Chinese
不虚。发誓而不为福。反空化有。岂着向者空。故言不住无为。互举欲具为福德。不住无为空要须涉有。总举上不住无为具智惠要。善修于空无著故不得尽有为。别明为成大慈悲行故不住无为空。为满本愿令不虚故。有中修福不得尽有为。欲集万善法药故。岂住空不化。欲知根授药故不得尽有为。下问可知也。 见阿閦佛品 就胡本故言见阿閦品。向二大士与众俱到佛所见于如来。存见有实如来可见。是以遣之。问。汝作何等观。不敢直指。大圣。先观己身以类佛身。乃至万法前际不来者。外道计有神我。道场成大觉之我。今明众生中无神我成佛。故言前际不来。计成佛已未来寿命迳无量劫。今明无实如来寿命迳无量劫。故言后际不去。现在无实如来住。现在世不观色有实不观色如性。不观有定性类于心余句可知。次明法身妙有非缘假故无。非四大起者。法身妙出不为四大所成。无四大义。同虚空亦不积。六入成妙过诸根。亦非三界垢因所成。故不在三界。向明如来法身不为色所成。次明如来妙解顺于三空解。明无明等空。不一不异以下明法身妙有。百非之表。像不可寻。无相可说。故寄妙应以辨之。有本则垂迹。万差无定一也。迹不殊本。言不异。无心于感物见利生。言非自。法身物无不济。故非他。 现代汉语译本： 不虚（指菩萨的誓愿）。发誓而不去实践，如同将空无转化为实有。难道执着于向往的空性吗？所以说不住于无为。互相举例说明想要具备福德，不住于无为空性，必须要涉足于实有。总的来说，不住于无为，具备智慧，要善于修习空性，不执着于实有，所以不能完全舍弃有为。特别说明为了成就大慈悲的菩萨行，所以不住于无为空性。为了圆满根本的誓愿，使之不落空。在实有中修习福德，不能完全舍弃有为。想要聚集万善的法药，难道安住于空性而不去教化吗？想要了解众生的根器而施予相应的法药，所以不能完全舍弃有为。下面的提问可以知道这些道理。 见阿閦佛品（见阿閦佛品） 根据胡本，所以说是见阿閦品（见阿閦品）。之前两位大士与大众一同来到佛所，见到了如来。如果认为所见是真实的，如来是可见的，因此要破除这种观念。问：‘你们作何种观想？’不敢直接指明。大圣（指佛陀）。首先观想自己的身体，以此类比佛身，乃至万法，前际不来。外道认为有神我，道场成就大觉之我。现在说明众生中没有神我，才能成佛。所以说前际不来。认为成佛后，未来的寿命经历无量劫。现在说明没有真实的如来，寿命经历无量劫。所以说后际不去。现在没有真实的如来安住。现在世间不观察色法是真实的，不观察色法的如如本性。不观察有固定的自性，类似于心，其余的句子可以类推得知。其次说明法身是微妙的存在，不是因缘假合而有，所以是无。‘非四大起者’，法身微妙殊胜，不是由地、水、火、风四大组成。没有四大之义。如同虚空，也不会积聚。六根（眼、耳、鼻、舌、身、意）成就微妙，超越诸根。也不是三界（欲界、色界、无色界）的垢染之因所成。所以不在三界之中。之前说明如来的法身不是由色法所成。其次说明如来的微妙解脱顺应于三空解脱。说明无明等是空性。‘不一不异’以下说明法身是微妙的存在，超越一切相对的描述。形象不可寻觅，没有相可以言说。所以借助微妙的应化来辨别它。有根本，所以垂示种种事迹。万种差别没有固定的统一。事迹不违背根本，言语不违背真理。没有心意去感应事物，见到利益众生。言语不是为了自己。法身对万物没有不救济的，所以不是为了他人。
English
English version: Not in vain (referring to a Bodhisattva's vow). To make a vow without fulfilling it is like transforming emptiness into existence. Are you attached to the emptiness you aspire to? Therefore, it is said not to dwell in non-action. Examples are given to illustrate that to possess merit and virtue, one must engage in existence without dwelling in non-action. In general, not dwelling in non-action means possessing wisdom, being skilled in cultivating emptiness, and not being attached to existence, so one cannot completely abandon conditioned existence. It is specifically explained that to accomplish the great compassion of a Bodhisattva's practice, one does not dwell in non-action. To fulfill the fundamental vow and prevent it from being in vain, one cultivates merit in existence without completely abandoning conditioned existence. To gather the medicine of ten thousand virtues, would one dwell in emptiness and not teach? To understand the capacity of beings and administer appropriate medicine, one cannot completely abandon conditioned existence. The following questions will reveal these principles. Chapter on Seeing Akshobhya Buddha (见阿閦佛品) According to the Hu version, it is called the Chapter on Seeing Akshobhya (见阿閦品). Previously, the two great Bodhisattvas and the assembly came to the Buddha and saw the Tathagata. If one believes that what is seen is real and that the Tathagata is visible, then this notion must be dispelled. Question: 'What kind of contemplation do you practice?' They dare not directly point it out. The Great Sage (referring to the Buddha). First, contemplate one's own body, using it as an analogy for the Buddha's body, and even all dharmas, the past does not come. Externalists believe in a divine self, and the Bodhimanda achieves the self of great enlightenment. Now it is explained that there is no divine self in beings, so they can attain Buddhahood. Therefore, it is said that the past does not come. They believe that after attaining Buddhahood, future life spans extend through countless kalpas. Now it is explained that there is no real Tathagata, and life spans extend through countless kalpas. Therefore, it is said that the future does not go. There is no real Tathagata abiding in the present. In the present world, one does not observe phenomena as real, nor does one observe the suchness of phenomena. One does not observe fixed self-nature, similar to the mind; the remaining sentences can be inferred. Secondly, it is explained that the Dharmakaya is a subtle existence, not arising from conditioned causes, so it is non-existent. 'Not arising from the four great elements,' the Dharmakaya is subtle and supreme, not composed of earth, water, fire, and wind. There is no meaning of the four great elements. Like space, it does not accumulate. The six senses (eye, ear, nose, tongue, body, and mind) achieve subtlety, surpassing all senses. It is also not formed by the defiled causes of the three realms (desire realm, form realm, formless realm). Therefore, it is not in the three realms. Previously, it was explained that the Tathagata's Dharmakaya is not formed by phenomena. Secondly, it is explained that the Tathagata's subtle liberation accords with the liberation of the three emptinesses. It is explained that ignorance and so on are emptiness. 'Not one, not different,' the following explains that the Dharmakaya is a subtle existence, transcending all relative descriptions. The image cannot be found, and there is no form that can be spoken of. Therefore, it is distinguished by means of subtle manifestations. There is a root, so various traces are shown. The myriad differences have no fixed unity. The traces do not contradict the root, and the words do not contradict the truth. There is no intention to respond to things, seeing the benefit of beings. The words are not for oneself. The Dharmakaya does not fail to save all things, so it is not for others. --------------------------------------------------------------------------------
Chinese
妙有不同太虚。非无相。法身绝于有心。故不取相。法身不在此生死中不在彼无为涅槃中也。不中流者。不同众圣贤。虽绝于三非。如妙应不绝。向是妙有湛然常静。而影现万方。今明观于寂灭而垂迹于邦。此语妙应之体。又明妙身心不在此方不在彼方。小异上也。而未始不此彼。若作此彼定心而缘。永乖其旨。智所不能知。岂是识之所及也。妙智幽鉴故无晦。现为不达故无明。名所不加体相亦夷齐。现婴弱故无强。生老不组故非弱。现有恚碍非净。永拂尘累曰非秽。高栖环中不在方。像无不则不离方。真体淡泊故非有为。飞驰六道故非无为。从天示以下明绝众相尽言语道断也。冥于名相岂言所能名。定求则乖其妙体。非福田契福。非不福田既无定。作福田之者何有实。应供生敬则福生。焉得言应供。无应供者可取。不应供可舍。相无两冥。所以同真际等法性。非曰空同不为金刚以还心所称量。过称量境。细入故非大。弥沦故非小。体绝诸尘之数。所以有而不同尘者。永断结缚故能然也。等三乘法现同一切众生人间也。法无分别者。现同万法。虽等三乘同众生均万法。而不实同。一切无失以下至显示。复明绝于众相。如来应身妙绝。即法身之相应作如是观。若异此观即是邪观也。 法供养品 此品由是前 现代汉语译本： ‘妙有’不同于‘太虚’（空虚）。并非没有‘相’（表象）。‘法身’（佛的真身）超越了有心的境界，所以不执着于‘相’。‘法身’既不在此生死轮回之中，也不在彼无为涅槃之中。‘不中流’，是说不同于众圣贤。虽然超越了‘三非’（非有、非无、非亦有亦无），但其微妙的应化却不曾断绝。正是因为‘妙有’湛然常静，才能在各处显现身影。现在说明，观照于寂灭之中，却垂迹于世间。这句话阐明了‘妙应’的本体。又说明，微妙的‘身’和‘心’，不在此方，也不在彼方，与前文略有不同。但从未离开过此方彼方。如果执着于此方彼方，以固定的心去攀缘，就永远背离了其宗旨。智慧所不能了解的，又怎么是意识所能达到的呢？微妙的智慧幽深明鉴，所以没有晦暗；显现出来，对于不通达的人来说，就没有光明。名称不能加于其上，本体和现象也平等齐一。显现为婴孩般柔弱，所以没有强壮；不受生老病死的束缚，所以不是虚弱。显现有嗔恚和阻碍，就不是清净；永远拂去尘埃和污垢，就称为非污秽。高居于环中，不在任何方位；形象无所不合，又不离开任何方位。真实的本体淡泊无味，所以不是有为法；飞驰于六道之中，所以不是无为法。从‘从天示’以下，说明超越了所有表象，穷尽了所有言语，断绝了言语之道。沉浸于名相之中，又岂是言语所能描述的？如果以固定的心去追求，就会违背其微妙的本体。不是福田，却能契合福德；不是不福田，因为没有固定不变的。那么，作为福田的人，又有什么真实可言呢？应供养而生恭敬，福德就会产生，又怎么能说应供养呢？没有应供养的人可以选取，不应供养的人可以舍弃，‘相’没有两端，所以与真际相同，与法性平等。不是说空同，不能用金刚之心去衡量，超过了可以衡量的境界。细微到无法进入，所以不是大；弥漫于一切，所以不是小。本体超越了所有尘埃的数量，所以存在却不同于尘埃，因为永远断绝了烦恼的束缚，所以能够显现光明。等同于三乘之法，显现与一切众生的人间相同。‘法无分别’，是说显现与万法相同。虽然等同于三乘，等同于众生，等同于万法，但实际上并不相同。从‘一切无失’以下，再次说明超越了所有表象。如来的应化身微妙而殊胜，与法身相应，应当这样观想。如果与此观想不同，那就是邪见。 法供养品 此品由是前文而来。
English
English version: 'Wonderful Existence' is different from 'Great Void' (emptiness). It is not without 'form' (appearance). The 'Dharmakaya' (Buddha's true body) transcends the realm of the intentional mind, therefore it does not cling to 'form'. The 'Dharmakaya' is neither in this cycle of birth and death, nor in that unconditioned Nirvana. 'Not in the middle stream' means it is different from all sages and saints. Although it transcends the 'three negations' (neither existent, nor non-existent, nor both existent and non-existent), its subtle manifestations never cease. It is precisely because 'Wonderful Existence' is serene and eternally still that it can manifest its presence everywhere. Now it is explained that while contemplating in stillness, it leaves its traces in the world. This statement clarifies the essence of 'Wonderful Response'. It also explains that the subtle 'body' and 'mind' are neither here nor there, slightly different from the previous statement. But it has never left here or there. If one clings to here and there, and clings with a fixed mind, one will forever deviate from its essence. What wisdom cannot comprehend, how can consciousness reach? Subtle wisdom is profound and clear, so there is no obscurity; when it manifests, for those who do not understand, there is no light. Names cannot be added to it, and the essence and phenomena are equal and uniform. It manifests as an infant, so there is no strength; it is not bound by birth, old age, sickness, and death, so it is not weak. If there is anger and obstruction, it is not pure; forever sweeping away dust and defilement is called non-defilement. It dwells high in the circle, not in any direction; the image is in accordance with everything, yet it does not leave any direction. The true essence is bland and tasteless, so it is not conditioned; it flies through the six realms, so it is not unconditioned. From 'From the heavens it shows' onwards, it explains that it transcends all appearances, exhausts all words, and cuts off the path of language. Immersed in names and forms, how can it be described by words? If one seeks with a fixed mind, one will violate its subtle essence. It is not a field of merit, but it can accord with merit; it is not a non-field of merit, because there is no fixed and unchanging. Then, what reality is there for those who act as a field of merit? If one makes offerings and generates reverence, merit will arise, so how can one say one should make offerings? Those who do not make offerings can be chosen, and those who do not make offerings can be abandoned. 'Form' has no two ends, so it is the same as the true reality and equal to the Dharma-nature. It is not said to be empty and the same, it cannot be measured by the mind of a Vajra, it exceeds the realm that can be measured. It is so subtle that it cannot enter, so it is not large; it pervades everything, so it is not small. The essence transcends the number of all dusts, so it exists but is different from dust, because it has forever cut off the bonds of afflictions, so it can manifest light. It is equal to the Dharma of the Three Vehicles, and it appears the same as the human world of all sentient beings. 'Dharma has no distinctions' means it appears the same as all dharmas. Although it is equal to the Three Vehicles, equal to sentient beings, and equal to all dharmas, it is not actually the same. From 'Everything is without loss' onwards, it explains again that it transcends all appearances. The manifested body of the Tathagata is subtle and supreme, corresponding to the Dharmakaya, and one should contemplate in this way. If it is different from this contemplation, it is a wrong view. Chapter on Dharma Offerings This chapter comes from the previous text. --------------------------------------------------------------------------------