「须菩提！于意云何？汝等勿谓如来作是念：『我当度众生。』须菩提！莫作是念，何以故？实无有众生如来度者，若有众生如来度者，如来则有我、人、众生、寿者。须菩提！如来说有我者，则非有我，而凡夫之人以为有我。须菩提！凡夫者，如来说则非凡夫，是名凡夫。」
逐句解释
汝等勿谓如来作是念：「我当度众生。」
佛陀告诫弟子们：不要以为如来心里有「我要去度化众生」这个念头。这个念头本身，就包含了四相——有「我」在度，有「众生」被度。如来的行化是自然的流露，不是出于一个「我」的有意为之。就像太阳照耀，不是因为它「想」给光；它就是光。
Do not think the Tathagata has the thought: 'I shall liberate sentient beings'
This is a teaching about the nature of truly enlightened action. A thought like 'I am going to liberate beings' contains, by structure, a self that liberates and beings that are liberated — two of the four marks the sutra has been dissolving throughout. The Buddha's activity in the world is not generated by a decision-making ego choosing to help. It arises naturally and spontaneously from a mind that is completely open — the way warmth radiates from fire, not because fire 'decides' to be warm, but because warmth is its nature.
实无有众生如来度者，若有众生如来度者，如来则有我、人、众生、寿者
如果真的有「如来度了某个众生」这件事，如来就有四相了——就不是如来了。因此，如来的化度，是在没有「度者」和「被度者」的情况下发生的。这不是说如来不帮助众生，而是说帮助的发生，没有执着的「我」在其中。
If there truly were beings liberated by the Tathagata, the Tathagata would have the marks of self, person, being, and lifespan
This is a precise logical point: if the liberation were structured as 'a Tathagata who liberates' and 'beings who are liberated,' there would be a self-concept in the Tathagata — a helper-identity — which would contradict the very state of Buddhahood the sutra has been describing. Liberation happens. Beings are helped. But within the mind that is doing the helping, there is no owner of the act, no bookkeeper tracking results, no self-congratulation at the end. The river flows to the sea; it does not congratulate itself for doing so.
如来说有我者，则非有我，而凡夫之人以为有我
「我」这个概念，如来说它并不是一个真实固定的存在。只是凡夫因为无明，以为有一个永久固定的「我」在那里。这个错误认识，是一切执着和苦的根源。觉悟，就是看清这个错误。
What the Tathagata calls 'self' is not truly self — but ordinary people take it to be self
The word 'ordinary people' (凡夫) here is not a put-down — it is a description of a perceptual situation. Someone who takes the flowing, constructed sense of self to be a solid, permanent entity is in the situation of seeing a rope and mistaking it for a snake. The fear is real; the snake is not. When the light is turned on — when you look clearly — the illusion dissolves. Ordinary people are not a different kind of being from awakened ones; they are awakened beings who have not yet looked clearly at what they take themselves to be.
总结 · Summary
第二十五章的核心：如来不是以「我要度众生」的念头去化度众生的。真正的化度，没有「度者」和「被度者」——因为一旦有这个分别，就有四相了。如来的行化，是无我自然的流露，像阳光照耀、不是因为「想」给光。凡夫与觉者的区别，不在于本质，而在于有没有看清「我」的虚假性。
Chapter 25 addresses the nature of the Buddha's activity: he does not operate from the thought 'I will liberate beings.' True liberation involves no liberator and no liberated — because as soon as those categories appear, ego has re-entered. The Buddha's activity is spontaneous, egoless, like sunlight: it illuminates without deciding to. The difference between an ordinary person and an awakened one is not a difference in nature — it is the difference between mistaking the constructed self for something solid, and seeing through that construction clearly.