Chinese
复次，佛告慧命须菩提：“须菩提！于意云何？如来得阿耨多罗三藐三菩提耶？如来有所说法耶？”须菩提言：“如我解佛所说义，无有定法如来得阿耨多罗三藐三菩提，亦无有定法如来可说。何以故？如来所说法，皆不可取，不可说，非法非非法。何以故？一切圣人皆以无为法得名。” 论曰： 此下证得法身。复有二种：一智相法身，二福相法身。 为欲得智相至得法身住处故，经言“须菩提！于意云何？如来得阿耨多罗三藐三菩提耶”，此为依义，显示翻于正觉菩提取故，说法者正觉所摄故。经言“有法可说阿耨多罗三藐三菩提”者，是为说相，显示至得法身故。 “无有定法”者，上座须菩提道佛意故——世谛故，有菩提及得，是为欲愿摄持，以方便故，二俱为有；若如世尊意说者，二俱无有。为显此故，经言“如我解世尊所说义”等。 又，经言“何以故？如来所说法，不可取，不可说，非法非非法”者，是安立第一义。由说法故、知得菩提故，于说法中安立第一义。于中，不可取者，谓正闻时。不可说者，谓演说时。非法者，分别性。非非法者，法无我故。 经言“何以故？以无为故得名圣人”者，无为者，无分别义也 现代汉语译本： 不应该产生不真实的念头。 经书中说： 再次，佛告诉慧命须菩提（Subhuti，一位佛陀的弟子）：“须菩提！你认为如何？如来（Tathagata，佛陀的称号）证得了阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）吗？如来有所说法吗？”须菩提说：“依我理解佛所说的意义，没有固定的法如来证得阿耨多罗三藐三菩提，也没有固定的法如来可以宣说。为什么呢？如来所说的法，都是不可执取，不可言说，非是法，也非不是法。为什么呢？一切圣人都是以无为法而得名的。” 论中说： 下面是证明获得法身（Dharmakaya，佛的法性之身）。法身又有两种：一是智相法身，二是福相法身。 为了获得智相，乃至获得法身所住之处，经中说“须菩提！你认为如何？如来证得了阿耨多罗三藐三菩提吗”，这是依据意义，显示推翻对于正觉菩提的执取，因为说法者被正觉所摄持。经中说“有法可以宣说阿耨多罗三藐三菩提”的，这是为了说明相，显示到达获得法身。 “没有固定的法”的原因是，上座须菩提知道佛的意图——从世俗谛（Samvriti-satya，相对真理）的角度来说，有菩提和证得，这是为了愿望的摄持，以方便法门（Upaya，善巧方便）的缘故，二者都为有；如果按照世尊（Bhagavan，佛陀的尊称）的意图来说，二者都没有。为了显示这个道理，经中说“依我理解世尊所说的意义”等等。 另外，经中说“为什么呢？如来所说的法，不可执取，不可言说，非是法，也非不是法”的原因是，这是安立第一义谛（Paramartha-satya，胜义谛）。由于说法，知道证得菩提，所以在说法中安立第一义谛。其中，不可执取，是指正在听闻的时候。不可言说，是指正在演说的时候。非是法，是指分别性。非不是法，是指法无我（Dharma-nairatmya，诸法无自性）的缘故。 经中说“为什么呢？以无为的缘故而得名圣人”的原因是，无为，就是没有分别的意义。
English
English version: One should not generate untrue thoughts. The Sutra says: Furthermore, the Buddha told the venerable Subhuti (Subhuti, a disciple of the Buddha): 'Subhuti! What do you think? Has the Tathagata (Tathagata, title of the Buddha) attained Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment)? Does the Tathagata have any Dharma to teach?' Subhuti said: 'According to my understanding of the Buddha's meaning, there is no fixed Dharma by which the Tathagata attains Anuttara-samyak-sambodhi, nor is there any fixed Dharma that the Tathagata can speak of. Why? The Dharma spoken by the Tathagata is all ungraspable, unspeakable, neither Dharma nor not-Dharma. Why? All sages are named by the unconditioned Dharma.' The Treatise says: The following is proof of attaining the Dharmakaya (Dharmakaya, the Dharma-body of the Buddha). There are two kinds of Dharmakaya: one is the Dharmakaya of wisdom aspect, and the other is the Dharmakaya of merit aspect. In order to attain the wisdom aspect, and even the place where the Dharmakaya dwells, the Sutra says, 'Subhuti! What do you think? Has the Tathagata attained Anuttara-samyak-sambodhi?' This is based on meaning, showing the overturning of attachment to perfect enlightenment, because the speaker is encompassed by perfect enlightenment. The Sutra says, 'There is Dharma that can be spoken of as Anuttara-samyak-sambodhi,' which is to explain the aspect, showing the attainment of the Dharmakaya. The reason for 'no fixed Dharma' is that the venerable Subhuti knows the Buddha's intention—from the perspective of conventional truth (Samvriti-satya, relative truth), there is Bodhi and attainment, which is for the sake of upholding vows, and because of skillful means (Upaya, expedient means), both are considered to exist; if according to the intention of the Bhagavan (Bhagavan, honorific title of the Buddha), neither exists. To show this reason, the Sutra says, 'According to my understanding of the meaning spoken by the Bhagavan,' etc. Furthermore, the reason the Sutra says, 'Why? The Dharma spoken by the Tathagata is ungraspable, unspeakable, neither Dharma nor not-Dharma' is that it establishes the ultimate truth (Paramartha-satya, ultimate truth). Because of speaking the Dharma, knowing the attainment of Bodhi, the ultimate truth is established in the speaking of the Dharma. Among them, ungraspable refers to the time of listening. Unspeakable refers to the time of expounding. Neither Dharma refers to the nature of discrimination. Not-Dharma refers to the Dharma's lack of self (Dharma-nairatmya, the selflessness of phenomena). The reason the Sutra says, 'Why? Because of the unconditioned, they are named sages' is that unconditioned means without discrimination. --------------------------------------------------------------------------------
Chinese
，是故菩萨有学得名。无起无作中，如来转依，名为清净，是故如来无学得名。于中，初无为义者，三摩钵帝相应，及折伏散乱时显了故。第二无为，唯第一义者，无上觉故。自此已后一切住处中，皆显以无为故，得名圣人应知。前诸住处中未说无为得名，于此说阿耨多罗三藐三菩提中无为已竟。 经曰： “须菩提！于意云何？若满三千大千世界七宝，以用布施。须菩提！于意云何？是善男子、善女人，所得福德宁为多不？”须菩提言：“甚多，婆伽婆！甚多，修伽陀！彼善男子、善女人，得福甚多。何以故？世尊！是福德聚，即非福德聚，是故如来说福德聚。” 佛言：“须菩提！若善男子、善女人，以满三千大千世界七宝，持用布施。若复于此经中，受持乃至四句偈等，为他人说，其福胜彼，无量不可数。何以故？须菩提！一切诸佛阿耨多罗三藐三菩提法，皆从此经出。一切诸佛如来，皆从此经生。须菩提！所谓佛法者，即非佛法，是名佛法。” 论曰： 此下福相法身。 为欲得福相至得法身住处故，经言“于意云何？若人满三千大千世界七宝，以用布施”等。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 现代汉语译本：因此，菩萨被称为‘有学’。在无起无作之中，如来转依，名为清净，因此如来被称为‘无学’。其中，最初的‘无为’的意义，是与三摩钵帝（Samapatti，禅定）相应，以及在折伏散乱时显现的缘故。第二种‘无为’，唯有第一义谛，因为是无上觉悟的缘故。自此以后，一切住处中，都显现以‘无为’，因此被称为圣人，应当知晓。之前的各种住处中未曾说以‘无为’得名，在此处说阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）中的‘无为’已经完毕。 经文说： ‘须菩提（Subhuti）！你认为怎么样？如果有人用充满三千大千世界的七宝来布施。须菩提（Subhuti）！你认为怎么样？这位善男子、善女人，所得到的福德难道不多吗？’须菩提（Subhuti）说：‘非常多，婆伽婆（Bhagavan，世尊）！非常多，修伽陀（Sugata，善逝）！那位善男子、善女人，得到的福德非常多。为什么呢？世尊（Bhagavan）！因为这福德聚，即非福德聚，所以如来说是福德聚。’ 佛说：‘须菩提（Subhuti）！如果善男子、善女人，用充满三千大千世界的七宝，拿来布施。如果又有人于此经中，受持乃至四句偈等，为他人解说，他的福德胜过前者，无量不可数。为什么呢？须菩提（Subhuti）！一切诸佛的阿耨多罗三藐三菩提法（Anuttara-samyak-sambodhi），都从此经而出。一切诸佛如来，都从此经生。须菩提（Subhuti）！所谓佛法，即非佛法，是名佛法。’ 论中说： 以下是福相法身。 为了获得福相，直至获得法身住处的缘故，经文说‘你认为怎么样？如果有人用充满三千大千世界的七宝来布施’等等。如何显示即彼所有言说法身，出生如来福相直至获得法身？对于他们乃至说一句四句偈，所生的福德都非常多，更何况如来所有的福相直至
English
English version: Therefore, a Bodhisattva is called 'one who is still learning'. In the absence of arising and acting, the Tathagata's (Tathagata, Thus Come One) transformation of the basis is called purity, therefore the Tathagata (Tathagata) is called 'one who has completed learning'. Among them, the meaning of the initial 'unconditioned' is because it corresponds to Samapatti (Samapatti, meditative absorption), and is revealed when subduing distraction. The second 'unconditioned' is only the ultimate truth, because it is unsurpassed enlightenment. From then on, in all abodes, it is revealed through 'unconditionedness', therefore it should be known that they are called sages. In the previous abodes, it was not said that one is named through 'unconditionedness', here it is said that the 'unconditionedness' in Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) is completed. The Sutra says: 'Subhuti (Subhuti)! What do you think? If someone were to give alms with the seven treasures filling three thousand great thousand worlds. Subhuti (Subhuti)! What do you think? Would the merit obtained by this good man or good woman be great?' Subhuti (Subhuti) said: 'Very great, Bhagavan (Bhagavan, World Honored One)! Very great, Sugata (Sugata, Well-Gone One)! That good man or good woman would obtain very great merit. Why? World Honored One (Bhagavan)! Because this collection of merit is not a collection of merit, therefore the Tathagata (Tathagata) speaks of a collection of merit.' The Buddha said: 'Subhuti (Subhuti)! If a good man or good woman were to give alms with the seven treasures filling three thousand great thousand worlds. If someone were to receive, uphold, and explain even four lines of verse from this Sutra to others, their merit would surpass the former, immeasurable and countless. Why? Subhuti (Subhuti)! All the Buddhas' Dharma of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi) comes from this Sutra. All the Tathagatas (Tathagata) are born from this Sutra. Subhuti (Subhuti)! What is called the Buddha-dharma is not the Buddha-dharma; it is called the Buddha-dharma.' The Treatise says: Below is the Dharma-body of blessed marks. In order to obtain the blessed marks, up to obtaining the abode of the Dharma-body, the Sutra says, 'What do you think? If someone were to give alms with the seven treasures filling three thousand great thousand worlds,' and so on. How does it show that the Dharma-body of speech, which is theirs, gives rise to the Tathagata's (Tathagata) blessed marks up to obtaining the Dharma-body? Even saying one four-line verse, the merit produced is very great, let alone all the blessed marks of the Tathagata (Tathagata) up to --------------------------------------------------------------------------------
Chinese
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。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。已说欲住处竟。 金刚般若波罗蜜经论卷上 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中 无著菩萨造 隋南天竺三藏法师达摩岌多译 经曰： “须菩提！于意云何？须陀洹能作是念‘我得须陀 现代汉语译本： 获得法身。因为什么因缘，在言说法身中如此宣说一个四句偈就能产生众多福德？为了成就这个意义，经文说：‘为什么呢？如来的阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）从此而出’。其中，普遍聚集十法、行阿含（Agama，阿含经）的缘故，诸佛世尊从此出生，这是世俗谛的说法，说佛出生。因为有菩提（Bodhi，觉悟）的缘故，即此二者并存的缘故，名为佛法。因为菩提和佛的缘故，经文说：‘须菩提！佛法，即非佛法。’ 再次，经文说：‘其所生福，胜过彼无量阿僧祇（Asamkhya，无数）’，这是依据意义，显示对治福不生。其中，‘其福’，这是说明相，显示福相法身的缘故。‘胜彼’，显示欲愿摄持的缘故。经文说：‘世尊！是福聚，即非福聚，是故如来说福聚’，以及说‘须菩提！佛法、佛法，即非佛法，是名佛法’，这是用福聚和佛法，来摄取如来福相法身中安立第一义。为了随顺无为而得名，相应于三摩钵帝（Samapatti，等至）以及折伏散乱，不再显现。 言语‘甚多，婆伽婆（Bhagavan，世尊）’、‘甚多，修伽陀（Sugata，善逝）’，显示摄心、持心。因为摄自心的缘故，所以说受持。为他人说，是解释句子的意味。‘无量’，是超过譬喻的缘故。‘阿僧祇’，是显示众多的缘故。已经说完欲住之处。 《金刚般若波罗蜜经论》卷上 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》卷中 无著菩萨造 隋南天竺三藏法师达摩岌多译 经文说： ‘须菩提！你认为怎么样？须陀洹（Srotapanna，入流果）会这样想“我得了须陀洹果”吗？’