English
English version: Having attained the Dharmakaya (法身, Dharma Body). What is the cause and condition that uttering a four-line verse in the Dharmakaya of speech can generate so much merit? To accomplish this meaning, the sutra says: 'Why? Because the Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提, unsurpassed, complete and perfect enlightenment) of the Tathagata (如来, Thus Come One) comes from this.' Among them, because of the universal gathering of the ten dharmas and the practice of the Agamas (阿含, collection of early Buddhist texts), the Buddhas, the World-Honored Ones, are born from this. This is the conventional truth, saying that the Buddha is born. Because of Bodhi (菩提, enlightenment), that is, because these two exist together, it is called the Buddha-dharma. Because of Bodhi and the Buddha, the sutra says: 'Subhuti (须菩提)! Buddha-dharma is not Buddha-dharma.' Furthermore, the sutra says: 'The merit generated is greater than countless Asamkhyas (阿僧祇, incalculable number),' this is based on meaning, showing that the merit of counteracting does not arise. Among them, 'the merit' is to explain the characteristics, showing the Dharmakaya of merit characteristics. 'Greater than that' 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 an accumulation of merit,' and says, 'Subhuti! Buddha-dharma, Buddha-dharma, is not Buddha-dharma, therefore it is called Buddha-dharma.' This accumulation of merit and Buddha-dharma are used to establish the supreme meaning in the Dharmakaya of the Tathagata's merit characteristics. In order to conform to non-action and obtain a name, it corresponds to Samapatti (三摩钵帝, meditative absorption) and subdues distractions, no longer manifesting. The words 'Very much, Bhagavan (婆伽婆, Blessed One),' 'Very much, Sugata (修伽陀, Well-Gone One),' show the gathering and holding of the mind. Because of gathering one's own mind, it is said to be upheld. To explain it to others is to explain the meaning of the sentences. 'Countless' is because it exceeds metaphors. 'Asamkhya' is to show the multitude. The place where one wishes to dwell has been spoken of. Diamond Prajna Paramita Sutra Treatise, Volume 1 Taisho Tripitaka Volume 25 No. 1510b Diamond Prajna Paramita Sutra Treatise Diamond Prajna Paramita Sutra Treatise, Volume 2 Composed by Bodhisattva Asanga (无著菩萨) Translated by Tripitaka Master Dharmagupta of Southern India of the Sui Dynasty The Sutra says: 'Subhuti! What do you think? Would a Srotapanna (须陀洹, stream-enterer) think, 'I have attained the fruit of Srotapanna?' --------------------------------------------------------------------------------
Chinese
洹果’不？”须菩提言：“不也。世尊！何以故？实无有法名须陀洹，不入色、声、香、味、触、法，是名须陀洹。” 佛言：“须菩提！于意云何？斯陀含能作是念‘我得斯陀含果’不？”须菩提言：“不也。世尊！何以故？实无有法名斯陀含，是名斯陀含。” “须菩提！于意云何？阿那含能作是念‘我得阿那含果’不？”须菩提言：“不也。世尊！何以故？实无有法名阿那含，是名阿那含。” “须菩提！于意云何？阿罗汉能作是念‘我得阿罗汉果’不？”须菩提言：“不也。世尊！何以故？实无有法名阿罗汉。世尊！若阿罗汉作是念‘我得阿罗汉’，即为着我、人、众生、寿者。世尊！佛说我得无诤三昧最为第一，世尊说我是离欲阿罗汉。世尊！我不作是念：‘我是离欲阿罗汉。’世尊！我若作是念‘我得阿罗汉’，世尊则不记我无诤行第一；以须菩提实无所行，而名须菩提无诤、无诤行。” 论曰： 此下第五为修道得胜中无慢。如前略为八种住处，已下十二总名离障碍住处对治应知。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 现代汉语译本： ‘须菩提，你的意思如何？须陀洹（Srota-apanna，入流果）会这样想‘我证得了须陀洹果’吗？’须菩提回答：‘不会的，世尊！为什么呢？实际上并没有一种法叫做须陀洹，不执着于色、声、香、味、触、法，这才能叫做须陀洹。’ 佛说：‘须菩提，你的意思如何？斯陀含（Sakrdagamin，一来果）会这样想‘我证得了斯陀含果’吗？’须菩提回答：‘不会的，世尊！为什么呢？实际上并没有一种法叫做斯陀含，这才能叫做斯陀含。’ ‘须菩提，你的意思如何？阿那含（Anagamin，不来果）会这样想‘我证得了阿那含果’吗？’须菩提回答：‘不会的，世尊！为什么呢？实际上并没有一种法叫做阿那含，这才能叫做阿那含。’ ‘须菩提，你的意思如何？阿罗汉（Arhat，无学果）会这样想‘我证得了阿罗汉果’吗？’须菩提回答：‘不会的，世尊！为什么呢？实际上并没有一种法叫做阿罗汉。世尊！如果阿罗汉这样想‘我证得了阿罗汉’，那就是执着于我、人、众生、寿者四相了。世尊！佛说我得到无诤三昧最为第一，世尊说我是离欲阿罗汉。世尊！我不会这样想：‘我是离欲阿罗汉。’世尊！我如果这样想‘我证得了阿罗汉’，世尊就不会记我为无诤行第一了；因为须菩提实际上没有什么行为，所以才被称为须菩提无诤、无诤行。’ 论曰： 下面第五部分是修道得胜中没有傲慢。像前面简略地说了八种住处，下面这十二种总称为远离障碍的住处，应该用它们来对治。哪十二种障碍呢？一、傲慢，二、没有傲慢但少闻法，三、多闻法但稍微攀缘而作念修道，四、不稍微攀缘而作念修道但舍弃众生，五、不舍弃众生但喜欢随顺外道理论而散乱动摇，六、虽然不散乱动摇但在破除影像相中没有方便技巧，七、虽然有方便技巧但……
English
English version: ‘Subhuti, what do you think? Would a Srota-apanna (Stream-enterer, meaning 'one who has entered the stream' to Nirvana) think, 'I have attained the fruit of Srota-apanna'?’ Subhuti said, ‘No, World Honored One. Why? In reality, there is no dharma called Srota-apanna. It is not entering into form, sound, smell, taste, touch, or dharma that is called Srota-apanna.’ The Buddha said, ‘Subhuti, what do you think? Would a Sakrdagamin (Once-returner, meaning 'one who returns only once' to this world) think, 'I have attained the fruit of Sakrdagamin'?’ Subhuti said, ‘No, World Honored One. Why? In reality, there is no dharma called Sakrdagamin. That is called Sakrdagamin.’ ‘Subhuti, what do you think? Would an Anagamin (Non-returner, meaning 'one who does not return' to this world) think, 'I have attained the fruit of Anagamin'?’ Subhuti said, ‘No, World Honored One. Why? In reality, there is no dharma called Anagamin. That is called Anagamin.’ ‘Subhuti, what do you think? Would an Arhat (Worthy One, meaning 'one who has attained Nirvana') think, 'I have attained the fruit of Arhat'?’ Subhuti said, ‘No, World Honored One. Why? In reality, there is no dharma called Arhat. World Honored One, if an Arhat were to think, 'I have attained Arhatship,' that would be clinging to the notions of self, person, sentient being, and life-span. World Honored One, the Buddha said that I have attained the Samadhi of No-Contention and am the foremost. The World Honored One said that I am a desire-free Arhat. World Honored One, I do not think, 'I am a desire-free Arhat.' World Honored One, if I were to think, 'I have attained Arhatship,' the World Honored One would not acknowledge me as the foremost in the practice of No-Contention; because Subhuti actually has no practice, therefore he is called Subhuti of No-Contention, practicing No-Contention.’ Treatise: The fifth section below is about having no arrogance in the attainment of victory in cultivation. As mentioned earlier, there are eight abodes in brief. The following twelve are collectively called abodes that are free from obstacles, and they should be used to counteract them. What are the twelve obstacles? 1. Arrogance, 2. Lack of learning despite the absence of arrogance, 3. Much learning but little clinging to thoughts while contemplating and cultivating, 4. Not little clinging to thoughts while contemplating and cultivating but abandoning sentient beings, 5. Not abandoning sentient beings but delighting in following external theories and becoming scattered, 6. Although not scattered, lacking skillful means in breaking through image-appearances, 7. Although having skillful means, but... --------------------------------------------------------------------------------
Chinese
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、虽能自摄而无教授。 此中，为离慢故，经言“须陀洹能作是念‘我得须陀洹果’不”等，此为依义，显示对治我得慢故。又复，须陀洹能作是念者，即为说相，显示无慢故，亦即是欲愿摄持。 经言“世尊！实无有法，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离欲阿罗汉共有功德者，以己所证为令信故，以无有法得阿罗汉及无所行故，说无诤、无诤行。此中即为安立第一义。 经曰： 佛告须菩提：“于意云何？如来昔在然灯佛所，得阿耨多罗三藐三菩提法不？”须菩提言：“不也。世尊！如来在然灯佛所，于法实无所得阿耨多罗三藐三菩提。” 论曰： 此下第六为不离佛出时。 依离障碍十二种中，为离少闻故，经言“如来昔在然灯佛所得阿耨多罗三藐三菩提法不”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。 经曰： 佛告 现代汉语译本： 八、不具备福德资粮；九、即使具备福德资粮，却贪图享乐而懈怠，或者追逐名利供养等；十、即使远离懈怠和名利供养，却不能忍受痛苦；十一、即使能够忍受痛苦，却不具备智慧资粮；十二、即使具备智慧资粮，却不能自我约束；十三、即使能够自我约束，却没有正确的教授。 其中，为了远离我慢，经文中说‘须陀洹（Srota-apanna，入流果）会这样想‘我证得了须陀洹果’吗？’等等，这是依据义理，显示对治‘我得’之慢。而且，须陀洹能够这样想，就是为了说明其没有我慢的相状，也即是欲愿的摄持。 经文中说‘世尊！实际上没有一种法，不包含在色、声、香、味、触之中’，这是为了安立第一义谛。如果须陀洹这样想：‘我证得了须陀洹果’，那就是有了我相。如果有了我相，那就有了我慢，应当知道，乃至阿罗汉（Arhat，应供）也是如此。上座须菩提（Subhuti，空生）亲自显示无诤行第一以及远离欲望的阿罗汉所共有的功德，为了使人信服自己所证悟的境界，因为没有一种法可以得到阿罗汉果，也没有任何行为可以达到阿罗汉果，所以才说无诤、无诤行。这其中就是为了安立第一义谛。 经文说： 佛告诉须菩提：‘你的意思如何？如来过去在燃灯佛（Dipamkara Buddha，锭光佛）那里，得到了阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）的法吗？’须菩提说：‘不是的。世尊！如来在燃灯佛那里，实际上没有得到任何可以称为阿耨多罗三藐三菩提的法。’ 论曰： 下面第六部分是为了说明不离开佛陀出世的时代。 依据远离障碍的十二种情况，为了远离少闻寡见，经文中说‘如来过去在燃灯佛那里得到阿耨多罗三藐三菩提的法吗？’等等。意思是说，在那位佛陀出世，承事供养的时候，如果有法可以执取，就远离了这种分别，因此，依据义理等等以及对治等等，应当根据义理相应地理解。 经文说：
English
English version: 8. Lacking the accumulation of merit; 9. Even with the accumulation of merit, indulging in pleasure and being lazy, or pursuing fame and offerings; 10. Even when free from laziness and offerings, being unable to endure suffering; 11. Even when able to endure suffering, lacking the accumulation of wisdom; 12. Even with the accumulation of wisdom, being unable to restrain oneself; 13. Even when able to restrain oneself, lacking proper instruction. Among these, to abandon arrogance, the sutra says, 'Would a Srota-apanna (stream-enterer) think, 'I have attained the fruit of Srota-apanna'?' etc. This is based on the meaning, showing the antidote to the arrogance of 'I have attained'. Furthermore, the fact that a Srota-apanna can think in this way is to describe the state of being without arrogance, which is also the holding of aspiration. The sutra says, 'World Honored One! In reality, there is no dharma that is not included in form, sound, smell, taste, and touch.' This is to establish the ultimate truth. If a Srota-apanna thinks, 'I have attained the fruit of Srota-apanna,' then there is the thought of self. If there is the thought of self, then there is arrogance, it should be known, and so on, even for an Arhat (worthy one). The Venerable Subhuti (empty born) personally demonstrates the foremost practice of non-contention and the shared merits of Arhats who are free from desire, in order to make people believe in his own enlightened state, because there is no dharma by which one can attain Arhatship, and no practice by which one can reach Arhatship, therefore he speaks of non-contention and the practice of non-contention. This is to establish the ultimate truth. The sutra says: The Buddha said to Subhuti, 'What do you think? Did the Tathagata (thus come one) obtain the dharma of Anuttara-samyak-sambodhi (unsurpassed complete enlightenment) from Dipamkara Buddha (light making Buddha) in the past?' Subhuti said, 'No, World Honored One! The Tathagata did not actually obtain any dharma called Anuttara-samyak-sambodhi from Dipamkara Buddha.' Treatise says: The sixth part below is to explain not leaving the time when the Buddha appears in the world. Based on the twelve conditions for abandoning obstacles, to abandon limited learning, the sutra says, 'Did the Tathagata obtain the dharma of Anuttara-samyak-sambodhi from Dipamkara Buddha in the past?' etc. This means that when that Buddha appeared in the world, if there was a dharma to grasp while serving and making offerings, then one would be separated from this discrimination. Therefore, based on the meaning etc. and the antidote etc., it should be understood accordingly in accordance with the meaning. The sutra says: --------------------------------------------------------------------------------