sealing means respect. From here onwards, accomplishment. Look at the example: ‘Subhuti (xū pú tí), I have attained Anuttara-Samyak-Sambodhi (wǒ xiàng ā nòu duō luó sān miǎo sān pú tí), and there is not even a little Dharma (fǎ) to be obtained (nǎi zhì wú yǒu shǎo fǎ kě dé); this is called ‘Anuttara-Samyak-Sambodhi (shì míng ā nòu duō luó sān miǎo sān pú tí zhě).’’ This is accomplishment. It cannot be obtained by the body, and it cannot be obtained by the mind. From here onwards, the essence is revealed. Look at the example: ‘Furthermore, Subhuti (fù cì xū pú tí), this Dharma (fǎ) is equal (shì fǎ píng děng), without high or low (wú yǒu gāo xià); this is called ‘Anuttara-Samyak-Sambodhi (shì míng ā nòu duō luó sān miǎo sān pú tí zhě).’’ This is revealing the essence. This Dharma (fǎ) is equal in three ways (shì fǎ píng děng yǒu sān): one --------------------------------------------------------------------------------