Chinese
所说义，佛于然灯佛所，无有法得阿耨多罗三藐三菩提。’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：此中有疑，若无菩萨，云何释迦如来于然灯佛所行菩萨行？为断此疑，如经“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？不也。世尊！”如是等。此明何义？偈言： 以后时授记， 然灯行非上； 菩提彼行等， 非实有为相。 此义云何？于然灯佛时非第一菩萨行。何以故？我于彼时所修诸行，无有一法得阿耨多罗三藐三菩提。若我于彼佛所已证菩提，则后时诸佛不授我记，是故我于彼时行未 现代汉语译本： ‘所说的意义是，佛在然灯佛（Dīpaṁkara Buddha）那里，没有获得阿耨多罗三藐三菩提（anuttarā-samyak-saṁbodhi，无上正等正觉）。’佛说：‘是的，是的。须菩提（Subhūti）！实际上如来（Tathāgata）没有从然灯佛那里获得阿耨多罗三藐三菩提。须菩提！如果如来获得阿耨多罗三藐三菩提是有法可得的，那么然灯佛就不会给我授记：“你于未来世应当成佛，号释迦牟尼（Śākyamuni）。”因为实际上没有法可以获得阿耨多罗三藐三菩提，所以然灯佛给我授记，这样说：“摩那婆（Māṇava，年轻人）！你于未来世应当成佛，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（Tathatā）。须菩提！如果有人说“如来获得了阿耨多罗三藐三菩提”，这个人就是在说不真实的话。须菩提！实际上没有法是佛可以用来获得阿耨多罗三藐三菩提的。须菩提！如来所获得的阿耨多罗三藐三菩提，在这里面没有不真实和虚妄的言语，所以如来说一切法都是佛法。须菩提！所说的一切法，一切法实际上不是一切法，所以才叫做一切法。’ 论曰：这里有一个疑问，如果没有菩萨（Bodhisattva），释迦如来（Śākyamuni Tathāgata）怎么会在然灯佛那里修行菩萨行呢？为了消除这个疑问，就像经文里说的‘须菩提！你认为怎么样？如来在然灯佛那里，有法可以获得阿耨多罗三藐三菩提吗？’‘没有，世尊（Bhagavan）！’等等。这说明了什么意义呢？偈语说： ‘以后时授记， 然灯行非上；菩提彼行等， 非实有为相。’ 这是什么意思呢？在然灯佛的时候，我的菩萨行不是最上的。为什么呢？因为我在那个时候所修行的各种行为，没有一种法可以让我获得阿耨多罗三藐三菩提。如果我在那个佛那里已经证得了菩提（Bodhi，觉悟），那么后来的诸佛就不会给我授记，所以我那个时候的修行还没有
English
English version: ‘The meaning that was spoken is that the Buddha, at Dīpaṁkara Buddha's place, did not obtain anuttarā-samyak-saṁbodhi (unexcelled, complete and perfect enlightenment).’ The Buddha said: ‘So it is, so it is. Subhūti! In reality, the Tathāgata did not obtain anuttarā-samyak-saṁbodhi from Dīpaṁkara Buddha. Subhūti! If the Tathāgata's obtaining anuttarā-samyak-saṁbodhi were through a dharma, then Dīpaṁkara Buddha would not have given me the prediction: “You, in a future life, shall become a Buddha, named Śākyamuni.” Because in reality there is no dharma by which to obtain anuttarā-samyak-saṁbodhi, therefore Dīpaṁkara Buddha gave me the prediction, saying thus: “Māṇava! You, in a future life, shall become a Buddha, named Śākyamuni.” Why is that? Subhūti! What is called the Tathāgata is identical with true Suchness (Tathatā). Subhūti! If someone says, “The Tathāgata has obtained anuttarā-samyak-saṁbodhi,” that person is speaking untruthfully. Subhūti! In reality, there is no dharma by which the Buddha obtains anuttarā-samyak-saṁbodhi. Subhūti! The anuttarā-samyak-saṁbodhi that the Tathāgata obtained is without falsehood or deception; therefore, the Tathāgata says that all dharmas are Buddha-dharmas. Subhūti! What is called all dharmas—all dharmas are actually not all dharmas; therefore, they are called all dharmas.’ Treatise: Here there is a doubt: if there were no Bodhisattva, how could Śākyamuni Tathāgata have practiced the Bodhisattva path at Dīpaṁkara Buddha's place? To resolve this doubt, as the sutra says, ‘Subhūti! What do you think? Did the Tathāgata, at Dīpaṁkara Buddha's place, obtain anuttarā-samyak-saṁbodhi through a dharma?’ ‘No, World-Honored One (Bhagavan)!’ and so on. What meaning does this clarify? The verse says: ‘The prediction was given later, The practice at Dīpaṁkara was not supreme; The Bodhi and that practice were equal, Not truly having conditioned characteristics.’ What does this mean? At the time of Dīpaṁkara Buddha, my Bodhisattva practice was not the highest. Why? Because among the various practices I cultivated at that time, there was no dharma by which I could obtain anuttarā-samyak-saṁbodhi. If I had already attained Bodhi at that Buddha's place, then the Buddhas of later times would not have given me a prediction; therefore, my practice at that time was not yet --------------------------------------------------------------------------------
Chinese
成佛，故偈言“以后时授记，然灯行非上”故。若无菩提，即无诸佛如来。有如是谤，谓一向无诸佛。为断此疑，如经“何以故？须菩提！言如来者即实真如”故。实者非颠倒义故，真如者不异不变故。“须菩提！若有人言：如来得阿耨多罗三藐三菩提”者，此示何义？偈言“菩提彼行等”故。此义云何？彼菩萨行，若人言有实者，此则虚妄。如是如来得阿耨多罗三藐三菩提，若人言得者，此亦虚妄故，言“菩提彼行等”故。若如是有人谤言：如来不得阿耨多罗三藐三菩提。为断此疑，如经“须菩提！如来所得阿耨多罗三藐三菩提法，不实不妄语”故。此义云何？以如来得彼菩提故。偈言“非实有为相”故。有为相者，谓五阴相，彼菩提法无色等相故。此复云何？偈言： 彼即非相相， 以不虚妄说； 是法诸佛法， 一切自体相。 此义云何？彼即于色等非相，无色等相故，彼即菩提相故。是故偈言“彼即非相相，以不虚妄说”故。“是故如来说一切法佛法”如是等，此义云何？以如来得如是法。偈言“是法诸佛法，一切自体相”故。自体相者，非体自体故。此明何义？一切法真如体故。彼法如来所证，是故言一切法佛法。彼处色等相不住故，彼一切色等诸法非法。如是诸法非法，即是诸法法，以 现代汉语译本：成就佛果，所以偈语说：‘以后时授记，然灯行非上’。如果不存在菩提（Bodhi，觉悟），那么也就不存在诸佛如来。如果有人这样诽谤，就等于说一概没有诸佛。为了断除这种疑惑，正如经文所说：‘何以故？须菩提（Subhuti，佛陀的弟子）！言如来者即实真如’。真实的意思就是没有颠倒，真如的意思就是没有差异和变化。‘须菩提！若有人言：如来得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）’，这又揭示了什么意义呢？偈语说：‘菩提彼行等’。这又是什么意思呢？那些菩萨（Bodhisattva，追求觉悟的修行者）的修行，如果有人说它是真实存在的，那就是虚妄的。同样，如来证得阿耨多罗三藐三菩提，如果有人说他得到了什么，这也是虚妄的，所以说‘菩提彼行等’。如果有人这样诽谤说：如来没有证得阿耨多罗三藐三菩提。为了断除这种疑惑，正如经文所说：‘须菩提！如来所得阿耨多罗三藐三菩提法，不实不妄语’。这又是什么意思呢？因为如来证得了那个菩提。偈语说：‘非实有为相’。有为相，指的是五阴（Skandha，构成个体的五种要素：色、受、想、行、识）之相，那个菩提法没有色等相。这又是什么意思呢？偈语说： 彼即非相相， 以不虚妄说； 是法诸佛法， 一切自体相。 这又是什么意思呢？那个菩提在色等法中不是相，没有色等相，那个就是菩提之相。所以偈语说：‘彼即非相相，以不虚妄说’。‘是故如来说一切法佛法’等等，这又是什么意思呢？因为如来证得了这样的法。偈语说：‘是法诸佛法，一切自体相’。自体相，不是体的自体。这又说明了什么呢？一切法的真如本体。那个法是如来所证悟的，所以说一切法都是佛法。那个地方色等相不住留，那个一切色等诸法就不是法。像这样诸法非法，就是诸法的法，因为
English
English version: To attain Buddhahood, hence the verse says, 'Later he received the prediction, the act of Dipankara (a past Buddha) was not supreme.' If there is no Bodhi (Enlightenment), then there are no Buddhas and Tathagatas (another name for Buddha). If there is such slander, it is said that there are no Buddhas at all. To dispel this doubt, as the sutra says, 'Why? Subhuti (a disciple of the Buddha)! What is called the Tathagata is the Real Thusness.' Real means the meaning of non-reversal, and Thusness means unchanging and non-different. 'Subhuti! If someone says: The Tathagata has attained Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment),' what meaning does this reveal? The verse says, 'Bodhi, their practice is equal.' What does this mean? Those Bodhisattvas (beings striving for enlightenment) practices, if someone says they are real, then this is false. Likewise, the Tathagata attained Anuttara-samyak-sambodhi, if someone says he has attained something, this is also false, hence it is said, 'Bodhi, their practice is equal.' If someone slanders and says: The Tathagata has not attained Anuttara-samyak-sambodhi. To dispel this doubt, as the sutra says, 'Subhuti! The Dharma of Anuttara-samyak-sambodhi attained by the Tathagata is neither real nor false.' What does this mean? Because the Tathagata has attained that Bodhi. The verse says, 'Not a real conditioned appearance.' Conditioned appearance refers to the appearance of the five Skandhas (the five aggregates that constitute a person: form, feeling, perception, mental formations, and consciousness), that Bodhi Dharma has no appearance of form, etc. What does this mean? The verse says: That is the non-appearance of appearance, Because it is spoken without falsehood; This Dharma is the Dharma of all Buddhas, The self-nature appearance of all. What does this mean? That is, in form, etc., it is not appearance, there is no appearance of form, etc., that is the appearance of Bodhi. Therefore, the verse says, 'That is the non-appearance of appearance, because it is spoken without falsehood.' 'Therefore, the Tathagata speaks of all Dharmas as Buddha Dharma,' etc., what does this mean? Because the Tathagata has attained such Dharma. The verse says, 'This Dharma is the Dharma of all Buddhas, the self-nature appearance of all.' Self-nature appearance is not the self-nature of the body. What does this explain? The true nature of all Dharmas. That Dharma is what the Tathagata has realized, therefore it is said that all Dharmas are Buddha Dharma. In that place, the appearance of form, etc., does not abide, that all Dharmas such as form, etc., are not Dharma. Such Dharmas that are not Dharma are the Dharma of all Dharmas, because -------------------------------------------------------------------------------- 无彼法相，常不住持彼法相故。
Chinese
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。’” 论曰：大身譬喻，示现何义？偈言： 依彼法身佛， 故说大身喻， 身离一切障， 及遍一切境。 功德及大体， 故即说大身； 非身即是身， 是故说非身。 此二偈示何义？毕竟远离烦恼障智障，毕竟具足法身故。此复云何？有二种义：一者遍一切处；二者功德大，是故名大身。偈言“功德及大体”故。遍一切处者，真如一切法不差别故。偈言“非身即是身，是故说非身”故。如经“世尊！如来说人身妙大，则非大身，是故如来说名大身”故。此说何义？非身者无有诸相，是名非身；大者，有真如体，如是即名妙大身。如经“是名妙大身”故。 经曰：“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！于意云何？颇有实法名为菩萨？’须菩提言：‘不也。世尊！实无有法名为菩萨，是故佛说一切法无我、无众生、无人、无寿者。’‘须菩提！若菩萨作是言：“我庄严佛国土。”是不名菩萨。何以故？如来说庄严佛土，庄严佛土者即非庄严，是名庄严佛国土。须 现代汉语译本：没有那种法相，因为法相不会恒常存在。 经中说：‘须菩提！譬如有人，他的身体非常巨大。’须菩提说：‘世尊！如来说人身非常巨大，那就不是真正的大身，所以如来说名为大身。’（须菩提：佛陀的弟子。世尊：对佛陀的尊称。如来：佛陀的称号之一。） 论中说：用大身的比喻，是为了显示什么意义？偈颂说： 依仗那法身佛，所以说大身这个比喻， 身体远离一切障碍，并且遍及一切境界。 功德和广大的本体，因此就说大身； 不是身就是身，所以说非身。 这两句偈颂显示什么意义？毕竟是远离了烦恼障和智障，毕竟是具足了法身。这又是什么意思呢？有两种含义：一是遍及一切处；二是功德广大，因此名为大身。偈颂说‘功德及大体’的缘故。遍及一切处，是因为真如与一切法没有差别。偈颂说‘非身即是身，是故说非身’的缘故。如经中所说‘世尊！如来说人身妙大，则非大身，是故如来说名大身’的缘故。这说明了什么意义？非身是没有诸种相状，这叫做非身；大，是有真如的本体，这样就叫做妙大身。如经中所说‘是名妙大身’的缘故。 经中说：‘佛说：须菩提！菩萨也是这样。如果这样说：“我应当灭度无量众生。”那就不是菩萨。’佛说：‘须菩提！你认为怎么样？有没有真实的法叫做菩萨？’须菩提说：‘没有。世尊！实在没有法叫做菩萨，所以佛说一切法无我、无众生、无人、无寿者。’‘须菩提！如果菩萨这样说：“我庄严佛国土。”这不叫做菩萨。为什么呢？如来说庄严佛土，庄严佛土就不是真正的庄严，这叫做庄严佛国土。’
English
English version: There is no such Dharma characteristic, because that Dharma characteristic does not constantly abide. The Sutra says: 'Subhuti! Suppose there is a person whose body is wonderfully large.' Subhuti (one of the Buddha's disciples) said: 'World Honored One (a title for the Buddha)! If the Tathagata (another title for the Buddha) says that a person's body is wonderfully large, then it is not a truly large body; therefore, the Tathagata calls it a 'named' large body.' The Treatise says: What meaning is shown by the metaphor of the large body? The verse says: Relying on that Dharmakaya (Dharma body) Buddha, therefore the metaphor of the large body is spoken, The body is free from all obstacles, and pervades all realms. Merit and great essence, therefore it is called the large body; Not-body is precisely body, therefore it is called not-body. What meaning do these two verses show? Ultimately, it is to be apart from the afflictive obstructions and the cognitive obstructions, and ultimately to be complete with the Dharmakaya. What does this mean? There are two meanings: first, it pervades all places; second, its merit is great, therefore it is called the large body. This is because the verse says 'merit and great essence'. Pervading all places is because True Thusness (Tathata) is not different from all dharmas. This is because the verse says 'not-body is precisely body, therefore it is called not-body'. As the Sutra says, 'World Honored One! If the Tathagata says that a person's body is wonderfully large, then it is not a truly large body; therefore, the Tathagata calls it a 'named' large body.' What meaning does this explain? Not-body is without various characteristics; this is called not-body. Large is having the essence of True Thusness; thus, it is called the wonderfully large body. As the Sutra says, 'This is called the wonderfully large body.' The Sutra says: 'The Buddha said: Subhuti! Bodhisattvas (enlightenment being) are also like this. If they say, "I shall liberate immeasurable sentient beings," then they are not Bodhisattvas.' The Buddha said: 'Subhuti! What do you think? Is there a real dharma called a Bodhisattva?' Subhuti said: 'No, World Honored One! There is truly no dharma called a Bodhisattva; therefore, the Buddha says that all dharmas are without self, without sentient beings, without person, without life.' 'Subhuti! If a Bodhisattva says, "I adorn the Buddha-land," this is not called a Bodhisattva. Why? The Tathagata says that adorning the Buddha-land, adorning the Buddha-land is not truly adorning; this is called adorning the Buddha-land.' --------------------------------------------------------------------------------