English
English version: What is the meaning of this? Those who uphold precepts and so on, the Tathagatas (Tathagata, 'Thus Gone One', an epithet of the Buddha) do not know their karmic results through comparison. How is it known? Because the verse says, 'Through the power of wish-wisdom, they are directly seen.' It is sufficient that the Tathagata fully knows these beings, why is it further said, 'The Tathagata fully sees these beings'? If it were not said, 'The Tathagata fully sees these beings,' one might think that the Tathagata knows through inferential wisdom; to prevent such a thought from arising. If so, it would be sufficient to say, 'The Tathagata fully sees these beings,' why is it further said, 'The Tathagata fully knows these beings'? If it were not said, 'The Tathagata fully knows these beings,' one might think that the Tathagata sees with the physical eye, etc.; to prevent this. Why is it said in this way? Because there are two terms: 'knows' and 'sees.' And why does the Tathagata say it in this way? Because the verse says, 'Seeking offerings and reverence, that person cannot speak.' What is the meaning of this? If someone desires to receive offerings and reverence, and praises themselves for having the merits of upholding precepts, etc., that person cannot speak, because that person knows it themselves. The Buddhas and Tathagatas are skilled at knowing what kind of person that is, and what kind of conduct they have, therefore that person cannot speak of it themselves. Furthermore, 'These Bodhisattvas (Bodhisattva, enlightenment being) generate such immeasurable accumulations of merit, and obtain such immeasurable merit,' what is the meaning of this? 'Generate' means because of the cause that is able to generate. 'Obtain' means because of the fruition of the self-nature cultivated through habitual practice. Furthermore, 'Why is it? Subhuti (Subhuti, a disciple of the Buddha)! If these Bodhisattvas grasp at the characteristics of phenomena (dharma-lakshana), they are attached to self (atman), person (pudgala), sentient being (sattva), and life-span (jiva),' what is the meaning of this? It is only because there is the driving force of ignorance (avidya), without the manifestation of coarse afflictions, showing that there is no view of self. Furthermore, the sutra (sutra, discourse) says, 'Because of this reason, the Tathagata often speaks of the teaching of the raft simile, this teaching should be abandoned, not the person who abandons the teaching,' what is the order of this? The verse says: 'They do not abide in accordance, in the Dharma (Dharma, the teachings of the Buddha) they realize wisdom, like a person abandoning a raft, the meaning in the Dharma is also thus.' What is the meaning of this? It shows that in the sutras (sutra, discourse) and other teachings, one realizes wisdom without clinging, because having attained wisdom, one abandons the teaching, just as one abandons the raft upon reaching the other shore. 'In accordance' means in accordance with that teaching of realized wisdom. That teaching should be taken up, just as a person takes up a raft when they have not yet reached the other shore. --------------------------------------------------------------------------------
Chinese
自此以下说何等义？为遮异疑故。云何异疑？向说不可以相成就得见如来。何以故？如来非有为相得名故。若如是，云何释迦牟尼佛得阿耨多罗三藐三菩提，说名为佛？云何说法？是名异疑，为断此疑。云何断疑？ 经曰：“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：以是义故，释迦牟尼佛非佛，亦非说法。此义云何？偈言： 应化非真佛， 亦非说法者， 说法不二取， 无说离言相。 此义云何？佛有三种：一者法身佛；二者报佛；三者化佛。又释迦牟尼名为佛者，此是化佛，此佛不证阿耨多罗三藐三菩提，亦不说法。如经“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”，若尔，何故经言“何以故？如来所说法，皆不可取、不可说”如是等？有人谤言：如来一向不说法。为遮此故，偈言“应化非真佛，亦非说法者”故。“说法不二取，无说离言相”者，听者不取法、不取非法故。说者亦不二说，法非法故。何以 现代汉语译本 自此以下要说明什么意义呢？是为了消除不同的疑惑。什么是不同的疑惑呢？前面说不能通过观察如来的外貌特征来证得如来。为什么呢？因为如来不能被有为的表象所定义。如果这样，那么释迦牟尼佛如何证得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉），而被称作佛呢？他又如何说法呢？这就是所谓的疑惑，为了断除这些疑惑。 如何断除疑惑呢？ 经中说：‘再者，佛告诉慧命须菩提（Subhuti）：‘须菩提！你认为如何？如来证得了阿耨多罗三藐三菩提吗？如来有所说法吗？’须菩提回答说：‘依我理解佛所说的意义，没有固定的法如来可以用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、不可言说的，既不是法，也不是非法。为什么呢？一切圣人都是以无为法而得名的。’ 论中说：因为这个缘故，释迦牟尼佛既不是佛，也没有说法。这个意义是什么呢？偈颂说： ‘应化非真佛，亦非说法者，说法不二取，无说离言相。’ 这是什么意思呢？佛有三种：一是法身佛（Dharmakaya Buddha）；二是报身佛（Sambhogakaya Buddha）；三是化身佛（Nirmanakaya Buddha）。又，释迦牟尼佛被称为佛，这是化身佛，此佛没有证得阿耨多罗三藐三菩提，也没有说法。如经中所说‘没有固定的法如来可以用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’，如果这样，为什么经中又说‘为什么呢？如来所说的法，都是不可执取、不可言说的’等等？有人诽谤说：如来始终没有说法。为了消除这种诽谤，偈颂说‘应化非真佛，亦非说法者’。‘说法不二取，无说离言相’的意思是，听法的人不执取法，也不执取非法。说法的人也不以二元对立的方式来说法，既不说它是法，也不说它不是法。为什么呢？
English
English version What meaning is explained from this point onwards? It is to dispel different doubts. What are these different doubts? It was previously stated that one cannot attain the vision of the Tathagata (Thus Come One) by means of physical characteristics. Why is that? Because the Tathagata cannot be defined by conditioned appearances. If that is the case, how did Shakyamuni Buddha attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment) and come to be known as a Buddha? And how does he teach the Dharma? These are the doubts, and this is to dispel them. How are these doubts dispelled? The Sutra says: 'Furthermore, the Buddha told the Venerable Subhuti: 'Subhuti! What do you think? Did the Tathagata attain Anuttara-samyak-sambodhi? Does the Tathagata have a Dharma to teach?' Subhuti said: 'According to my understanding of the Buddha's teachings, 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 is that? The Dharma spoken by the Tathagata is all ungraspable and unspeakable; it is neither Dharma nor non-Dharma. Why is that? All sages are named by means of the unconditioned Dharma.' The Treatise says: Because of this meaning, Shakyamuni Buddha is neither a Buddha nor does he teach the Dharma. What is this meaning? The verse says: 'The manifested transformation is not the true Buddha, nor is it a speaker of Dharma; the Dharma spoken is not grasped dualistically, and there is no speaking that is apart from verbal expression.' What does this mean? There are three kinds of Buddhas: first, the Dharmakaya Buddha (Dharma Body Buddha); second, the Sambhogakaya Buddha (Reward Body Buddha); and third, the Nirmanakaya Buddha (Transformation Body Buddha). Moreover, Shakyamuni is called a Buddha, but this is a Nirmanakaya Buddha. This Buddha did not attain Anuttara-samyak-sambodhi, nor does he teach the Dharma. As the Sutra says, '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.' If that is so, why does the Sutra say, 'Why is that? The Dharma spoken by the Tathagata is all ungraspable and unspeakable,' and so on? Some people slander, saying that the Tathagata never teaches the Dharma. To dispel this slander, the verse says, 'The manifested transformation is not the true Buddha, nor is it a speaker of Dharma.' 'The Dharma spoken is not grasped dualistically, and there is no speaking that is apart from verbal expression' means that the listener does not grasp Dharma, nor does he grasp non-Dharma. The speaker also does not speak in a dualistic way, neither saying it is Dharma nor saying it is not Dharma. Why is that? --------------------------------------------------------------------------------
Chinese
故？彼法非法非非法，依何义说？依真如义说。非法者，一切法无体相故。非非法者，彼真如无我相实有故。何故唯言说、不言证？有言说者即成证义故；若不证者，则不能说。如经“何以故？一切圣人皆以无为法得名”。此句明何义？彼法是说因故。何以故？一切圣人依真如法清净得名，以无为法得名故。以此义故，彼圣人说彼无为法。复以何义？如彼圣人所证法，不可如是说，何况如是取！何以故？彼法远离言语相，非可说事故。何故不但言佛，乃说一切圣人？以一切圣人依真如清净得名故，如是具足清净，如分清净故。 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，佛法者即非佛法，是名佛法。’” 论曰：此说胜福德譬喻校量 现代汉语译本：问：那么，‘彼法’（那个法）既不是‘非法’（不是法），也不是‘非非法’（不是不是法），是依据什么意义说的呢？答：是依据真如的意义说的。之所以说‘非法’，是因为一切法没有自体的相状的缘故。之所以说‘非非法’，是因为那个真如没有我相，是真实存在的缘故。问：为什么只说‘言说’，而不说‘证’（证悟）呢？答：因为有‘言说’就已经包含了‘证’的意义；如果不是自己证悟的，就不能说。如经中所说：‘何以故？一切圣人皆以无为法得名’（为什么呢？一切圣人都因为无为法而得名）。这句话说明了什么意义呢？答：那个法是‘说’的原因。为什么呢？因为一切圣人依靠真如法清净而得名，因为以无为法得名。因为这个意义，那些圣人宣说那个无为法。又以什么意义来说明呢？就像那些圣人所证悟的法，是不可以用言语来描述的，更何况是用言语来执取！为什么呢？因为那个法远离言语的相状，不是可以用言语来说明的事物。问：为什么不只说佛，而要说一切圣人呢？答：因为一切圣人都是依靠真如清净而得名的，这样就具足了清净，就像部分清净一样。 经中说：‘须菩提！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！你认为怎么样？这个善男子、善女人所得的福德是多还是不多？’须菩提回答说：‘很多。婆伽婆（Bhagavan，世尊）！很多。修伽陀（Sugata，善逝）！这个善男子、善女人得到的福德非常多。为什么呢？世尊！因为这个福德聚，实际上不是福德聚，所以如来说福德聚福德聚。’ 佛说：‘须菩提！如果善男子、善女人，用充满三千大千世界的七宝来布施。如果又有人从这部经中受持，乃至四句偈等，为他人解说，他的福德胜过前者，无量不可计数。为什么呢？须菩提！一切诸佛的阿耨多罗三藐三菩提法（Anuttara-samyak-sambodhi-dharma，无上正等正觉之法）都从此经中产生，一切诸佛如来都从此经中诞生。须菩提！所谓佛法，佛法，实际上不是佛法，这才是佛法。’ 论中说：这是用殊胜的福德来做譬喻和比较衡量。
English
English version: Question: Therefore, that ‘Dharma’ (that law) is neither ‘non-dharma’ (not law) nor ‘not non-dharma’ (not not law), according to what meaning is it said? Answer: It is said according to the meaning of Suchness (真如, Zhenru). The reason for saying ‘non-dharma’ is that all dharmas do not have the characteristic of self-nature. The reason for saying ‘not non-dharma’ is that Suchness has no self-image and is truly existent. Question: Why only speak of ‘verbal expression’ and not ‘realization’? Answer: Because ‘verbal expression’ already includes the meaning of ‘realization’; if one has not realized it oneself, one cannot speak of it. As the sutra says: ‘Why? All sages are named by the unconditioned dharma.’ What meaning does this sentence clarify? Answer: That dharma is the cause of ‘speaking’. Why? Because all sages are named by the purity of Suchness, because they are named by the unconditioned dharma. Because of this meaning, those sages speak of that unconditioned dharma. Furthermore, in what sense? Just like the dharma realized by those sages, it cannot be described in words, let alone grasped with words! Why? Because that dharma is far from the characteristics of language, and is not something that can be explained in words. Question: Why not only speak of the Buddha, but also speak of all sages? Answer: Because all sages are named by the purity of Suchness, thus fully possessing purity, just like partial purity. The sutra says: ‘Subhuti! What do you think? If someone were to give alms with the seven treasures filling three thousand great thousand worlds. Subhuti! What do you think? Would the merit obtained by this good man or good woman be great or not?’ Subhuti replied: ‘Very great. Bhagavan (婆伽婆, World Honored One)! Very great. Sugata (修伽陀, Well-Gone)! This good man or good woman obtains very great merit. Why? World Honored One! Because this accumulation of merit is actually not an accumulation of merit, therefore the Tathagata speaks of the accumulation of merit, accumulation of merit.’ The Buddha said: ‘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 and uphold even four lines of verses from this sutra and explain them to others, their merit would surpass the former, immeasurable and countless. Why? Subhuti! All the Anuttara-samyak-sambodhi-dharma (阿耨多罗三藐三菩提法, unsurpassed, complete and perfect enlightenment) of all Buddhas come from this sutra, and all Tathagatas are born from this sutra. Subhuti! What is called Buddha-dharma, Buddha-dharma, is actually not Buddha-dharma, that is called Buddha-dharma.’ The treatise says: This uses excellent merit to make metaphors and comparisons. --------------------------------------------------------------------------------