Chinese
。示现何义？法虽不可取、不可说，而不空故。偈言： 受持法及说， 不空于福德； 福不趣菩提， 二能趣菩提。 何故说言“世尊！是福德聚即非福德聚”者？偈言“福不趣菩提，二能趣菩提”故。此义云何？彼福德不趣大菩提，二能趣大菩提故。何者为二？ 一者受持；二者演说。如经“受持乃至四句偈等为他人说”故。何故名福德聚？聚义有二种：一者积聚义；二者进趣义。如人担重说名为聚，如是彼福德聚，以有积聚义故，说名为聚。于菩提不能进趣故，名为非福德聚。此二能趣大菩提，是故于彼福德中此福为胜。云何此二能得大菩提？如经“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”故。云何说“一切诸佛菩提法皆从此经出”？云何说“一切诸佛如来皆从此经生”？偈言： 于实名了因， 亦为余生因； 唯独诸佛法， 福成第一体。 此义云何？菩提者名为法身，彼体实无为。是故于彼法身，此二能作了因、不能作生因。余者，受报相好庄严。佛化身相好，佛于此为生因，以能作菩提因，是故名因，显彼福德中此福胜故。如经“何以故？须菩提！乃至皆从此经生”故。云何成此义？偈言“唯独诸佛法，福成第一 现代汉语译本：什么是‘示现’的意义？法虽然不可执取、不可言说，但不是空无。偈语说： ‘受持佛法以及演说，不空耗于福德；福德本身不直接趋向菩提，但受持和演说二者能趋向菩提。’ 为什么说‘世尊！这福德的积聚就不是福德的积聚’呢？因为偈语说‘福德本身不直接趋向菩提，但受持和演说二者能趋向菩提’。这意义是什么呢？那样的福德不能直接趋向大菩提（Anuttara-samyak-sambodhi，无上正等正觉），但受持和演说二者能趋向大菩提。什么是这二者呢？ 一是受持；二是演说。如经文所说‘受持乃至四句偈等，为他人演说’。为什么称为福德聚呢？‘聚’的意义有两种：一是积聚的意义；二是进取的意义。比如人挑着重担，就说那是‘聚’。如此，那福德聚，因为它有积聚的意义，所以称为‘聚’。因为它不能在菩提上有所进取，所以称为‘非福德聚’。这二者能趋向大菩提，因此在那样的福德中，这二者的福德最为殊胜。怎样才能通过这二者获得大菩提呢？如经文所说‘为什么呢？须菩提（Subhuti）！一切诸佛的阿耨多罗三藐三菩提法都从此经而出，一切诸佛如来都从此经而生’。 怎样说‘一切诸佛的菩提法都从此经而出’呢？怎样说‘一切诸佛如来都从此经而生’呢？偈语说： ‘对于实相是了悟之因，也是其余果报的生起之因；唯独诸佛之法，福德成就第一之体。’ 这意义是什么呢？菩提被称为法身（Dharmakaya），那法身的本体实际上是无为的。因此，对于那法身，受持和演说二者能作为了悟之因，但不能作为生起之因。其余的，比如受报的相好庄严。佛的化身相好，佛对于这些是生起之因，因为它能作为菩提之因，所以称为因，显示在那样的福德中，这二者的福德最为殊胜。如经文所说‘为什么呢？须菩提！乃至都从此经而生’。怎样成就这个意义呢？偈语说‘唯独诸佛法，福成就第一’
English
English version: What is the meaning of 'manifestation'? Although the Dharma is ungraspable and unspeakable, it is not empty. The verse says: 'Receiving, upholding, and expounding the Dharma do not empty one's merit; merit itself does not directly lead to Bodhi, but these two, receiving and expounding, can lead to Bodhi.' Why is it said, 'World Honored One! This accumulation of merit is not an accumulation of merit'? It is because the verse says, 'Merit itself does not directly lead to Bodhi, but these two can lead to Bodhi.' What does this mean? That merit does not directly lead to Anuttara-samyak-sambodhi (supreme perfect enlightenment), but these two can lead to great Bodhi. What are these two? One is receiving and upholding; the other is expounding. As the sutra says, 'Receiving, upholding, and expounding even a four-line verse for others.' Why is it called an accumulation of merit? There are two meanings of 'accumulation': one is the meaning of gathering; the other is the meaning of progressing. For example, when a person carries a heavy load, it is said to be an 'accumulation.' Thus, that accumulation of merit, because it has the meaning of gathering, is called 'accumulation.' Because it cannot progress towards Bodhi, it is called 'not an accumulation of merit.' These two can lead to great Bodhi, therefore, among that merit, this merit is the most excellent. How can one attain great Bodhi through these two? As the sutra says, 'Why? Subhuti! All the Buddhas' Dharma of Anuttara-samyak-sambodhi comes from this sutra, and all the Tathagatas (Buddhas) are born from this sutra.' How is it said that 'all the Buddhas' Bodhi Dharma comes from this sutra'? How is it said that 'all the Tathagatas are born from this sutra'? The verse says: 'For reality, it is the cause of understanding, and also the cause of the arising of other rewards; only the Buddhas' Dharma, merit achieves the supreme essence.' What does this mean? Bodhi is called Dharmakaya (Dharma body), and the essence of that Dharmakaya is actually unconditioned. Therefore, for that Dharmakaya, these two can act as the cause of understanding, but cannot act as the cause of arising. The rest, such as the adornments of marks and characteristics of reward. The manifested marks and characteristics of the Buddha, the Buddha is the cause of arising for these, because it can act as the cause of Bodhi, therefore it is called a cause, showing that among that merit, this merit is the most excellent. As the sutra says, 'Why? Subhuti! Even are born from this sutra.' How is this meaning accomplished? The verse says, 'Only the Buddhas' Dharma, merit achieves the supreme' -------------------------------------------------------------------------------- 体”故。
Chinese
“须菩提！所谓佛法，佛法者即非佛法”者，彼诸佛法，余人不得，是故彼佛法名为佛法。是故言“唯独诸佛法”。第一不共义，以能作第一法因，是故彼福德中此福为胜，如是成福德多故。 经曰：“‘须菩提！于意云何？须陀洹能作是念：“我得须陀洹果不？”’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。”世尊则不说我无诤行第一。以须菩提实无所行，而名须菩提无诤无诤行。’” 论曰：向说圣人无为法得名。以是义故，彼 现代汉语译本： ‘体’的缘故。 ‘须菩提！所谓佛法，佛法者即非佛法’，那些佛法，其他人无法获得，所以那些佛法才被称为佛法。因此说‘唯独诸佛法’。这是第一不共的意义，因为它能作为第一法的原因，所以这种福德胜过其他福德，这样就成就了更多的福德。 经中说：‘须菩提！你认为如何？须陀洹（Srota-apanna，入流果）会这样想：“我得到了须陀洹果吗？”’须菩提回答：‘不会的，世尊！为什么呢？实际上没有一种法叫做须陀洹。不执着于色、声、香、味、触、法，这才是须陀洹。’佛说：‘须菩提！你认为如何？斯陀含（Sakrdagamin，一来果）会这样想：“我得到了斯陀含果吗？”’须菩提回答：‘不会的，世尊！为什么呢？实际上没有一种法叫做斯陀含，这才是斯陀含。’‘须菩提！你认为如何？阿那含（Anagamin，不来果）会这样想：“我得到了阿那含果吗？”’须菩提回答：‘不会的，世尊！为什么呢？实际上没有一种法叫做阿那含，这才是阿那含。’‘须菩提！你认为如何？阿罗汉（Arhat，无学果）会这样想：“我得到了阿罗汉果吗？”’须菩提回答：‘不会的，世尊！为什么呢？实际上没有一种法叫做阿罗汉。世尊！如果阿罗汉这样想：“我得到了阿罗汉”，那就是执着于我、人、众生、寿者。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：“我得到了阿罗汉”，世尊就不会说我无诤行第一。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。’ 论中说：前面说了圣人以无为法而得名。因为这个缘故，那些
English
English version: ‘Body’. ‘Subhuti! What is called Buddha-dharma is not Buddha-dharma.’ Those Buddha-dharmas are unattainable by others, therefore those Buddha-dharmas are called Buddha-dharmas. Hence it is said, ‘Only the Buddha-dharmas.’ This is the first unique meaning, because it can be the cause of the first dharma, therefore this merit is superior to other merits, thus accomplishing more merit. The sutra says: ‘Subhuti! What do you think? Would a Srota-apanna (須陀洹, Stream-enterer) have the thought, “Have I attained the fruit of Srota-apanna?”’ Subhuti replied: ‘No, World Honored One! Why? In reality, there is no dharma called Srota-apanna. Not entering into form, sound, smell, taste, touch, and dharma, that is called Srota-apanna.’ The Buddha said: ‘Subhuti! What do you think? Would a Sakrdagamin (斯陀含, Once-returner) have the thought, “Have I attained the fruit of Sakrdagamin?”’ Subhuti replied: ‘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 (阿那含, Non-returner) have the thought, “Have I attained the fruit of Anagamin?”’ Subhuti replied: ‘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 (阿罗汉, Worthy One) have the thought, “Have I attained Arhatship?”’ Subhuti replied: ‘No, World Honored One! Why? In reality, there is no dharma called Arhat. World Honored One! If an Arhat has the thought, “I have attained Arhatship,” that is attachment to self, person, sentient being, and life-span. World Honored One! The Buddha said that I have attained the Samadhi of Non-Contention as the foremost, and the World Honored One said that I am a desire-free Arhat. World Honored One! I do not have the thought, “I am a desire-free Arhat.” World Honored One! If I had the thought, “I have attained Arhatship,” the World Honored One would not say that my practice of non-contention is the foremost. Because Subhuti in reality has no practice, therefore he is called Subhuti, non-contention, non-contention practice.’ The treatise says: It was previously said that the sages are named by the unconditioned dharma. For this reason, those --------------------------------------------------------------------------------
Chinese
法不可取、不可说。若须陀洹等圣人取自果，云何言彼法不可取？既如证如说，云何成不可说？自下经文为断此疑，成彼法不可取、不可说故。偈言： 不可取及说， 自果不取故； 依彼善吉者， 说离二种障。 此义云何？以圣人无为法得名，是故不取一法。不取者，不取六尘境界。以是义故，名不取。逆流者，如经“不入色声香味触法，是名须陀洹”故；乃至阿罗汉不取一法，以是义故，名为罗汉。然圣人非不取无为法，以取自果故。若圣人起如是心：“我能得果。”即为着我等者，此义云何？以有使烦恼、非行烦恼。何以故？彼于证时离取我等烦恼，是故无如是心：“我能得果。”何故尊者须菩提，自叹身得受记，以自身证果？为于彼义中生信心故。何故唯说无诤行？为明胜功德故、为生深信故。何故言“以须菩提实无所行，而名须菩提无诤无诤行”者？偈言“依彼善吉者，说离二种障”故。二种障者：一者烦恼障；二者三昧障。离彼二障，故言无所行。以是义故，说名二种诤。离彼二种障故，名为无诤无诤行。 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。’ 现代汉语译本：法是不可执取、不可言说的。如果须陀洹（Sotapanna，入流者）等圣人证得了各自的果位，为何说那法是不可执取的呢？既然如实证悟，如实宣说，为何又成了不可言说呢？下面的经文是为了断除这个疑惑，成就那法不可执取、不可言说的道理。偈颂说： ‘不可取及说，自果不取故；依彼善吉者，说离二种障。’ 这句偈颂是什么意思呢？因为圣人以无为法而得名，所以不执取任何一法。不执取，就是不执取六尘（色、声、香、味、触、法）境界。因为这个缘故，称为不取。逆流者，如经中所说：‘不入色声香味触法，这叫做须陀洹’。乃至阿罗汉也不执取任何一法，因为这个缘故，称为阿罗汉。然而圣人并非不取无为法，因为他们证得了各自的果位。如果圣人心中生起这样的念头：‘我能够得到果位。’那就是执着于我等概念了。这是什么意思呢？因为还有使烦恼（根本烦恼）、非行烦恼（微细烦恼）。为什么呢？因为他们在证悟时已经远离了执取我等烦恼，所以没有这样的念头：‘我能够得到果位。’为什么尊者须菩提（Subhuti），要赞叹自己得到授记，以自身证果的经历呢？是为了让人们对其中的道理生起信心。为什么只说无诤行（Aranaviharin）呢？是为了彰显殊胜的功德，为了生起深刻的信心。为什么说‘因为须菩提实际上没有任何作为，所以才被称为须菩提无诤无诤行’呢？偈颂说‘依彼善吉者，说离二种障’的缘故。二种障指的是：一是烦恼障（Klesavarana）；二是三昧障（Samadhyavarana）。远离了这两种障碍，所以说没有任何作为。因为这个缘故，称为两种诤。远离了这两种障碍，就称为无诤无诤行。 经中说：‘佛告诉须菩提：‘你认为怎么样？如来过去在燃灯佛（Dipamkara Buddha）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？’须菩提回答说：‘不是的，世尊！如来在燃灯佛那里，实际上没有得到任何阿耨多罗三藐三菩提的法。’
English
English version: The Dharma is neither graspable nor speakable. If the Sotapannas (stream-enterers) and other noble ones attain their respective fruits, why is it said that the Dharma is ungraspable? Since it is truly realized and truly spoken, how can it be unspeakable? The following sutra passage is to dispel this doubt and establish the principle that the Dharma is neither graspable nor speakable. The verse says: 'Neither graspable nor speakable, because the self-fruit is not grasped; relying on those who are virtuous and auspicious, it is said to be free from two kinds of obstructions.' What is the meaning of this verse? Because noble ones are named by the unconditioned Dharma, they do not grasp any Dharma. Not grasping means not grasping the realms of the six sense objects (rupa, sabda, gandha, rasa, sparsa, dharma). For this reason, it is called not grasping. Stream-enterers, as the sutra says, 'Do not enter into form, sound, smell, taste, touch, and dharma; this is called a Sotapanna.' Even Arhats do not grasp any Dharma; for this reason, they are called Arhats. However, noble ones do not not grasp the unconditioned Dharma, because they attain their respective fruits. If a noble one has such a thought: 'I am able to attain the fruit,' then that is attachment to self and so on. What does this mean? Because there are latent defilements (anusaya-kilesa) and non-practice defilements (apratipaksa-kilesa). Why? Because when they attain enlightenment, they have already abandoned the defilements of grasping self and so on, so they do not have such a thought: 'I am able to attain the fruit.' Why did the Venerable Subhuti (Subhuti) praise himself for receiving the prediction of enlightenment, using his own experience of attaining the fruit? It was to generate faith in that principle. Why only speak of non-contentious conduct (Aranaviharin)? It is to illuminate the supreme merit and to generate deep faith. Why is it said that 'Because Subhuti actually has no action, he is called Subhuti non-contentious non-contentious conduct'? It is because the verse says, 'Relying on those who are virtuous and auspicious, it is said to be free from two kinds of obstructions.' The two kinds of obstructions refer to: first, the defilement obstruction (Klesavarana); second, the samadhi obstruction (Samadhyavarana). Being free from these two obstructions, it is said that there is no action. For this reason, it is called two kinds of contention. Being free from these two kinds of obstructions, it is called non-contentious non-contentious conduct. The sutra says: 'The Buddha told Subhuti: 'What do you think? Did the Tathagata obtain the Dharma of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment) from Dipamkara Buddha (Dipamkara Buddha) in the past?' Subhuti said: 'No, World Honored One! The Tathagata did not actually obtain any Dharma of Anuttara-samyak-sambodhi from Dipamkara Buddha.' -------------------------------------------------------------------------------- ”