English
English version: Requesting instruction. The sutra says, 'What do you think? Did the Tathagata (如来) obtain any Dharma (法) from Dipamkara Buddha (燃灯佛) by which he attained Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提, unsurpassed perfect enlightenment)?' and so on. Seventeen, attaining the Path. The sutra says, 'For example, if someone's body is wonderfully large' and so on. Eighteen, seeking the Buddha-ground. The sutra says, 'Subhuti (须菩提)! If a Bodhisattva (菩萨) says, 'I adorn the Buddha-land,' he is not called a Bodhisattva' and so on. The abodes, etc., can be briefly summarized into eight types to be fulfilled: 1. Abode of gathering, 2. Abode of purity through Paramitas (波罗蜜), 3. Abode of desire, 4. Abode free from obstacles, 5. Abode of pure mind, 6. Abode of ultimate attainment, 7. Abode of vastness, 8. Abode of profoundness. Among these, the abode of gathering refers to generating the Bodhicitta (菩提心, mind of enlightenment). The abode of purity through Paramitas refers to practice corresponding to the Paramitas (到彼岸, perfections). The abode of desire refers to desiring to obtain the Rupakaya (色身, form body) and Dharmakaya (法身, Dharma body). The abode free from obstacles refers to the remaining twelve types. The abode of pure mind refers to attaining the Path. The abode of ultimate attainment refers to seeking the Buddha-ground. The abodes of vastness and profoundness are common to all abodes. In the initial abode, if it is said, 'A Bodhisattva should generate such a thought: 'All sentient beings'' and so on, this is vastness. Furthermore, if it is said, 'If a Bodhisattva has the appearance of sentient beings' and so on, this is profoundness. In the second abode, if it is said, 'A Bodhisattva does not abide in things but practices giving' and so on, this is profoundness. If it is further said, 'The accumulation of merit he possesses is immeasurable' and so on, this is vastness. Likewise, in the remaining abodes, vastness, profoundness, etc., should be understood according to their corresponding situations. The abodes have been explained. Four, regarding antidotes, when a Bodhisattva practices accordingly and dwells in various abodes, two types of antidotes should be understood: 1. Wrong practice, 2. Correct practice shared in common. Here, 'view' refers to discrimination. In the initial abode, if it is said, 'A Bodhisattva should generate such a thought: 'All sentient beings'' etc., this is the antidote to wrong practice—generating such a thought is the --------------------------------------------------------------------------------
Chinese
萨邪行。若复说言“若菩萨有众生想”等，此为共见正行对治。此分别执，菩萨亦应断，谓“我应灭度众生”故。于第二住处中，若说“应行布施”，此为邪行对治，非于布施是菩萨邪行。若复说言“住于事”等，此是共见正行对治。此分别执，菩萨亦应断，谓“应行布施”故。 五、不失者，谓离二边。云何二边？谓增益边、损减边。若于如言辞法中，分别执有自性，是增益边；若于法无我事中而执为无，是损减边。于中，若说言“世尊！若福聚，非聚”，此遮增益边，以无彼福聚分别自性故。若复说言“是故如来说福聚”，此遮损减边，彼不如言辞有自性，而有可说事，以如来说福聚故，此得显示如是。“须菩提！佛法、佛法者，如来说非佛法”者，此遮增益边。“是名佛法”者，此遮损减边。于中，“如来说非佛法”者，显示不失义。“是名佛法”者，显示相应义。何者是相应？若佛法如说有自性者，则如来不说佛法，以虽不说亦自知故，是故无有自性；为世谛故，如来说名佛法。如是，于一切处显示不共及相应义应知。复次，佛法者，摄波罗蜜事及念处等菩提分应知。菩萨离此二边故，于彼对治不复更失，故名不失。 六、地者，此地有三种，谓信行地、净心地、如来地。于中，前十六处显示信 现代汉语译本 萨邪行。如果又说‘如果菩萨有众生想’等等，这是为了对治共同的常见正行。这种分别执着，菩萨也应该断除，因为（菩萨认为）‘我应该灭度众生’。在第二住处中，如果说‘应该行布施’，这是为了对治邪行，而不是说布施本身是菩萨的邪行。如果又说‘安住于事’等等，这是为了对治共同的常见正行。这种分别执着，菩萨也应该断除，因为（菩萨认为）‘应该行布施’。 五、不失，是指远离两种边见。什么是两种边见？是指增益边和损减边。如果对于如言辞的法中，分别执着有自性，这就是增益边；如果在法无我的事情中却执着为无，这就是损减边。其中，如果说‘世尊！如果福德积聚，不是积聚’，这是遮止增益边，因为没有那个福德积聚分别的自性。如果又说‘所以如来说福德积聚’，这是遮止损减边，它不像言辞那样有自性，而是有可以述说的事情，因为如来说福德积聚，这才能显示是这样的。‘须菩提！佛法、佛法，如来说非佛法’，这是遮止增益边。‘是名佛法’，这是遮止损减边。其中，‘如来说非佛法’，显示不失的意义。‘是名佛法’，显示相应的意义。什么是相应？如果佛法如所说有自性，那么如来就不说佛法，因为即使不说也自己知道，所以没有自性；为了世俗谛的缘故，如来说名为佛法。像这样，在一切处显示不共及相应的意义应该知道。进一步说，佛法，应该理解为包含波罗蜜（pāramitā，到彼岸）的事项以及念处（smṛtyupasthāna，四念住）等菩提分（bodhipākṣika-dharmas，菩提分法）。菩萨远离这两种边见，所以对于那些对治法不再失去，所以叫做不失。 六、地，这里所说的地有三种，即信行地、净心地、如来地。其中，前面的十六处显示信
English
English version Sā is an incorrect practice. If it is further said, 'If a Bodhisattva has the thought of sentient beings,' etc., this is to counteract the common, perceived correct practice. This discriminating attachment should also be abandoned by the Bodhisattva, because (the Bodhisattva thinks) 'I should liberate sentient beings.' In the second dwelling place, if it is said, 'One should practice giving,' this is to counteract incorrect practice, not that giving itself is an incorrect practice for a Bodhisattva. If it is further said, 'Abiding in things,' etc., this is to counteract the common, perceived correct practice. This discriminating attachment should also be abandoned by the Bodhisattva, because (the Bodhisattva thinks) 'One should practice giving.' 5. Non-loss refers to being away from two extremes. What are the two extremes? They are the extreme of augmentation and the extreme of diminution. If, regarding the Dharma as expressed in words, one discriminately clings to inherent existence, that is the extreme of augmentation. If, regarding the matter of the Dharma's non-self, one clings to non-existence, that is the extreme of diminution. Among these, if it is said, 'World Honored One! If a collection of merit is not a collection,' this prevents the extreme of augmentation, because there is no inherent existence to be discriminated in that collection of merit. If it is further said, 'Therefore, the Tathāgata speaks of a collection of merit,' this prevents the extreme of diminution; it does not have inherent existence like words, but there are things that can be spoken of, because the Tathāgata speaks of a collection of merit, and this is how it is shown. 'Subhūti! The Dharma of the Buddha, the Dharma of the Buddha, the Tathāgata says is not the Dharma,' this prevents the extreme of augmentation. 'It is called the Dharma of the Buddha,' this prevents the extreme of diminution. Among these, 'The Tathāgata says is not the Dharma' shows the meaning of non-loss. 'It is called the Dharma of the Buddha' shows the meaning of correspondence. What is correspondence? If the Dharma of the Buddha had inherent existence as spoken of, then the Tathāgata would not speak of the Dharma of the Buddha, because even if he did not speak of it, he would know it himself, so there is no inherent existence; for the sake of conventional truth, the Tathāgata speaks of it as the Dharma of the Buddha. Thus, it should be known that the meaning of non-commonality and correspondence is shown in all places. Furthermore, the Dharma of the Buddha should be understood as including the matters of the pāramitās (pāramitā, perfection, going to the other shore) and the bodhipākṣika-dharmas (bodhipākṣika-dharmas, factors conducive to enlightenment) such as the smṛtyupasthānas (smṛtyupasthāna, the four foundations of mindfulness). Because the Bodhisattva is away from these two extremes, he no longer loses those antidotes, so it is called non-loss. 6. Ground: Here, the ground is of three types: the ground of faith-conduct, the ground of pure mind, and the ground of the Tathāgata. Among these, the preceding sixteen places show faith. --------------------------------------------------------------------------------
Chinese
行地，证道住处是净心地，后上求佛地。 七、立名，名“金刚能断”者，此名有二义相应知，如说入正见行、入邪见行故。金刚者，细、牢故。细者，智因故。牢者，不可坏故。能断者，般若波罗蜜中，闻思修所断，如金刚断处而断故，是名金刚能断。又如画金刚形，初、后阔，中则狭。如是，般若波罗蜜中，狭者谓净心地，初、后阔者谓信行地、如来地。此显示不共义也。 彼五种义句，上上依止应知，彼等皆依止地故说。 经曰： 如是我闻： 一时，婆伽婆在舍婆提城祇树给孤独园，与大比丘众千二百五十人俱。尔时，世尊食时，着衣持钵，入舍婆提大城乞食。于其城中，次第乞食已，还至本处。饭食讫，收衣钵，洗足已，如常敷坐，结跏趺坐，端身而住，正念不动。 尔时，诸比丘来诣佛所，到已，顶礼佛足，右绕三匝，退坐一面。尔时，慧命须菩提在大众中即从坐起，偏袒右肩，右膝着地，向佛合掌，恭敬而立，白佛言：“希有，世尊！如来、应供、正遍知，善护念诸菩萨，善付嘱诸菩萨。” 论曰： 修多罗身相续，此义句今当说。世尊何故以寂静者威仪而坐也？显示唯寂静者于法能觉、能说故。 经言“善摄第一菩萨摩诃萨”者，谓已熟菩 行地（修行之地），证道住处是净心地（证悟的居所是清净之心），后上求佛地（最终向上证得佛的境界）。 七、立名，名‘金刚能断’者，此名有二义相应知，如说入正见行、入邪见行故。金刚者，细、牢故。细者，智因故。牢者，不可坏故。能断者，般若波罗蜜中，闻思修所断，如金刚断处而断故，是名金刚能断。又如画金刚形，初、后阔，中则狭。如是，般若波罗蜜中，狭者谓净心地，初、后阔者谓信行地、如来地。此显示不共义也。 彼五种义句，上上依止应知，彼等皆依止地故说。 经曰： 如是我闻： 一时，婆伽婆（Bhagavan，世尊）在舍婆提城（Śrāvastī，古印度城市名）祇树给孤独园（Jetavana Anathapindika-arama，祇陀林给孤独园），与大比丘众千二百五十人俱。尔时，世尊食时，着衣持钵，入舍婆提大城乞食。于其城中，次第乞食已，还至本处。饭食讫，收衣钵，洗足已，如常敷坐，结跏趺坐，端身而住，正念不动。 尔时，诸比丘来诣佛所，到已，顶礼佛足，右绕三匝，退坐一面。尔时，慧命须菩提（Subhuti，佛陀的弟子之一）在大众中即从坐起，偏袒右肩，右膝着地，向佛合掌，恭敬而立，白佛言：‘希有，世尊！如来（Tathagata，佛的称号之一）、应供（Arhat，阿罗汉的称号之一）、正遍知（Samyaksambuddha，正等觉者），善护念诸菩萨，善付嘱诸菩萨。’ 论曰： 修多罗（Sutra，经）身相续，此义句今当说。世尊何故以寂静者威仪而坐也？显示唯寂静者于法能觉、能说故。 经言‘善摄第一菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）’者，谓已熟菩
English
English version: The stage of practice, the abode of enlightenment is the pure mind ground, and afterwards, one seeks the Buddha ground. 7. Establishing the name, named 'Vajra Cutter', this name has two meanings that should be understood accordingly, as it speaks of entering the path of right view and entering the path of wrong view. 'Vajra' (diamond) means fine and firm. Fine means it is the cause of wisdom. Firm means it is indestructible. 'Cutter' means that within the Prajna Paramita (Perfection of Wisdom), what is severed through hearing, thinking, and meditating, is severed as a vajra cuts, hence the name Vajra Cutter. Furthermore, like a drawing of the Vajra form, wide at the beginning and end, narrow in the middle. Likewise, within the Prajna Paramita, the narrow part refers to the pure mind ground, while the wide parts at the beginning and end refer to the ground of faith and practice, and the ground of the Tathagata (Buddha). This reveals the uncommon meaning. These five types of meaning-sentences, it should be understood that the higher ones rely on the lower ones, because they are all said to rely on the ground. The Sutra says: 'Thus have I heard:' 'At one time, the Bhagavan (Blessed One) was in the Jeta Grove (Jetavana) of Anathapindika (Anathapindada) in the city of Śrāvastī (Shravasti), together with a large assembly of twelve hundred and fifty Bhikshus (monks). At that time, the World Honored One, during mealtime, put on his robes, held his bowl, and entered the great city of Śrāvastī to beg for food. Having begged for food in the city in an orderly manner, he returned to his place. After the meal, he put away his robes and bowl, washed his feet, and sat down as usual, sitting cross-legged, upright in body, abiding in mindfulness without wavering.' 'At that time, the Bhikshus came to the Buddha's place, and having arrived, they bowed at the Buddha's feet, circumambulated him three times to the right, and withdrew to sit on one side. At that time, the Venerable Subhuti (Subhuti), in the midst of the assembly, rose from his seat, bared his right shoulder, knelt on his right knee, faced the Buddha with palms together, stood respectfully, and said to the Buddha: 'Rare indeed, World Honored One! The Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), well protects and remembers all Bodhisattvas (Enlightening Beings), well entrusts all Bodhisattvas.' Treatise says: The Sutra (thread) body continues, this meaning-sentence will now be explained. Why does the World Honored One sit with the demeanor of a tranquil one? It shows that only the tranquil one can awaken to and speak the Dharma. The Sutra says 'well gathers the foremost Bodhisattva-Mahasattva (Great Bodhisattva)', meaning those who are already ripe --------------------------------------------------------------------------------