English
English version: Therefore, even ‘Dharma’ (teachings of the Buddha) should be abandoned, because the thought of clinging to ‘reality’ arises; how much more so ‘non-dharma’ (that which is not the teachings of the Buddha), which should not be clung to in principle. Briefly speaking, this is to show that a Bodhisattva who wishes to attain the ‘Dharmakaya obtained through teaching’ should not generate unreal thoughts. In order to attain the ‘aspect of wisdom’ and even the ‘abode of Dharmakaya’, the sutra says: ‘Subhuti, what do you think? Is there any dharma by which the Tathagata attained complete, unexcelled enlightenment?’ This is based on meaning, showing the reversed complete enlightenment of Bodhi, because the speaker of Dharma is included in complete enlightenment. The sutra says ‘There is a dharma that can be spoken of as the attainment of complete, unexcelled enlightenment’ to explain the aspect, showing the attainment of Dharmakaya. ‘There is no fixed dharma’ because Elder Subhuti guides the Buddha's intention—from the perspective of conventional truth, there is Bodhi and attainment, which is for the sake of wishful acceptance, using skillful means, both exist; if according to the Buddha's intention, both do not exist. To show this principle, it says ‘As I understand the meaning of the Buddha's teaching’ etc. The sutra says ‘Why? Because the dharma spoken by the Tathagata cannot be grasped, cannot be spoken of, is neither dharma nor non-dharma’ This establishes the ultimate truth. Because of speaking the Dharma, one knows the attainment of Bodhi, therefore the ultimate truth is established in speaking the Dharma. Among them, ‘cannot be grasped’ refers to the time of correctly hearing the Dharma. ‘cannot be spoken of’ refers to the time of expounding the Dharma. ‘neither dharma’ is because of the nature of discrimination. ‘nor non-dharma’ is because of the selflessness of Dharma. The sutra says ‘Why? Because it is through non-action that one is called a sage’ ‘Non-action’ is the meaning of non-discrimination, therefore Bodhisattvas who are still learning get this name. In non-arising and non-doing, the Tathagata's transformation of the basis is called purity, therefore the Tathagatas who have nothing more to learn get this name. Among them, the meaning of the initial ‘non-action’ corresponds to samapatti (meditative absorption), and is revealed when subduing distractions. The second ‘non-action’ is only the ultimate truth, because of unsurpassed enlightenment. From then on, in all abodes, it is shown that one is called a sage because of ‘non-action’, it should be known. In the previous abodes, it was not said that one is named by ‘non-action’, here it is said that ‘non-action’ in complete, unexcelled enlightenment has ended. Marks of merit --------------------------------------------------------------------------------
Chinese
至得法身住处。云何显示即彼所有言说法身，出生如来福相至得法身？于彼乃至说一四句偈，生福甚多，况复如来所有福相至得法身。以何因缘，于言说法身中如是说一四句偈能生多福？为成就此义故，经言“何以故？如来阿耨多罗三藐三菩提从此出”者，于中，普集十法、行阿含故；诸佛世尊从此生者，世谛故言佛出生。以有菩提故，即此二并故，名为佛法。以菩提及佛故，经言“须菩提！佛法、佛法者，即非佛法”。 复次，经言“其所生福，胜彼无量阿僧祇”者，此为依义，显示对治福不生故。于中，其福者，此为说相，显示福相法身故。胜彼者，显示欲愿摄持故。经言“世尊！是福聚，即非福聚，是故如来说福聚”，及言“须菩提！佛法、佛法者，即非佛法，是名佛法”者，以此福聚及佛法，为摄取如来福相法身中安立第一义故、为随顺无为得名故，相应三摩钵帝及折伏散乱不复显了。 言“甚多，婆伽婆”、“甚多，修伽陀”二语者，显示摄心、持心。以摄自心，故言受持。为他说者，解释句味故。无量者，过譬喻故。阿僧祇者，显多故。 金刚般若论卷上 大正藏第 25 册 No. 1510a 金刚般若论 金刚般若论卷下 无著菩萨造 隋南印度三藏达 现代汉语译本：到达证得法身（Dharmakaya，佛的法性之身）的境界。如何显示那言说法身（the Dharma body of speech），能出生如来的福相（auspicious marks of the Buddha），直至证得法身？对于那言说法身，乃至宣说一个四句偈（four-line verse），所生的福德也极其众多，更何况是如来所有的福相直至证得法身。以什么因缘，在言说法身中如此宣说一个四句偈就能产生如此多的福德？为了成就这个意义，经文说‘何以故？如来阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）从此出’，其中，普遍聚集十法（ten dharmas）、行阿含（Agama，佛教经藏）的缘故；诸佛世尊从此出生，是依世俗谛（conventional truth）而言佛的出生。因为有菩提（Bodhi，觉悟）的缘故，即此二者并存的缘故，名为佛法（Buddha-dharma，佛陀的教法）。因为菩提及佛的缘故，经文说‘须菩提（Subhuti，佛陀的弟子）！佛法、佛法者，即非佛法’。 再次，经文说‘其所生福，胜彼无量阿僧祇（asamkhya，无数）’，这是依据义理，显示对治福德不生之过。其中，‘其福’，这是说明福德的相状，显示福相法身的缘故。‘胜彼’，显示欲愿的摄持的缘故。经文说‘世尊！是福聚（accumulation of merit），即非福聚，是故如来说福聚’，以及说‘须菩提！佛法、佛法者，即非佛法，是名佛法’，以这福德的聚集及佛法，为了摄取如来的福相法身中安立第一义谛（ultimate truth）的缘故、为了随顺无为法（unconditioned dharma）而得名的缘故，相应于三摩钵帝（samapatti，等至）及折伏散乱，不再显现。 言语中‘甚多，婆伽婆（Bhagavan，世尊）’、‘甚多，修伽陀（Sugata，善逝）’这两句话，显示摄心、持心。因为摄持自己的心，所以说受持。为他人说，是解释句子的意味的缘故。‘无量’，是超过譬喻的缘故。‘阿僧祇’，是显示众多的缘故。 《金刚般若论》卷上 大正藏第 25 册 No. 1510a 《金刚般若论》 《金刚般若论》卷下 无著菩萨造 隋南印度三藏达摩笈多译
English
English version: Having attained the abode of the Dharmakaya (the Dharma body of the Buddha). How is it shown that the Dharmakaya of speech gives rise to the auspicious marks of the Tathagata (Thus Come One), until the attainment of the Dharmakaya? Regarding that Dharmakaya of speech, even reciting a four-line verse generates immense merit, let alone all the auspicious marks of the Tathagata until the attainment of the Dharmakaya. By what cause and condition can reciting a four-line verse in the Dharmakaya of speech generate so much merit? To accomplish this meaning, the sutra says, 'Why? The Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment) of the Tathagata comes from this.' Among them, because of the universal gathering of the ten dharmas and the practice of the Agamas (Buddhist scriptures); the Buddhas, the World Honored Ones, are born from this, which is to say that the birth of the Buddha is spoken of according to conventional truth. Because there is Bodhi (enlightenment), that is, because these two coexist, it is called Buddha-dharma (the Buddha's teachings). Because of Bodhi and the Buddha, the sutra says, 'Subhuti (a disciple of the Buddha)! Buddha-dharma, Buddha-dharma, is not Buddha-dharma.' Furthermore, the sutra says, 'The merit generated surpasses countless asamkhyas (innumerable),' which is based on the meaning, showing the fault of not generating merit to be remedied. Among them, 'the merit' is to describe the characteristics of merit, showing the Dharmakaya of auspicious marks. 'Surpasses them' shows the holding of desires and wishes. The sutra says, 'World Honored One! This accumulation of merit is not an accumulation of merit, therefore the Tathagata speaks of the accumulation of merit,' and says, 'Subhuti! Buddha-dharma, Buddha-dharma, is not Buddha-dharma, it is named Buddha-dharma,' with this accumulation of merit and Buddha-dharma, in order to establish the ultimate truth in the Dharmakaya of the Tathagata's auspicious marks, and in order to conform to the unconditioned dharma, corresponding to samapatti (absorption) and subduing distractions, it is no longer manifested. The words 'very much, Bhagavan (World Honored One),' 'very much, Sugata (Well-Gone One),' show the gathering and holding of the mind. Because of gathering one's own mind, it is said to be upheld. Speaking for others is to explain the meaning of the sentences. 'Countless' is beyond metaphors. 'Asamkhya' is to show multitude. Diamond Prajna Treatise, Volume 1 Taisho Tripitaka Volume 25, No. 1510a, Diamond Prajna Treatise Diamond Prajna Treatise, Volume 2 Composed by Bodhisattva Asanga Translated by Tripitaka Dharmagupta from South India of the Sui Dynasty -------------------------------------------------------------------------------- 磨笈多译
Chinese
已说欲住处竟。今说离障碍住处。有十二种障碍对治应知。何者十二障碍？一慢，二无慢而少闻，三多闻而小攀缘作念修道，四不小攀缘作念修道而舍众生，五不舍众生而乐随外论散动，六虽不散动而破影像相中无巧便，七虽有巧便而福资粮不具，八虽具福资粮而乐味懈怠及利养等，九虽离懈怠利养而不能忍苦，十虽能忍苦而智资粮不具，十一虽具智资粮而不自摄，十二虽自摄而无教授。 初中，为离慢故，经言“须陀洹颇作是念：‘我得须陀洹果’”等，此为依义，显示对治我得慢故。又复，“须陀洹颇作是念”者，即为说相，显示无慢故，亦即是欲愿摄持。经言“世尊！无有所入，不入色、声、香、味、触”者，此为安立第一义。若须陀洹如是念：“我得须陀洹果。”即为有我想。若有我想，则为有慢应知，如是乃至阿罗汉亦尔。上座须菩提自显无诤行第一及阿罗汉共有功德者，以己所证为令信故，以无有法得阿罗汉及无所行故，说无诤行，无诤行此中即为安立第一义。 为离少闻故，经言“如来于然灯如来应供正遍知所有法可取耶”等，谓：“彼佛出世，承事供养时有法可取。”离此分别故，依义等及对治等随义相应应知。 为离小攀缘作念修道故，经言“须菩提！若有菩 萨如是言：‘我当成就严净佛土’”等。若念严净土者，则于色等事分别、生味着，为离此故，经言“是故，须菩提！菩萨应生如是不住心，无所住，不住色、声、香、味、触、法”等。 为离舍众生故，经言“须菩提！譬如有人，身如须弥山王”如是等。此何所显示？为成熟欲界众生故。彼罗睺阿修罗王等一切大身，量如须弥，尚不应见其自体，何况余者。 经言“如来说为非体”者，显示法无我故；“彼体非体”者，显示法体无生、无作故。此即显示自性与相及差别故。 为离乐外论散乱故，经说四种因缘，显示此法胜异也：一摄取福德，二天等供养，三难作，四起如来等念。经言“以此因缘，得福多彼”者，是摄取福德。经言“为他若说、若授、若解释，彼地分即是支提相”者，是天等供养。经言“当得具足最上希有”者，是难作。经言“此地分即为教师住处”，及余“可尊重”者，是起如来等念。于中，说者，为他直说故；授者，教授他故，显示此乐外论散乱对治法胜异已。 于如是法中，或起如言执义。为对治彼未来罪故，经言“如来所说般若波罗蜜，即非般若波罗蜜”故。如般若波罗蜜非波罗蜜，如是亦无有余法如来说者。为显此义故，经言：“颇有法如来可说不”，此显示自 现代汉语译本：像这样说：‘我应当成就庄严清净的佛土’等等。如果念着庄严清净佛土，就会对色等事物分别、产生贪恋执着。为了离开这些，经中说：‘因此，须菩提（Subhuti）！菩萨应当生起这样不住的心，无所住，不住色、声、香、味、触、法’等等。 为了舍离众生，经中说：‘须菩提（Subhuti）！譬如有人，身如须弥山王（Sumeru）’等等。这显示了什么呢？为了成熟欲界众生。那些罗睺阿修罗王（Rāhu Asura-rāja）等一切巨大的身躯，大小如须弥山（Sumeru），尚且不应该见到他们的自体，更何况其他人呢。 经中说‘如来说为非体’，这是为了显示法无我；‘彼体非体’，这是为了显示法体无生、无作。这即是显示自性与相及差别。 为了离开乐于外道理论的散乱，经中说了四种因缘，显示此法的殊胜之处：一是摄取福德，二是天等供养，三是难作，四是生起如来等念。经中说‘以此因缘，得福多彼’，这是摄取福德。经中说‘为他人若说、若授、若解释，彼地分即是支提相’，这是天等供养。经中说‘当得具足最上稀有’，这是难作。经中说‘此地分即为教师住处’，以及其余‘可尊重’，这是生起如来等念。其中，‘说’，是为了直接为他人说；‘授’，是为了教授他人。这显示了此对治乐于外道理论的散乱之法的殊胜之处。 对于这样的法，或者会产生如言取义的执着。为了对治那样的未来罪过，经中说‘如来所说的般若波罗蜜（Prajñāpāramitā），即非般若波罗蜜（Prajñāpāramitā）’。如同般若波罗蜜（Prajñāpāramitā）非波罗蜜（Pāramitā），像这样也没有其余的法是如来说的。为了显示这个意义，经中说：‘有什么法是如来可以说的吗？’这显示了自
English
English version: Thus he speaks: ‘I shall accomplish a Buddha-field adorned and pure,’ and so forth. If one thinks of an adorned and pure field, then one discriminates and becomes attached to things like form, etc. To abandon this, the scripture says, ‘Therefore, Subhuti! A Bodhisattva should generate such a mind that does not abide, without any abiding, not abiding in form, sound, smell, taste, touch, or dharma,’ and so forth. To abandon sentient beings, the scripture says, ‘Subhuti! For example, a person whose body is like Mount Sumeru,’ and so forth. What does this show? It is to mature sentient beings in the desire realm. Those Rāhu Asura-rājas (Rāhu Asura-rāja), and all those with great bodies, the size of Mount Sumeru (Sumeru), should not even see their own bodies, let alone others. The scripture says, ‘The Tathāgata speaks of it as not being a body,’ which shows the absence of self in phenomena; ‘that body is not a body,’ which shows that the nature of phenomena is without origination or action. This shows the self-nature, characteristics, and distinctions. To abandon the distraction of delighting in external doctrines, the scripture speaks of four causes and conditions, showing the superior difference of this dharma: first, accumulating merit; second, offerings from gods, etc.; third, being difficult to do; fourth, generating thoughts of the Tathāgata, etc. The scripture says, ‘Through this cause and condition, one obtains more merit than that,’ which is accumulating merit. The scripture says, ‘If one speaks, teaches, or explains it to others, that place is a shrine,’ which is offerings from gods, etc. The scripture says, ‘One will obtain the most supreme and rare,’ which is being difficult to do. The scripture says, ‘This place is the dwelling place of the teacher,’ and the rest, ‘worthy of respect,’ which is generating thoughts of the Tathāgata, etc. Among these, ‘speaking’ is for directly speaking to others; ‘teaching’ is for instructing others. This shows the superior difference of this dharma that counteracts the distraction of delighting in external doctrines. In such a dharma, one might develop an attachment to the meaning as it is spoken. To counteract that future fault, the scripture says, ‘The Prajñāpāramitā (Prajñāpāramitā) spoken by the Tathāgata is not Prajñāpāramitā (Prajñāpāramitā).’ Just as Prajñāpāramitā (Prajñāpāramitā) is not Pāramitā (Pāramitā), so too, there is no other dharma spoken by the Tathāgata. To show this meaning, the scripture says, ‘Is there any dharma that the Tathāgata can speak?’ This shows the self- -------------------------------------------------------------------------------- 相及平等相法门第一义也。