English
English version Meeting is fate. The Sutra says: Subhuti (佛陀的弟子) said to the Buddha: 'World Honored One! Will there be beings in the future, in the final age, who, upon hearing such Sutra (经) verses, will generate faith in the true nature of reality?' The Buddha told Subhuti: 'Do not say, "Will there be beings in the future, in the final age, who, upon hearing such Sutra verses, will generate faith in the true nature of reality?"' The Buddha further told Subhuti: 'In the future, in the final age, there will be Bodhisattva-Mahasattvas (大菩萨), who, when the Dharma is about to perish, will be those who uphold the precepts, cultivate merit and virtue, and possess wisdom. They will be able to generate faith in these Sutra verses and regard them as true.' The Buddha further told Subhuti: 'You should know that those Bodhisattva-Mahasattvas have not only cultivated and made offerings to one Buddha, two Buddhas, three, four, or five Buddhas, nor have they only planted roots of goodness with one Buddha, two Buddhas, three, four, or five Buddhas.' The Buddha further told Subhuti: 'They have already cultivated in the presence of immeasurable millions of Buddhas, made offerings to immeasurable hundreds of thousands of millions of Buddhas, and planted various roots of goodness. Upon hearing this Sutra, even with a single thought, they can generate pure faith. Subhuti! The Tathagata (如来) knows all these beings, the Tathagata sees all these beings. Subhuti! These Bodhisattvas generate such immeasurable accumulations of merit and acquire such immeasurable merit. Why? Subhuti! These Bodhisattvas no longer have the perception of self, the perception of beings, the perception of people, or the perception of a life span. Subhuti! These Bodhisattvas have no perception of Dharma, nor is it a non-perception of Dharma, no perception, nor is it a non-perception. Why? Subhuti! If these Bodhisattvas cling to the perception of Dharma, then they are attached to self, people, beings, and a life span. Subhuti! If these Bodhisattvas have a perception of Dharma, they are attached to the perception of self, the perception of people, the perception of beings, and the perception of a life span. Why? Subhuti! One should not grasp at Dharma, nor should one not grasp at Dharma. For this reason, the Tathagata often speaks of the parable of the raft; even the Dharma should be abandoned, how much more so what is not Dharma.' The Treatise says: The fourth part below is for obtaining a dwelling place for the Dharmakaya (佛的法身). Among them are two types: one is speech. -------------------------------------------------------------------------------- 法身，二证得法身。
Chinese
为欲得此言说法身故，经言“世尊！颇有众生，于未来世末世得闻如是修多罗章句”等。于中，修多罗章句者，谓所有义应知。何者为句？如上所说七种义句。于不颠倒义想，是谓实相应知；如言执义，彼非实相。上座须菩提作是念“于未来世，无有生实相”者，为遮此故，世尊言“有正法欲灭时”者，谓修行渐灭时应知。 次后，世尊为如是义，显示五种：一、显示修行，二、显示集因，三、显示善友摄受，四、显示摄福德相应，五、显示实相中当得实想。故经言“有持戒、修福德、智慧者”，此增上戒等三学，显示修行功德。少欲等功德为初，乃至三摩提等。经言“已得供养无量百千诸佛，乃至一心净信”等，此显示集因。一心净信尚得如是，何况生实想也。经言“如来悉知、悉见是诸众生”者，此显示善友所摄。知者，知名身。见者，见色身。谓一切行、住所作中，知其心，见其依止故。经言“生取无量福聚”者，此显示摄福德。生者，福正起时故。取者，即彼灭时摄持种子故。经言“是诸菩萨无复我相、众生相”，乃至“若是菩萨有法想，即着我相、人相、众生相、寿者相”者，此显示实想，对治五种邪取故。何者五邪取？一、外道，二、内法凡夫及声闻，三、增上慢菩萨 现代汉语译本：法身，有两种方式可以证得法身。 为了想要获得这种言说法身，经文中说：‘世尊！是否会有众生，在未来末世能够听闻到这样的修多罗（Sutra，经）章句’等等。其中，修多罗章句指的是所有应该了解的意义。什么是句呢？就像上面所说的七种意义的句子。对于不颠倒的意义产生正确的想法，这才是真实相应的了解；如果执着于字面意义，那就不是真实的实相。上座须菩提（Subhuti）心中想‘在未来世，不会有人产生对实相的正确认识’，为了破除这种想法，世尊说‘当正法将要灭亡的时候’，指的是修行逐渐衰退的时候。 接下来，世尊为了说明这个道理，显示了五种情况：一、显示修行，二、显示积累善因，三、显示被善友摄受，四、显示积累福德相应，五、显示在实相中应当产生正确的想法。所以经文中说‘有持戒、修福德、有智慧的人’，这里通过增上的戒、定、慧三学，显示了修行的功德。以少欲等功德为开始，乃至三摩提（Samadhi，禅定）等。经文中说‘已经供养过无量百千诸佛，乃至一心清净地信奉’等等，这里显示了积累善因。一心清净地信奉尚且能够得到这样的功德，更何况是生起对实相的正确认识呢。经文中说‘如来完全知晓、完全看见这些众生’，这里显示了被善友所摄受。知晓，是知晓他们的名身（Nama-rupa，名色）。看见，是看见他们的色身（Rupa，色）。指的是在一切行为、住所和所作所为中，了解他们的心，看见他们所依赖的事物。经文中说‘产生并获得无量的福德聚集’，这里显示了积累福德。产生，指的是福德正在生起的时候。获得，指的是在那福德灭去的时候摄持住它的种子。经文中说‘这些菩萨不再有我相、众生相’，乃至‘如果菩萨有法想，那就是执着于我相、人相、众生相、寿者相’，这里显示了正确的想法，用来对治五种错误的执取。什么是五种错误的执取呢？一、外道，二、内在佛法中的凡夫和声闻（Sravaka，阿罗汉），三、增上慢菩萨。
English
English version: The Dharmakaya (Dharmakaya, the body of the Dharma), there are two ways to attain the Dharmakaya. In order to obtain this verbal Dharmakaya, the sutra (Sutra, Buddhist scripture) says: 'World Honored One! Are there any sentient beings in the future, in the last age, who will be able to hear such chapters and sentences of the Sutra?' Among them, the chapters and sentences of the Sutra refer to all the meanings that should be understood. What is a sentence? Like the seven kinds of meaningful sentences mentioned above. To have correct thoughts about the meaning without inversion is to understand the true correspondence; if one clings to the literal meaning, that is not the true reality. The Venerable Subhuti (Subhuti, one of the Buddha's disciples) thought in his mind, 'In the future, no one will have a correct understanding of reality.' To dispel this thought, the World Honored One said, 'When the True Dharma is about to perish,' which refers to the gradual decline of practice. Next, the World Honored One, in order to explain this principle, revealed five aspects: first, showing practice; second, showing the accumulation of good causes; third, showing being embraced by good friends; fourth, showing the accumulation of corresponding merits; and fifth, showing that correct thoughts should arise in reality. Therefore, the sutra says, 'There are those who uphold the precepts, cultivate merits, and have wisdom.' Here, through the three studies of enhanced precepts, concentration, and wisdom, the merits of practice are shown. Starting with the merits of having few desires, and so on, up to Samadhi (Samadhi, meditative absorption), etc. The sutra says, 'Having already made offerings to countless hundreds of thousands of Buddhas, and even with one-pointed pure faith,' etc., this shows the accumulation of good causes. Even with one-pointed pure faith, one can obtain such merits, let alone giving rise to a correct understanding of reality. The sutra says, 'The Tathagata (Tathagata, the Buddha) fully knows and fully sees these sentient beings,' this shows being embraced by good friends. Knowing means knowing their Nama-rupa (Nama-rupa, name and form). Seeing means seeing their Rupa (Rupa, form). It refers to understanding their minds and seeing what they rely on in all their actions, dwellings, and deeds. The sutra says, 'Generating and obtaining immeasurable accumulations of merit,' this shows the accumulation of merit. Generating refers to the time when merit is arising. Obtaining refers to holding onto the seeds of that merit when it is extinguished. The sutra says, 'These Bodhisattvas (Bodhisattva, an enlightened being) no longer have the perception of self, the perception of sentient beings,' and even 'If a Bodhisattva has a perception of Dharma, that is clinging to the perception of self, the perception of person, the perception of sentient being, and the perception of lifespan,' this shows correct thoughts, used to counteract five kinds of wrong attachments. What are the five kinds of wrong attachments? First, non-Buddhists; second, ordinary people and Sravakas (Sravaka, a disciple of the Buddha) in the inner Dharma; third, Bodhisattvas with arrogance. --------------------------------------------------------------------------------
Chinese
，四、世间共想定，五、无想定。第一者，我等想转。第二，法相转。第三者，无净想转，此犹有法取。有法取者，谓取无法故。第四者，有想转。第五者，无想转。是诸菩萨于彼皆不转也，此中显了有戒乃至当生无量福聚等。 经言“何以故”者，此言是中邪取，但法及非法想转，非我等想，以我想及依止不转故。然于我想中随眠不断故，则为有我取，是故经言“是诸菩萨，若取法想，则为着我等取”、“若无法想转，则为有我取”等。此我等想转中，余义犹未说。经言“若是菩萨有法相，即着我”等者，于中，取自体相续为我想，我所取为众生想，谓我乃至寿住取为命想，展转取余趣取为人想应知。 于中，言当生实想者，此为依义应知，显示对治不实想故。言于此修多罗章句说中者，此为说相，显示言说法身故，即彼当生实想。中言当生者，是欲愿摄持故。是诸菩萨无复我想转等者，是安立第一义。“须菩提！不应取法，非不取法”者，是显了，谓相应三摩钵帝及散心时，不应取法者，于法体及法无我并不分别。 又，言说法身要义者，经言：“以是义故，如来常说筏喻法门，若解此者，法尚应舍，何况非法。”故法尚应舍，实想生故。何况非法者，理不应故。略说显示，菩萨欲得言说法身 现代汉语译本：四、世间共想定，五、无想定。第一种，我等想的转变。第二种，法相的转变。第三种，无净想的转变，这仍然有对法的执取。有对法的执取，是指执取无法的缘故。第四种，有想的转变。第五种，无想的转变。这些菩萨对于这些转变都不会发生，这里清楚地显示了有戒乃至当生无量福聚等等。 经文说‘何以故’，这是指其中邪见的执取，只是法和非法之想的转变，而不是我等之想，因为我想以及依止都不会转变。然而在我想中随眠没有断绝的缘故，就仍然有我执，所以经文说‘是诸菩萨，若取法想，则为着我等取’、‘若无法想转，则为有我取’等等。这我等想的转变中，其余的意义还没有说。经文说‘若是菩萨有法相，即着我’等等，其中，取自体相续作为我想，我所取作为众生想，所谓我乃至寿住取作为命想，辗转取其余趣取作为人想，应当知道。 其中，说到当生实想，这应当依据意义来理解，显示对治不真实的想法的缘故。说到在此修多罗（Sūtra）章句的解说中，这是在说明法相，显示言说法身的缘故，也就是彼当生实想。中间说到当生，是因为欲愿的摄持的缘故。这些菩萨没有再有我想的转变等等，这是安立第一义。‘须菩提（Subhūti）！不应取法，非不取法’，这是显了，也就是相应的三摩钵帝（Samāpatti）以及散心的时候，不应该取法，对于法的体性以及法无我都不分别。 又，说到说法身的重要意义，经文说：‘以是义故，如来常说筏喻法门，若解此者，法尚应舍，何况非法。’所以法尚且应该舍弃，因为实想生起的缘故。何况非法呢，因为道理上不应该的缘故。简略地说，显示菩萨想要得到言说法身。
English
English version: Four, worldly common samjna (Saṃjñā, perception), five, asaṃjñā (Asaṃjñā, non-perception). The first is the transformation of 'I' and 'we' thought. The second is the transformation of dharma-lakṣaṇa (Dharma-lakṣaṇa, characteristic of dharma). The third is the transformation of non-pure thought, which still involves grasping of dharma. Grasping of dharma means grasping of non-dharma. The fourth is the transformation of thought. The fifth is the transformation of non-thought. These Bodhisattvas do not undergo these transformations. Here, it is clearly shown that having precepts leads to the accumulation of immeasurable merit in future lives. The sutra says 'Why?', this refers to the wrong views held within, only the transformation of dharma and non-dharma thoughts, not the 'I' and 'we' thoughts, because the 'I' thought and its support do not transform. However, because the anusaya (Anusaya, latent tendencies) in the 'I' thought are not severed, there is still 'I'-grasping. Therefore, the sutra says 'If these Bodhisattvas grasp dharma-saṃjñā (Dharma-saṃjñā, perception of dharma), they are attached to 'I' and 'we' grasping', 'If non-dharma-saṃjñā transforms, there is 'I'-grasping', etc. In this transformation of 'I' and 'we' thought, the remaining meanings have not yet been explained. The sutra says 'If a Bodhisattva has dharma-lakṣaṇa, they are attached to 'I'', etc. Among them, taking the continuity of one's own self as 'I'-saṃjñā, what is taken by 'I' as sattva-saṃjñā (Sattva-saṃjñā, perception of sentient beings), so-called taking 'I' until the duration of life as jīva-saṃjñā (Jīva-saṃjñā, perception of life), and taking other destinies in turn as pudgala-saṃjñā (Pudgala-saṃjñā, perception of person) should be known. Among them, saying that real thought will arise, this should be understood according to the meaning, showing the antidote to unreal thoughts. Saying that in the explanation of these sutra verses, this is explaining the characteristics, showing the dharma-kaya (Dharma-kāya, dharma body) of speech, which is the real thought that will arise. Saying 'will arise' in the middle is because of the holding of desire and aspiration. These Bodhisattvas no longer have the transformation of 'I' thought, etc., this is establishing the ultimate meaning. 'Subhūti! One should not grasp dharma, nor not grasp dharma', this is clear, that is, in corresponding samāpatti and in distracted mind, one should not grasp dharma, and one does not differentiate between the nature of dharma and dharma-nairātmya (Dharma-nairātmya, non-self of dharma). Furthermore, speaking of the essential meaning of the dharma-kaya of speech, the sutra says: 'For this reason, the Tathāgata (Tathāgata, Thus Come One) often speaks of the raft parable, if one understands this, dharma should be abandoned, let alone non-dharma.' Therefore, dharma should be abandoned, because real thought arises. Let alone non-dharma, because it is not reasonable. Briefly speaking, it shows that Bodhisattvas want to obtain the dharma-kaya of speech. -------------------------------------------------------------------------------- ，不应作不实想故。 经曰：