Chinese
论曰：复有疑：释迦如来昔在然灯佛所受法，彼佛为此佛说法。若如是，云何彼法不可说、不可取？为断此疑，说彼佛所无法可取。如经“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”故。何故如是说？偈言： 佛于然灯语， 不取理实智； 以是真实义， 成彼无取说。 此义云何？释迦如来于然灯佛所，言语所说不取证法故。以是义故，显彼证智不可说、不可取。偈言“以是真实义，成彼无取说”故。 又若圣人无为法得名，是法不可取、不可说；云何诸菩萨取庄严净佛国土？云何受乐报，佛取自法王身？云何余世间复取彼是法王身？自下经文为断此疑。 经曰：“佛告须菩提：‘若菩萨作是言：“我庄严佛国土。”彼菩萨不实语。何以故？须菩提！如来所说庄严佛土者，则非庄严，是名庄严佛土。是故须菩提！诸菩萨摩诃萨应如是生清净心，而无所住。不住色生心，不住声香味触法生心，应无所住而生其心。’ “‘须菩提！譬如有人身如须弥山王。须菩提！于意云何？是身为大不。’须菩提言：‘甚大。世尊！何以故？佛说非身，是名大身。彼身非身，是名大身。’” 论曰：此义如是应知。云何知？偈言： 智习唯识通， 现代汉语译本： 论曰：又有人疑惑：释迦如来过去在燃灯佛（Dipamkara Buddha）处接受佛法，燃灯佛为释迦如来说法。如果这样，为什么燃灯佛所传的法是不可说、不可取的呢？为了消除这个疑惑，经文说燃灯佛那里实际上没有可以获取的法。如经文所说：‘不，世尊！如来在燃灯佛处，对于证得阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）的法，实际上没有任何获得。’为什么这样说呢？偈颂说： ‘佛于燃灯语， 不取理实智； 以是真实义， 成彼无取说。’ 这句偈颂是什么意思呢？释迦如来在燃灯佛那里，对于言语所说的法，并没有执取实证的智慧。因为这个原因，显示了那实证的智慧是不可说、不可取的。所以偈颂说：‘以是真实义，成彼无取说。’ 又有人问，如果圣人通过无为法获得名号，那么这个法是不可取、不可说的；为什么诸位菩萨还要去庄严清净的佛国土呢？为什么他们还要享受快乐的果报，佛陀还要获取自法王身呢？为什么其他世间的人还要获取那个法王身呢？下面的经文就是为了消除这个疑惑。 经文说：‘佛告诉须菩提（Subhuti）：‘如果菩萨这样说：“我庄严佛国土。”这位菩萨说的就不是真话。为什么呢？须菩提！如来说的庄严佛土，实际上不是真正的庄严，只是名为庄严佛土。所以，须菩提！诸位菩萨摩诃萨（bodhisattva-mahasattva，大菩萨）应该这样生起清净的心，并且不执着于任何事物。不住于色（rupa，形色）而生心，不住于声（shabda，声音）、香（gandha，气味）、味（rasa，味道）、触（sparsha，触觉）、法（dharma，事物）而生心，应该不执着于任何事物而生起那颗清净的心。’ ‘须菩提！譬如有一个人的身体像须弥山王（Sumeru，宇宙中心的大山）。须菩提！你认为怎么样？这个身体大不大？’须菩提回答说：‘非常大，世尊！为什么呢？佛说这个身体不是真正的身体，只是名为大身。这个身体不是真正的身体，只是名为大身。’ 论曰：这个道理应该这样理解。怎么理解呢？偈颂说： ‘智习唯识通，’
English
English version: Treatise says: Furthermore, there is a doubt: Shakyamuni Tathagata received the Dharma from Dipamkara Buddha in the past, and that Buddha preached the Dharma to this Buddha. If this is the case, why is that Dharma unspeakable and unattainable? To dispel this doubt, it is said that there is actually no Dharma to be obtained from that Buddha. As the sutra says: 'No, World Honored One! The Tathagata, at Dipamkara Buddha's place, actually obtained nothing in regard to the Dharma of Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment).' Why is it said like this? The verse says: 'The Buddha spoke to Dipamkara, Not grasping the wisdom of true principle; With this true meaning, He accomplished the saying of non-grasping.' What does this verse mean? Shakyamuni Tathagata, at Dipamkara Buddha's place, did not grasp the Dharma of realization spoken in words. Because of this meaning, it is shown that the wisdom of realization is unspeakable and unattainable. Therefore, the verse says: 'With this true meaning, He accomplished the saying of non-grasping.' Furthermore, if a sage obtains a name through non-action Dharma, then this Dharma is unattainable and unspeakable; why do the Bodhisattvas still take to adorn pure Buddha lands? Why do they enjoy the reward of happiness, and why does the Buddha take the Dharma King body of himself? Why do other worldly beings take that Dharma King body? The following sutra text is to dispel this doubt. The sutra says: 'The Buddha told Subhuti (Subhuti): 'If a Bodhisattva says, "I adorn the Buddha land," that Bodhisattva is not speaking truthfully. Why? Subhuti! What the Tathagata speaks of as adorning the Buddha land is actually not adornment, it is only named adornment of the Buddha land. Therefore, Subhuti! All Bodhisattva-Mahasattvas (bodhisattva-mahasattva, great Bodhisattvas) should generate a pure mind in this way, and dwell nowhere. Not dwelling in form (rupa, color) to generate the mind, not dwelling in sound (shabda, sound), smell (gandha, scent), taste (rasa, flavor), touch (sparsha, tactile sensation), or dharma (dharma, phenomena) to generate the mind, one should generate that pure mind without dwelling anywhere.' 'Subhuti! For example, if a person's body is like Mount Sumeru (Sumeru, the great mountain at the center of the universe). Subhuti! What do you think? Is this body large or not?' Subhuti replied: 'Very large, World Honored One! Why? The Buddha said that this body is not a real body, it is only named a great body. This body is not a real body, it is only named a great body.' Treatise says: This principle should be understood in this way. How to understand it? The verse says: 'Wisdom practices only consciousness penetrates,' -------------------------------------------------------------------------------- 如是取净土， 非形第一体， 非严庄严意。
Chinese
此义云何？诸佛无有庄严国土事。唯诸佛如来真实智慧习识通达，是故彼土不可取。若人取彼国土形相，作是言：“我成就清净佛土。”彼不实说。 如经“何以故？须菩提！如来所说庄严佛土者，则非庄严，是名庄严佛土”故。何故如是说？偈言“非形第一体，非严庄严意”故。庄严有二种：一者形相、二者第一义相，是故说非严庄严。又非庄严佛土者，无有形相，故非庄严。如是无庄严即是第一庄严。何以故？以一切功德成就庄严故。若人分别佛国土，是有为形相，而言：“我成就清净佛国土。”彼菩萨住于色等境界中生如是心，为遮此故，如经“是故须菩提！诸菩萨摩诃萨，应如是生清净心而无所住。不住色生心，不住声香味触法生心，应无所住而生其心”故。前言：“云何受乐报，佛取自法王身？云何余世间复取彼是法王身？”为除此疑，说受乐报佛体同彼须弥山王，镜像义故。此义云何？偈言： 如山王无取， 受报亦复然， 远离于诸漏， 及有为法故。 此义云何？如须弥山王势力高远，故名为大，而不取彼山王体：“我是山王。”以无分别故。受乐报佛亦如是，以得无上法王体，故名为大，而不取彼法王体：“我是 现代汉语译本： 如此才是获得净土的方法， 并非执着于外在的形体， 也不是执着于表面的庄严。 此话是什么意思呢？诸佛实际上并没有庄严国土这件事。只有诸佛如来真实智慧的长期熏习和通达，因此那个佛土是不可执取的。如果有人执取佛国土的形相，并且说：‘我成就了清净的佛土。’那么他所说的是不真实的。 正如经文所说：‘为什么呢？须菩提（Subhuti，佛陀的弟子）！如来说的庄严佛土，实际上不是庄严，只是名为庄严佛土。’为什么这样说呢？因为偈语说‘并非执着于外在的形体，也不是执着于表面的庄严’。庄严有两种：一种是形相上的庄严，另一种是第一义谛上的庄严，所以说不是执着于表面的庄严。而且，所谓的非庄严佛土，是没有具体形相的，所以说不是执着于形相的庄严。像这样不执着于庄严，才是真正的第一庄严。为什么呢？因为一切功德成就了庄严。如果有人分别佛国土，认为是有为的形相，并且说：‘我成就了清净的佛国土。’那么这位菩萨（Bodhisattva，佛教中发愿要救度一切众生的修行者）就住在色等境界中，产生了这样的想法。为了遮止这种情况，经文说：‘所以，须菩提！诸位菩萨摩诃萨（Mahasattva，伟大的菩萨），应该这样生起清净心，但不要有所执住。不要执着于色而生心，不要执着于声香味触法而生心，应该无所执住而生起清净心。’前面说：‘如何享受快乐的果报，佛陀（Buddha，佛教的觉悟者）获得自在法王之身？为什么其他世间又认为他是法王之身呢？’为了消除这个疑惑，说享受快乐果报的佛体如同须弥山王（Sumeru，佛教宇宙观中的圣山），是镜像的意义。这是什么意思呢？偈语说： 如同山王一样不被执取， 享受果报也是这样， 远离各种烦恼， 以及有为法。 这是什么意思呢？就像须弥山王势力高大，所以被称为大，但不执取山王的本体，认为‘我是山王’，因为它没有分别心。享受快乐果报的佛也是这样，因为获得了无上的法王之体，所以被称为大，但不执取法王的本体，认为‘我是法王’。
English
English version: Thus is the way to attain a pure land, Not by clinging to form as the primary entity, nor by clinging to the idea of elaborate adornment. What is the meaning of this? The Buddhas (Buddha, the awakened one in Buddhism) do not actually have the matter of adorning a Buddha land. Only the Buddhas Tathagatas (Tathagata, 'one who has thus come', an epithet of the Buddha) truly understand and are familiar with real wisdom, therefore that land cannot be grasped. If someone grasps the form of a Buddha land and says: 'I have achieved a pure Buddha land,' then what they say is not true. As the sutra (Sutra, a religious text) says: 'Why is that? Subhuti (Subhuti, a disciple of the Buddha)! What the Tathagata speaks of as the adornment of a Buddha land is actually not adornment; it is only named the adornment of a Buddha land.' Why is it said in this way? Because the verse says, 'Not by clinging to form as the primary entity, nor by clinging to the idea of elaborate adornment.' There are two kinds of adornment: one is adornment of form, and the other is adornment of the ultimate meaning. Therefore, it is said not to cling to elaborate adornment. Furthermore, the so-called non-adorned Buddha land has no specific form, so it is not clinging to the adornment of form. Such non-clinging to adornment is the true, ultimate adornment. Why is that? Because all merits accomplish adornment. If someone distinguishes a Buddha land as having conditioned form and says: 'I have achieved a pure Buddha land,' then that Bodhisattva (Bodhisattva, a being who is on the path to Buddhahood) dwells in the realm of form and other such realms, giving rise to such a thought. To prevent this, the sutra says: 'Therefore, Subhuti! All Bodhisattvas Mahasattvas (Mahasattva, great being), should give rise to a pure mind in this way, but without dwelling anywhere. Do not give rise to a mind dwelling in form, do not give rise to a mind dwelling in sound, smell, taste, touch, or dharma (Dharma, the teachings of the Buddha); one should give rise to their mind without dwelling anywhere.' Earlier it was said: 'How does one enjoy the reward of happiness, the Buddha attains the body of the self-existent Dharma King? Why do other worlds again consider him to be the Dharma King?' To dispel this doubt, it is said that the Buddha's body, which enjoys the reward of happiness, is like Mount Sumeru (Sumeru, the central world-mountain in Buddhist cosmology), it is a matter of reflection. What is the meaning of this? The verse says: Like Mount Sumeru, without being grasped, So too is the enjoyment of reward, Far removed from all defilements, And conditioned dharmas. What is the meaning of this? Just as Mount Sumeru is powerful and lofty, therefore it is called great, but it does not grasp the essence of the mountain, thinking 'I am Mount Sumeru,' because it has no discriminating mind. The Buddha who enjoys the reward of happiness is also like this, because he has attained the supreme body of the Dharma King, therefore he is called great, but he does not grasp the essence of the Dharma King, thinking 'I am the Dharma King.' --------------------------------------------------------------------------------
Chinese
法王。”以无分别故。何故无分别？以无分别故。 如经“何以故？佛说非身，是名大身。彼身非身，是名大身”故。何故如是说？偈言“远离于诸漏，及有为法故”。彼受乐报佛体离于诸漏，若如是即无有物，若如是即名有物，以唯有清净身故，以远离有为法故。以是义故，实有我体，以不依他缘住故。 金刚般若波罗蜜经论卷上 大正藏第 25 册 No. 1511 金刚般若波罗蜜经论 金刚般若波罗蜜经论卷中 天亲菩萨造 元魏天竺三藏菩提流支译 经曰：“佛言：‘须菩提！如恒河中所有沙数，如是沙等恒河，于意云何？是诸恒河沙宁为多不？’须菩提言：‘甚多。世尊！但诸恒河尚多无数，何况其沙！’佛言：‘须菩提！我今实言告汝。若有善男子善女人以七宝满尔所恒河沙数世界以施诸佛如来。须菩提！于意云何？彼善男子善女人得福多不？’须菩提言：‘甚多。世尊！彼善男子善女人得福甚多。’佛告须菩提：‘以七宝满尔所恒河沙世界持用布施，若善男子善女人于此法门乃至受持四句偈等为他人说，而此福德胜前福德无量阿僧祇。’” 论曰：前已说多福德譬喻，何故此中复说？偈言： 说多义差别， 亦成胜挍量； 后福过于前， 现代汉语译本 ‘法王’，因为没有分别的缘故。为什么没有分别？因为没有分别的缘故。 如经文所说：‘为什么呢？佛说非身，这叫做大身。那个身不是身，这叫做大身。’所以这样说。为什么这样说？偈颂说：‘远离一切烦恼，以及有为法。’那承受快乐果报的佛体远离一切烦恼，如果这样说就好像什么都没有，如果这样说就好像有什么，因为只有清净身，因为远离有为法。因为这个缘故，确实有我的本体，因为不依赖其他因缘而存在。 《金刚般若波罗蜜经论》卷上 大正藏第25册 No. 1511 《金刚般若波罗蜜经论》 《金刚般若波罗蜜经论》卷中 天亲菩萨（Vasubandhu）造 元魏天竺三藏菩提流支（Bodhiruci）译 经文说：‘佛说：“须菩提（Subhuti）！如果像恒河（Ganges River）中所有的沙子那么多，像这些沙子一样多的恒河，你认为怎么样？这些恒河的沙子算多吗？”须菩提说：“非常多。世尊（World-Honored One）！仅仅是恒河就已经多得数不清了，更何况是其中的沙子！”佛说：“须菩提！我现在实话告诉你。如果有善男子善女人用七宝装满像那些恒河沙子一样多的世界来布施诸佛如来（Tathagata）。须菩提！你认为怎么样？那些善男子善女人得到的福德多吗？”须菩提说：“非常多。世尊！那些善男子善女人得到的福德非常多。”佛告诉须菩提：“用七宝装满像那些恒河沙子一样多的世界来进行布施，如果善男子善女人对于这个法门，乃至受持四句偈等，为他人解说，那么这个福德胜过前面的福德无量阿僧祇（asamkhya，无数）。”’ 论中说：前面已经说了很多福德的譬喻，为什么这里又说呢？偈颂说： 说明多种意义的差别，也成就殊胜的比较衡量；后面的福德超过前面的福德。