Chinese
佛言：“如是，如是。须菩提！实无有法如来于然灯佛所得阿耨多罗三藐三菩提。须菩提！若有法如来得阿耨多罗三藐三菩提者，然灯佛则不与我授记：‘汝于来世当得作佛，号释迦牟尼。’以实无有法得阿耨多罗三藐三菩提，是故然灯佛与我授记，作如是言：‘摩那婆！汝于来世当得作佛，号释迦牟尼。’何以故？须菩提！言如来者，即实真如。 “须菩提！若有人言‘如来得阿耨多罗三藐三菩提’者，是人不实语。须菩提！实无有法佛得阿耨多罗三藐三菩提。须菩提！如来所得阿耨多罗三藐三菩提，于是中不实不妄语，是故如来说一切法皆是佛法。须菩提！所言一切法、一切法者，即非一切法，是故名一切法。” 论曰： 此下第十六求教授。 依离障碍十二种中，为离无教授故，经言“须菩提！于意云何？如来于然灯佛所，有法得阿耨多罗三藐三菩提不”如是等。 又，经言“须菩提！若有法如来得阿耨多罗三藐三菩提者，然灯佛则不与我授记：‘汝于来世当得作佛’”等，此有何意？“若菩提法可说，如彼然灯如来所说者，我于彼时便得菩提，然灯如来则不授记言我得等；以彼法不可说故，我于彼时不得菩提，是故与我授记。”此是其义应知。 又，何故彼法 现代汉语译本 佛说：‘是的，是的。须菩提（Subhuti，佛陀的弟子）！实际上没有一种固定的法，如来（Tathagata，佛陀的称号）从然灯佛（Dipankara Buddha，过去佛）那里获得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）。须菩提！如果有一种固定的法，如来可以获得阿耨多罗三藐三菩提，那么然灯佛就不会给我授记：‘你于来世应当成佛，号释迦牟尼（Sakyamuni，现在佛）。’正因为实际上没有一种固定的法可以获得阿耨多罗三藐三菩提，所以然灯佛才给我授记，这样说：‘摩那婆（Manava，修行者）！你于来世应当成佛，号释迦牟尼。’为什么呢？须菩提！所说的如来，就是真实不变的真如（Tathata，事物的本性）。’ ‘须菩提！如果有人说‘如来获得了阿耨多罗三藐三菩提’，这个人说的是不真实的。须菩提！实际上没有一种固定的法，佛可以获得阿耨多罗三藐三菩提。须菩提！如来所获得的阿耨多罗三藐三菩提，在这里面没有虚假和妄语，所以如来说一切法都是佛法。须菩提！所说的一切法、一切法，就不是一切法，所以才叫做一切法。’ 论曰： 以下是第十六部分，寻求教授。 依据远离障碍的十二种情况中，为了远离没有教授的情况，经文说‘须菩提！你认为怎么样？如来在然灯佛那里，有一种法可以获得阿耨多罗三藐三菩提吗？’等等。 又，经文说‘须菩提！如果有一种法如来可以获得阿耨多罗三藐三菩提，那么然灯佛就不会给我授记：‘你于来世应当成佛’等等，这有什么含义呢？‘如果菩提法是可以说的，就像然灯如来所说的那样，我那时就应该获得菩提，然灯如来就不会授记说我能获得等等；因为那个法是不可说的，所以我那时没有获得菩提，所以才给我授记。’这应该是其中的含义。
English
English version The Buddha said: 'So it is, so it is, Subhuti (Subhuti, a disciple of the Buddha)! In reality, there is no fixed Dharma (law, teaching) by which the Tathagata (Tathagata, title of the Buddha) attained Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) from Dipankara Buddha (Dipankara Buddha, a past Buddha). Subhuti! If there were a fixed Dharma by which the Tathagata could attain Anuttara-samyak-sambodhi, then Dipankara Buddha would not have given me the prediction: ‘You, in a future life, shall become a Buddha, named Sakyamuni (Sakyamuni, the present Buddha).’ It is precisely because there is no fixed Dharma by which Anuttara-samyak-sambodhi can be attained that Dipankara Buddha gave me the prediction, saying: ‘Manava (Manava, a practitioner)! You, in a future life, shall become a Buddha, named Sakyamuni.’ Why is that? Subhuti! What is called the Tathagata is the true and unchanging Suchness (Tathata, the nature of things).' 'Subhuti! If someone says, ‘The Tathagata has attained Anuttara-samyak-sambodhi,’ that person is speaking untruthfully. Subhuti! In reality, there is no fixed Dharma by which the Buddha can attain Anuttara-samyak-sambodhi. Subhuti! The Anuttara-samyak-sambodhi that the Tathagata has attained is without falsehood or deception; therefore, the Tathagata says that all Dharmas are Buddha-Dharmas. Subhuti! What is called all Dharmas, all Dharmas, are not all Dharmas; therefore, they are called all Dharmas.' Treatise says: The following is the sixteenth section, seeking instruction. Based on the twelve kinds of situations for being free from obstacles, in order to be free from the situation of having no instruction, the sutra says, 'Subhuti! What do you think? Did the Tathagata, at Dipankara Buddha's place, have a Dharma by which he attained Anuttara-samyak-sambodhi?' and so on. Also, the sutra says, 'Subhuti! If there were a Dharma by which the Tathagata could attain Anuttara-samyak-sambodhi, then Dipankara Buddha would not have given me the prediction: ‘You, in a future life, shall become a Buddha,’ etc. What is the meaning of this? ‘If the Bodhi-Dharma were something that could be spoken, like what Dipankara Tathagata said, then I should have attained Bodhi at that time, and Dipankara Tathagata would not have given the prediction that I would attain it, etc.; because that Dharma is unspeakable, I did not attain Bodhi at that time, and therefore he gave me the prediction.’ This should be understood as its meaning. --------------------------------------------------------------------------------
Chinese
不可说？经言“须菩提！言如来者，即实真如”故。如清净故，名为如来，以如不可说故，作此说。清净如名为真如，犹如真金。 或言：“然灯如来所，于法不得菩提，世尊后时，自得菩提。”为离此取故，经言“须菩提！若有人言‘如来得阿耨多罗三藐三菩提’者，是人不实语”等故。 又，经言“须菩提！如来所得阿耨多罗三藐三菩提，于是中不实不妄语”者，显示真如无二故。云何不实？谓言说故。不妄者，谓彼菩提不无世间言说故。 经言“是故如来说一切法皆是佛法”者，此何义？显一切法、法如清净故。如者，遍一切法故，此是其义。又，彼一切法，法体不成就，为安立第一义故，经言“须菩提！所言一切法、一切法者，即非一切法，是名一切法”故。 金刚般若波罗蜜经论卷中 大正藏第 25 册 No. 1510b 金刚般若波罗蜜经论 金刚般若波罗蜜经论卷下 无著菩萨造 隋南天竺三藏法师达摩岌多译 经曰： “须菩提！譬如有人，其身妙大。”须菩提言：“世尊！如来说人身妙大，则非大身，是故如来说名大身。” 佛言：“须菩提！菩萨亦如是。若作是言：‘我当灭度无量众生。’则非菩萨。”佛言：“须菩提 现代汉语译本 不可说？经中说：‘须菩提（Subhuti）！所说的如来（Tathagata），就是真实不变的真如（Tathata）’。因为清净的缘故，名为如来，因为真如不可言说，所以这样说。清净的真如名为真如，就像纯真的黄金。 或者有人说：‘燃灯如来（Dipamkara Buddha）处，对于法没有得到菩提（Bodhi），世尊（Bhagavan，释迦牟尼佛）后来，自己才得到菩提。’为了离开这种执取，经中说：‘须菩提！如果有人说‘如来得到阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）’，这个人就是说不真实的话’等等。 又，经中说：‘须菩提！如来所得到的阿耨多罗三藐三菩提，在这其中没有不实也没有虚妄’，这是显示真如没有二元对立的缘故。为什么说不实？因为可以用言语表达的缘故。说不虚妄，是因为那个菩提不是没有世间的言语表达的缘故。 经中说：‘是故如来说一切法皆是佛法’，这是什么意思？显示一切法、法的真如都是清净的缘故。真如，是遍及一切法的缘故，这就是它的意义。又，那一切法，法的本体并不成立，为了安立第一义谛的缘故，经中说：‘须菩提！所说的一切法、一切法，就不是一切法，只是名为一切法’。 金刚般若波罗蜜经论卷中 大正藏第 25 册 No. 1510b 金刚般若波罗蜜经论 金刚般若波罗蜜经论卷下 无著菩萨造 隋南天竺三藏法师达摩岌多译 经曰： ‘须菩提（Subhuti）！譬如有人，他的身体非常高大。’须菩提说：‘世尊（Bhagavan）！如来说人身非常高大，那就不是真正的大身，所以如来说名为大身。’ 佛说：‘须菩提！菩萨也应该是这样。如果（菩萨）这样说：‘我应当灭度无量众生。’那就不是菩萨。’佛说：‘须菩提！
English
English version Unspeakable? The sutra says, 'Subhuti! What is called the Tathagata (Tathagata), is the true Suchness (Tathata).' Because of purity, it is called Tathagata, and because Suchness is unspeakable, it is said this way. Pure Suchness is called True Suchness, like pure gold. Or someone might say, 'At Dipamkara Buddha's (Dipamkara Buddha) place, he did not attain Bodhi (Bodhi) regarding the Dharma, and the Bhagavan (Bhagavan, Shakyamuni Buddha) later attained Bodhi himself.' To avoid this attachment, the sutra says, 'Subhuti! If someone says, 'The Tathagata has attained Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment),' that person is speaking untruthfully,' and so on. Furthermore, the sutra says, 'Subhuti! The Anuttara-samyak-sambodhi attained by the Tathagata is neither unreal nor false,' which shows that True Suchness is without duality. Why is it unreal? Because it can be expressed in words. It is not false because that Bodhi is not without worldly expression. The sutra says, 'Therefore, the Tathagata says that all dharmas are Buddha-dharmas.' What does this mean? It shows that all dharmas and the Suchness of dharmas are pure. Suchness pervades all dharmas, and this is its meaning. Moreover, the essence of all those dharmas is not established. To establish the ultimate truth, the sutra says, 'Subhuti! What is called all dharmas, all dharmas, is not all dharmas, but is merely called all dharmas.' Diamond Wisdom Paramita Sutra Treatise, Scroll Middle Taisho Tripitaka Volume 25 No. 1510b Diamond Wisdom Paramita Sutra Treatise Diamond Wisdom Paramita Sutra Treatise, Scroll Lower Composed by Bodhisattva Asanga Translated by Tripitaka Master Dharmagupta from South India of the Sui Dynasty The Sutra says: 'Subhuti (Subhuti)! For example, a person whose body is wonderfully large.' Subhuti said, 'Bhagavan (Bhagavan)! The Tathagata says that a person's body is wonderfully large, then it is not truly a large body, therefore the Tathagata says it is named a large body.' The Buddha said, 'Subhuti! Bodhisattvas should also be like this. If (a Bodhisattva) says, 'I shall liberate immeasurable sentient beings,' then that is not a Bodhisattva.' The Buddha said, 'Subhuti!' --------------------------------------------------------------------------------
Chinese
！于意云何？颇有实法名为菩萨不？”须菩提言：“不也。世尊！实无有法名为菩萨。是故佛说一切法无众生、无人、无寿者。” 论曰： 此下第十七为入证道故，经言“须菩提！譬如有人，其身妙大”如是等，显示入证道时得智慧故离慢。 云何得智？有二种智故：一、摄种性智，二、平等智。若得智已，得生如来家，得决定绍佛种，此为摄种性智。得此已，能得妙身。于中，妙身者，谓至得身成就，身得毕竟转依故。大身者，一切众生身摄身故。若于此家长夜愿生，既得生已便得彼身，是名妙身平等智。复有五种平等因缘：一、粗恶平等，二、法无我平等，三、断相应平等，四、无希望心相应平等，五、一切菩萨证道平等。得此等故，得为大身，摄一切众生大身故。 于彼身中，安立非自、非他故，经言“世尊！如来说人身妙大，则非大身，是故如来说名大身”等者，于此妙身等中安立第一义。如是等，是为得智慧。 云何离慢？经言“须菩提！菩萨亦如是。若作是言：‘我当灭度无量众生’”等。此云何可知？若作是念：“我灭度众生，我是菩萨。”应知此是慢者，非实义菩萨。为显示此故，经言“是故佛说一切法无众生”等，若菩萨有众生念，则不得妙身、大身故。 现代汉语译本： ‘须菩提，你的意思如何？’佛问，‘难道真有实在的法可以称为菩萨（Bodhisattva，指发愿成佛的修行者）吗？’须菩提（Subhuti，佛陀的弟子）回答：‘不是的，世尊！实际上没有一种法可以称为菩萨。因此，佛才说一切法中没有众生、没有人、没有寿者。’ 论曰： 以下第十七段是为了进入证道（证悟真理的道路）而设。经文中说‘须菩提！譬如有人，其身妙大’等等，是为了显示进入证道时，因为获得智慧而远离我慢。 如何获得智慧？因为有两种智慧：一是摄种性智（comprehending lineage wisdom），二是平等智（wisdom of equality）。如果获得了智慧，就能生于如来（Tathagata，佛的称号）之家，就能决定继承佛的种子，这就是摄种性智。获得这种智慧后，就能得到妙身。其中，妙身指的是达到身成就，身体得到究竟的转依（transformation of basis）的境界。大身指的是一切众生的身都包含在自身之中。如果在这个家中长久地希望出生，既然已经出生就能得到那样的身体，这就是妙身平等智。还有五种平等的因缘：一是粗恶平等（equality of coarse and evil），二是法无我平等（equality of the selflessness of phenomena），三是断相应平等（equality of cessation correspondence），四是无希望心相应平等（equality of correspondence with a mind without hope），五是一切菩萨证道平等（equality of the path to enlightenment for all Bodhisattvas）。因为得到这些平等，所以能成为大身，包含一切众生的大身。 在那个身体中，安立非自、非他的境界，经文中说‘世尊！如来说人身妙大，则非大身，是故如来说名大身’等等，是在这个妙身等等之中安立第一义（ultimate meaning）。像这样等等，就是获得智慧。 如何远离我慢？经文中说‘须菩提！菩萨亦如是。若作是言：‘我当灭度无量众生’等等。’这如何得知呢？如果这样想：‘我灭度众生，我是菩萨。’应该知道这是有我慢的人，不是真正意义上的菩萨。为了显示这一点，经文中说‘是故佛说一切法无众生’等等，如果菩萨有众生之念，就不能得到妙身、大身。