English
'Therefore, it is said that ordinary beings with hairy minds generate such thoughts.' The treatise says: Again, there is doubt. If the nature of all dharmas is equal and without high or low distinctions, how can the Tathagata (如来，another name for Buddha) be said to liberate sentient beings? The following sutra passage is to dispel this doubt. How is the doubt dispelled? The verse says: 'The equal and true Dharma Realm, the Buddha does not liberate sentient beings; because the name is shared with the skandhas (五阴，the five aggregates of existence), it is not apart from the Dharma Realm.' What is the meaning of this? Sentient beings are merely a provisional name, coexisting with the five skandhas (色、受、想、行、识，form, feeling, perception, volition, and consciousness). This name is shared with the skandhas and is not separate from the Dharma Realm, as the verse says, 'not apart from the Dharma Realm.' Because the Dharma Realm has no distinctions, the verse says, 'the equal and true Dharma Realm.' Therefore, the Tathagata (如来，another name for Buddha) does not liberate a single sentient being, as the verse says, 'the Buddha does not liberate sentient beings.' As the sutra says, 'Why? In reality, there are no sentient beings liberated by the Tathagata (如来，another name for Buddha).' 'The Buddha said: Subhuti (须菩提，one of the ten great disciples of the Buddha)! If there were truly sentient beings liberated by the Tathagata (如来，another name for Buddha), the Tathagata (如来，another name for Buddha) would have the characteristics of self, person, sentient being, and life.' What does this clarify? The verse says: 'Taking my liberation as a fault, because taking that dharma as real; because of taking the liberation of sentient beings, one should know that not-taking is taking.' What is the meaning of this? If the Tathagata (如来，another name for Buddha) had such a thought, 'Among the five skandhas (五阴，the five aggregates of existence) there are sentient beings to be liberated,' this would be the fault of clinging to appearances, because of attachment to those dharmas. The verse says, 'Taking my liberation as a fault.' 'Because taking that dharma as real' means taking the existence of sentient beings within the five skandhas (五阴，the five aggregates of existence) as real. 'Because of taking the liberation of sentient beings' means desiring to liberate sentient beings, having such an appearance. The sutra further says, 'Subhuti (须菩提，one of the ten great disciples of the Buddha)! The Tathagata (如来，another name for Buddha) speaks of self, but in reality, there is no self, while ordinary beings with hairy minds think there is a self.' What does this mean? The verse says, 'One should know that not-taking is taking.' What is the meaning of this? Because that 'self' is unreal, therefore it should not be grasped. Because of not grasping, it is actually what ordinary beings with hairy minds grasp, but in reality, it is not grasping, so it is said that not-taking is taking. Furthermore, 'Subhuti (须菩提，one of the ten great disciples of the Buddha)! What is born of ordinary beings with hairy minds, the Tathagata (如来，another name for Buddha) calls non-birth,' this is because the dharma of sages is not born, therefore it is called non-birth. The sutra says: 'Subhuti (须菩提，one of the ten great disciples of the Buddha)! --------------------------------------------------------------------------------
Chinese
菩提！于意云何？可以相成就得见如来不？’须菩提言：‘如我解如来所说义，不以相成就得见如来。’佛言：‘如是，如是。须菩提！不以相成就得见如来。’佛言：‘须菩提！若以相成就观如来者，转轮圣王应是如来，是故非以相成就得见如来。’” 论曰：复有疑，虽相成就不可得见如来，以非彼体，以如来法身为体；而如来法身以见相成就比知，则知如来法身为福相成就。自下经文为断此疑。云何断疑？偈言： 非是色身相， 可比知如来； 诸佛唯法身， 转轮王非佛。 此义云何？有人言：福德能成是相果报，以成是相故，则知福德力得大菩提。若如是，如来则以相成就得阿耨多罗三藐三菩提。为遮此故，如经“若以相成就观如来者，转轮圣王应是如来，是故非以相成就得见如来”故。此义云何？偈言： 非相好果报， 依福德成就； 而得真法身， 方便异相故。 此明何义？法身者是智相身，福德者是异相身故。 经曰“尔时世尊而说偈言： “‘若以色见我， 以音声求我， 是人行邪道， 不能见如来。 彼如来妙体， 即法身诸佛， 法体不可见， 彼识不能知。’” 论曰：此二偈说何义？偈言： 唯见色 现代汉语译本： ‘须菩提（Subhuti，佛陀的弟子）！你的意思如何？可以通过观察如来的外貌特征来见到如来吗？’须菩提回答说：‘依我理解如来所说的意义，不能通过观察外貌特征来见到如来。’佛说：‘是的，是的。须菩提！不能通过观察外貌特征来见到如来。’佛说：‘须菩提！如果通过外貌特征来观察如来，那么转轮圣王（Chakravartin，拥有统治世界的理想君主）也应该是如来了，所以不能通过观察外貌特征来见到如来。’ 论曰：还有一种疑惑，即使外貌特征圆满也不能见到如来，因为外貌特征不是如来的本体，如来以法身（Dharmakaya，佛陀的真身）为本体；然而，如来的法身可以通过观察外貌特征的圆满程度来比量得知，从而得知如来的法身是福德和相好圆满的。下面的经文是为了断除这种疑惑。如何断除疑惑呢？偈颂说： ‘不是色身（Rupakaya，佛陀的化身）的相好，可以比量得知如来； 诸佛唯有法身，转轮王不是佛。’ 这句偈颂是什么意思呢？有人说：福德能够成就这些相好的果报，因为成就了这些相好，就可以知道通过福德的力量可以获得大菩提（Anuttara-samyak-sambodhi，无上正等正觉）。如果这样说，如来就可以通过相好成就而获得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）。为了遮止这种观点，如经文所说：‘如果通过外貌特征来观察如来，那么转轮圣王也应该是如来了，所以不能通过观察外貌特征来见到如来。’这又是什么意思呢？偈颂说： ‘不是相好果报，依靠福德成就； 而能得到真法身，方便不同于相好。’ 这说明了什么意义呢？法身是智慧之身，福德是异于法身的色身。 经文说：‘这时，世尊说偈颂说：’ ‘如果用外貌来看我，用声音来求我， 这个人行的是邪道，不能见到如来。 那如来的妙体，就是法身诸佛， 法体是不可见的，意识不能了知。’ 论曰：这两句偈颂说明了什么意义？偈颂说： ‘唯见色
English
English version: ‘Subhuti (Buddha's disciple)! What do you think? Can the Tathagata (Thus Come One, another name for Buddha) be seen by the perfection of physical characteristics?’ Subhuti replied, ‘As I understand the meaning of what the Tathagata has said, the Tathagata cannot be seen by the perfection of physical characteristics.’ The Buddha said, ‘So it is, so it is. Subhuti! The Tathagata cannot be seen by the perfection of physical characteristics.’ The Buddha said, ‘Subhuti! If the Tathagata were to be viewed by the perfection of physical characteristics, then the Chakravartin (Wheel-Turning King, an ideal universal ruler) should also be a Tathagata. Therefore, the Tathagata cannot be seen by the perfection of physical characteristics.’ Treatise: There is another doubt: even if the physical characteristics are perfect, the Tathagata cannot be seen, because the physical characteristics are not the essence of the Tathagata. The Tathagata's essence is the Dharmakaya (Dharma body, the true body of the Buddha). However, the Dharmakaya of the Tathagata can be inferred by observing the perfection of physical characteristics, thus knowing that the Dharmakaya of the Tathagata is the perfection of merit and auspicious signs. The following sutra text is to dispel this doubt. How to dispel the doubt? The verse says: ‘It is not the physical body's (Rupakaya, the form body of the Buddha) characteristics, That can be used to infer the Tathagata; The Buddhas are only the Dharmakaya, The Chakravartin is not a Buddha.’ What is the meaning of this verse? Some say: merit can bring about the fruition of these physical characteristics. Because these physical characteristics are perfected, it can be known that the power of merit can attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). If this is the case, then the Tathagata can attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) through the perfection of physical characteristics. To prevent this view, as the sutra says: ‘If the Tathagata were to be viewed by the perfection of physical characteristics, then the Chakravartin should also be a Tathagata. Therefore, the Tathagata cannot be seen by the perfection of physical characteristics.’ What does this mean? The verse says: ‘It is not the fruition of auspicious signs, That relies on the perfection of merit; But can attain the true Dharmakaya, The means are different from the auspicious signs.’ What meaning does this clarify? The Dharmakaya is the body of wisdom, while merit is the physical body different from the Dharmakaya. The sutra says: ‘At that time, the World Honored One spoke in verse, saying:’ ‘If one sees me through form, Or seeks me through sound, That person walks a heretical path, And cannot see the Tathagata. That wondrous body of the Tathagata, Is the Dharmakaya of all Buddhas, The Dharma body is invisible, And cannot be known by consciousness.’ Treatise: What meaning do these two verses explain? The verse says: ‘Only seeing form -------------------------------------------------------------------------------- 闻声， 是人不知佛； 以真如法身， 非是识境故。
Chinese
此示何义？如来法身不应如是见闻。不应如是见闻者，不应如是见色闻声。以何等人不能见？谓凡夫不能见故。偈言“唯见色闻声，是人不知佛”故。如经“是人行邪道，不能见如来”故。是人者，是凡夫人，不能见真如法身。如经“彼如来妙体，即法身诸佛。法体不可见，彼识不能知”故。 经曰：“‘须菩提！于意云何？如来可以相成就得阿耨多罗三藐三菩提耶？须菩提！莫作是念：“如来以相成就得阿耨多罗三藐三菩提。”须菩提！汝若作是念：“菩萨发阿耨多罗三藐三菩提心。”者，说诸法断灭相。须菩提！莫作是念。何以故？菩萨发阿耨多罗三藐三菩提心者，不说诸法断灭相故。须菩提！若善男子善女人，以满恒河沙等世界七宝持用布施。若有菩萨知一切法无我得无生法忍，此功德胜前所得福德。须菩提！以诸菩萨不取福德故。’须菩提白佛言：‘世尊！菩萨云何不取福德？’佛言：‘须菩提！菩萨受福德，不取福德，是故菩萨取福德。’” 论曰：有人起如是心：“若不依福德得大菩提，如是诸菩萨摩诃萨则失福德及失果报。”自下经文为断此疑。云何断疑？偈言： 不失功德因， 及彼胜果报； 得胜忍不失， 现代汉语译本： 闻听声音，这个人并不了解佛； 因为真如法身，不是通过意识境界可以认识的。 这揭示了什么含义？如来的法身不应该这样通过见闻来认识。不应该这样通过见闻来认识，就是不应该这样通过看颜色、听声音来认识。什么样的人不能见到法身呢？就是凡夫不能见到。所以偈语说：‘只看到颜色、听到声音，这样的人不了解佛’。如同经书所说：‘这样的人走的是邪路，不能见到如来’。这里说的人，就是凡夫，不能见到真如法身。如同经书所说：‘那如来的妙体，就是法身诸佛。法体是不可见的，意识不能了解它’。 经书上说：‘须菩提（Subhuti，佛陀的弟子）！你认为怎么样？如来可以通过具足各种相来成就阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）吗？须菩提！不要这样想：“如来是通过具足各种相来成就阿耨多罗三藐三菩提的。”须菩提！如果你这样想：“菩萨发了阿耨多罗三藐三菩提心”，那就是说诸法是断灭的。须菩提！不要这样想。为什么呢？菩萨发了阿耨多罗三藐三菩提心，不是说诸法是断灭的。须菩提！如果有善男子善女人，用充满恒河沙那样多的世界的七宝来布施。如果有菩萨知道一切法无我，得到无生法忍（Anutpattika-dharma-kshanti，对诸法不生不灭的体悟），这个功德胜过前面布施所得的福德。须菩提！因为诸菩萨不执取福德。’须菩提问佛说：‘世尊！菩萨为什么不执取福德呢？’佛说：‘须菩提！菩萨接受福德，但不执取福德，所以菩萨才算是取福德。’ 论中说：有人产生这样的想法：‘如果不依靠福德得到大菩提，那么这些菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）就会失去福德以及失去果报。’下面的经文就是为了消除这种疑惑。如何消除疑惑呢？偈语说： 不会失去功德之因，以及那殊胜的果报； 得到殊胜的忍辱不会失去，