Chinese
。若是颠倒，何名善法？为断此疑，示现心住虽颠倒，福德非颠倒。何以故？偈言“佛智慧根本”故。云何示现根本？如经“须菩提！若福德有实，如来则不说福德聚福德聚”故。此义云何？明有漏福德聚是其颠倒，以此福德聚是有漏故，所以如来不说福德聚。又福德聚者，即福德聚。何以故？若非福德聚者，如来则不说为智慧根本，是故福德聚者即福德聚。 经曰：“‘须菩提！于意云何？佛可以具足色身见不？’须菩提言：‘不也。世尊！如来不应以色身见。何以故？如来说具足色身，即非具足色身，是故如来说名具足色身。’佛言：‘须菩提！于意云何？如来可以具足诸相见不？’须菩提言：‘不也。世尊！如来不应以具足诸相见。何以故？如来说诸相具足，即非具足，是故如来说名诸相具足。’” 论曰：复有疑，若诸佛以无为法得名，云何诸佛成就八十种好三十二相而名为佛？为断此疑，是故说非成就色身、非成就诸相得见如来。又色身摄得八十种好三十二相，如经“何以故？如来说具足色身，即非具足色身，是故如来说名具足色身。何以故？如来说诸相具足即非具足，是故如来说名诸相具足”故。何故如是说？偈言： 法身毕竟体， 非彼相好身， 以非相成就， 非彼法身故。 现代汉语译本：如果（心住）是颠倒的，那怎么能称之为善法呢？为了消除这个疑惑，（佛）示现了心住虽然是颠倒的，但福德并非颠倒。为什么呢？因为偈语说‘佛智慧的根本’。如何示现这个根本呢？就像经文所说：‘须菩提！如果福德是真实的，如来就不会说福德聚、福德聚了。’这句经文是什么意思呢？说明有漏的福德聚是颠倒的，因为这种福德聚是有漏的，所以如来不说福德聚。而且，福德聚就是福德聚。为什么呢？如果不是福德聚，如来就不会说它是智慧的根本，所以福德聚就是福德聚。 经文说：‘须菩提！你认为怎么样？可以用具足色身来见佛吗？’须菩提回答说：‘不能，世尊！不应该用色身来见如来。为什么呢？如来说具足色身，就不是具足色身，所以如来说名为具足色身。’佛说：‘须菩提！你认为怎么样？可以用具足诸相来见如来吗？’须菩提回答说：‘不能，世尊！不应该用具足诸相来见如来。为什么呢？如来说诸相具足，就不是具足，所以如来说名为诸相具足。’ 论中说：又有人疑惑，如果诸佛是以无为法而得名的，为什么诸佛成就了八十种好、三十二相，还被称为佛呢？为了消除这个疑惑，所以说不能以成就色身、成就诸相来见如来。而且，色身包含了八十种好和三十二相，就像经文所说：‘为什么呢？如来说具足色身，就不是具足色身，所以如来说名为具足色身。为什么呢？如来说诸相具足就不是具足，所以如来说名为诸相具足。’为什么要这样说呢？偈语说： 法身毕竟体， 非彼相好身， 以非相成就， 非彼法身故。
English
English version: If it is inverted, how can it be called good Dharma? To dispel this doubt, it is shown that although the mind-abiding is inverted, the merit is not inverted. Why? Because the verse says 'the root of Buddha's wisdom'. How is this root shown? As the sutra says, 'Subhuti (name of a disciple)! If merit were real, the Tathagata (another name for Buddha) would not speak of the accumulation of merit, the accumulation of merit.' What does this mean? It clarifies that the accumulation of defiled merit is inverted, because this accumulation of merit is defiled, so the Tathagata does not speak of the accumulation of merit. Moreover, the accumulation of merit is the accumulation of merit. Why? If it were not the accumulation of merit, the Tathagata would not say that it is the root of wisdom, therefore the accumulation of merit is the accumulation of merit. The sutra says: 'Subhuti! What do you think? Can the Buddha be seen by the complete physical body?' Subhuti said: 'No, World Honored One! The Tathagata should not be seen by the physical body. Why? The Tathagata says that the complete physical body is not the complete physical body, therefore the Tathagata says it is named the complete physical body.' The Buddha said: 'Subhuti! What do you think? Can the Tathagata be seen by the complete marks?' Subhuti said: 'No, World Honored One! The Tathagata should not be seen by the complete marks. Why? The Tathagata says that the complete marks are not complete, therefore the Tathagata says it is named the complete marks.' The treatise says: Furthermore, there is doubt, if the Buddhas are named by unconditioned Dharma, why are the Buddhas called Buddhas when they have accomplished the eighty minor marks and thirty-two major marks? To dispel this doubt, it is said that the Tathagata cannot be seen by accomplishing the physical body or accomplishing the marks. Moreover, the physical body includes the eighty minor marks and thirty-two major marks, as the sutra says: 'Why? The Tathagata says that the complete physical body is not the complete physical body, therefore the Tathagata says it is named the complete physical body. Why? The Tathagata says that the complete marks are not complete, therefore the Tathagata says it is named the complete marks.' Why is it said like this? The verse says: The Dharmakaya (body of the Dharma) is ultimately the essence, not that body with marks and excellences, Because it is not accomplished by marks, therefore it is not the Dharmakaya. -------------------------------------------------------------------------------- 不离于法身， 彼二非不佛， 故重说成就， 亦无二及有。
Chinese
此二偈说何义？彼法身毕竟体，非色身成就，亦非诸相成就，以非彼身故。非彼身者，以非彼法身相故。此二非不佛，即彼如来身有故。何者是二？一者色身成就；二者诸相成就。以此二法不离于法身，是故彼如来身成就相好，亦得说有。云何说有？经言“色身成就、诸相成就”故。是故偈言“彼二非不佛”故。是故此二亦得言无，故说非身成就、非相成就。亦得言有，故说色身成就、诸相成就故，偈言“亦无二及有”故。何故如是说？以彼法身中无，即于是义说如来色身成就、诸相成就，以不离彼身故。而法身不如是说，以法身非彼体故。 经曰：“佛言：‘须菩提！于意云何？汝谓如来作是念：“我当有所说法耶？”须菩提！莫作是念。何以故？若人言“如来有所说法”，则为谤佛，不能解我所说故。何以故？须菩提！如来说法说法者，无法可说是名说法。’” 论曰：复有疑，若如来具足色身成就不可得见，若相成就不可得见，云何言如来说法？自下经文为断此疑，如经“若人言如来有所说法，则为谤佛，不能解我所说”故。此义云何？偈言： 如佛法亦然， 所说二差别； 不离于法界， 说法无自相。 何故重言说法说法者？偈言“所说二差别”故。何者是二？一者所说法；二者所有义。何故言无法可说是名说法者？偈言“不离于法界，说法无自相”故。此以何义？所说法离于真法界不可得自相见故。 经曰：“尔时慧命须菩提白佛言：‘世尊！颇有众生于未来世闻说是法生信心不？’佛言：‘须菩提！彼非众生非不众生。何以故？须菩提！众生众生者，如来说非众生，是名众生。’” 论曰：复有疑，若言诸佛说者，是无所说法不离于法身，亦是其无；有何等人能信如是甚深法界？自下经文为断此疑。偈言： 所说说者深， 非无能信者； 非众生众生， 非圣非不圣。 何故言须菩提非众生非不众生者？偈言“非众生众生，非圣非不圣”故。此以何义？若有信此经，彼人非众生。非众生者，非无圣体。非无圣体者，非凡夫体故。非不众生者，以有圣体故。彼人非凡夫众生，非不是圣体众生。如经“何以故？须菩提？众生众生者，如来说非众生，是名众生”故。如来说非众生者，非凡夫众生，是故说众生众生。以圣人众生，是故说非众生。 经曰：“佛言：‘须菩提！于意云何？如来得阿耨多罗三藐三菩提耶？’须菩提言：‘不也。世尊！世尊！无有少法如来得阿耨 现代汉语译本 为何再次强调说法和说法者？偈语说：‘所说之法和说法者有二种差别’。这二种差别是什么？一是所说的法，二是所说法的意义。为何说没有法可以被说，而称之为说法者？偈语说：‘不离于法界，说法无自相’。这是什么意思呢？因为所说的法离开了真法界，就无法得到其自身的相状。 经中说：‘当时，慧命须菩提（Subhuti，佛陀的十大弟子之一，以解空第一著称）对佛说：‘世尊！是否会有众生在未来世听到这部法后生起信心呢？’佛说：‘须菩提！他们既非众生，也非非众生。为什么呢？须菩提！所谓的众生，如来说并非真正的众生，只是名为众生。’ 论中说：又有人怀疑，如果说诸佛所说之法，是不离于法身（Dharmakaya，佛的法性之身），也就是无，那么有什么人能够相信如此甚深的法界呢？下面的经文是为了断除这种疑惑。偈语说： ‘所说说者深， 非无能信者； 非众生众生， 非圣非不圣。’ 为何说须菩提既非众生也非非众生呢？偈语说：‘非众生众生，非圣非不圣’。这是什么意思呢？如果有人相信这部经，那么这个人就不是凡夫众生。不是凡夫众生，就不是没有圣人的体性。不是没有圣人的体性，就不是凡夫的体性。非非众生，是因为具有圣人的体性。这个人既不是凡夫众生，也不是没有圣人体性的众生。如经中所说：‘为什么呢？须菩提？所谓的众生，如来说并非真正的众生，只是名为众生。’如来说并非真正的众生，是指不是凡夫众生，所以说是众生众生。因为是圣人的众生，所以说不是众生。 经中说：‘佛说：‘须菩提！你认为如何？如来（Tathagata，佛的称号之一）得到了阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）了吗？’须菩提说：‘没有。世尊！世尊！没有丝毫的法是如来得到的阿耨
English
English version Why is the act of teaching and the teacher emphasized again? The verse says, 'What is taught and the teacher have two differences.' What are these two? One is what is taught, and the other is the meaning of what is taught. Why is it said that there is no Dharma that can be spoken, and yet it is called a teacher? The verse says, 'Not apart from the Dharmadhatu (Dharmadhatu, the realm of Dharma), teaching has no self-nature.' What does this mean? Because what is taught, apart from the true Dharmadhatu, cannot attain its own self-nature. The Sutra says: 'At that time, the Venerable Subhuti (Subhuti, one of the Buddha's ten great disciples, known for his understanding of emptiness) said to the Buddha: 'World Honored One! Will there be beings in the future who, upon hearing this Dharma, will generate faith?' The Buddha said: 'Subhuti! They are neither beings nor non-beings. Why? Subhuti! What is called 'beings,' the Tathagata says are not truly beings; they are merely called 'beings.' The Treatise says: Again, there is doubt: if it is said that what the Buddhas teach is not apart from the Dharmakaya (Dharmakaya, the body of Dharma), which is emptiness, then who can believe in such a profound Dharmadhatu? The following Sutra passage is to dispel this doubt. The verse says: 'What is taught is profound, yet there are those who can believe; Neither beings as beings, nor saints as non-saints.' Why is it said that Subhuti is neither a being nor a non-being? The verse says, 'Neither beings as beings, nor saints as non-saints.' What does this mean? If someone believes in this Sutra, that person is not an ordinary being. Not an ordinary being means not without the nature of a saint. Not without the nature of a saint means not the nature of a common person. Not a non-being means having the nature of a saint. That person is neither an ordinary being nor a being without the nature of a saint. As the Sutra says, 'Why? Subhuti? What is called 'beings,' the Tathagata says are not truly beings; they are merely called 'beings.' The Tathagata says they are not truly beings, meaning they are not ordinary beings, therefore it is said 'beings as beings.' Because they are saintly beings, therefore it is said 'not beings.' The Sutra says: 'The Buddha said: 'Subhuti, what do you think? Has the Tathagata (Tathagata, one of the titles of the Buddha) attained Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment)?' Subhuti said: 'No, World Honored One! World Honored One! There is not the slightest Dharma that the Tathagata has attained of Anuttara --------------------------------------------------------------------------------
Chinese
多罗三藐三菩提。’佛言：‘如是，如是。须菩提！我于阿耨多罗三藐三菩提，乃至无有少法可得，是名阿耨多罗三藐三菩提。复次须菩提！是法平等，无有高下，是名阿耨多罗三藐三菩提，以无众生、无人、无寿者得平等阿耨多罗三藐三菩提，一切善法得阿耨多罗三藐三菩提。须菩提！所言善法善法者，如来说非善法，是名善法。’” 论曰：复有疑，若如来不得一法名阿耨多罗三藐三菩提者，云何离于上上证，转转得阿耨多罗三藐三菩提？自下经文为断此疑，示现非证法名为得阿耨多罗三藐三菩提。此义云何？偈言： 彼处无少法， 知菩提无上； 法界不增减， 净平等自相。 有无上方便， 及离于漏法； 是故非净法， 即是清净法。 此明何义？彼菩提处无有一法可证，名为阿耨多罗三藐三菩提。如经“世尊！无有少法如来得阿耨多罗三藐三菩提法”故。彼复有何义？偈言“法界不增减”，不增减者，是法平等，是故名无上，以更无上上故。如经“复次须菩提！是法平等，无有高下，是名阿耨多罗三藐三菩提”故。又诸佛如来清净法身平等无差别，于彼处无有胜者，是故说无上。如经“以无众生、无人、无寿者，得平等阿耨多罗三藐三菩提”故。又彼法无我自体真实，更 现代汉语译本： ‘阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）。’佛说：‘是的，是的。须菩提（Subhuti）！我对于阿耨多罗三藐三菩提，乃至没有丝毫的法可以获得，这叫做阿耨多罗三藐三菩提。再次，须菩提！这个法是平等的，没有高下之分，这叫做阿耨多罗三藐三菩提，因为没有众生、没有人、没有寿者能够获得平等的阿耨多罗三藐三菩提，一切善法都能获得阿耨多罗三藐三菩提。须菩提！所说的善法善法，如来说不是善法，这叫做善法。’ 论曰：又有人怀疑，如果如来没有获得一法而名为阿耨多罗三藐三菩提，那么如何离开上上的证悟，逐渐获得阿耨多罗三藐三菩提呢？下面的经文是为了断除这个疑惑，显示不是证得某个法才叫做获得阿耨多罗三藐三菩提。这是什么意思呢？偈颂说： ‘彼处无少法， 知菩提无上； 法界不增减， 净平等自相。 有无上方便， 及离于漏法； 是故非净法， 即是清净法。’ 这说明了什么意义呢？在那菩提之处，没有一法可以证得，这叫做阿耨多罗三藐三菩提。如经中所说：‘世尊！没有丝毫的法是如来证得阿耨多罗三藐三菩提的法。’那么这又有什么意义呢？偈颂说‘法界不增减’，不增减，就是法是平等的，所以叫做无上，因为没有比它更高的了。如经中所说：‘再次，须菩提！这个法是平等的，没有高下之分，这叫做阿耨多罗三藐三菩提。’而且诸佛如来的清净法身平等没有差别，在那处所没有胜过者，所以说无上。如经中所说：‘因为没有众生、没有人、没有寿者，能够获得平等的阿耨多罗三藐三菩提。’而且那个法无我，自体真实，更
English
English version: 'Anuttara-samyak-sambodhi (unexcelled complete enlightenment).' The Buddha said, 'So it is, so it is, Subhuti! Regarding Anuttara-samyak-sambodhi, I do not even have the slightest dharma to be attained; this is called Anuttara-samyak-sambodhi. Furthermore, Subhuti! This dharma is equal, without high or low; this is called Anuttara-samyak-sambodhi, because no sentient being, no person, no life-span holder can attain equal Anuttara-samyak-sambodhi; all good dharmas attain Anuttara-samyak-sambodhi. Subhuti! What is called good dharma, good dharma, the Tathagata says is not good dharma; this is called good dharma.' Treatise says: Again, there is doubt. If the Tathagata does not attain a single dharma and it is called Anuttara-samyak-sambodhi, how can one, apart from higher and higher attainments, gradually attain Anuttara-samyak-sambodhi? The following sutra text is to dispel this doubt, showing that not attaining a dharma is called attaining Anuttara-samyak-sambodhi. What is the meaning of this? The verse says: 'In that place, there is no slightest dharma, Knowing Bodhi is unsurpassed; The Dharma Realm neither increases nor decreases, Pure, equal, self-nature. Having unsurpassed expedient means, And being apart from defiled dharmas; Therefore, not pure dharma, Is precisely pure dharma.' What does this clarify? In that place of Bodhi, there is not a single dharma that can be attained; this is called Anuttara-samyak-sambodhi. As the sutra says, 'World Honored One! There is not the slightest dharma that the Tathagata attained as the dharma of Anuttara-samyak-sambodhi.' What is the meaning of that? The verse says, 'The Dharma Realm neither increases nor decreases.' Not increasing or decreasing means that the dharma is equal; therefore, it is called unsurpassed, because there is no higher than it. As the sutra says, 'Furthermore, Subhuti! This dharma is equal, without high or low; this is called Anuttara-samyak-sambodhi.' Moreover, the pure Dharmakaya of all Buddhas and Tathagatas is equal and without difference; in that place, there is no one who is superior; therefore, it is said to be unsurpassed. As the sutra says, 'Because no sentient being, no person, no life-span holder can attain equal Anuttara-samyak-sambodhi.' Moreover, that dharma is without self, its own substance is real, and further --------------------------------------------------------------------------------