English
English version 'Non-non-law' refers to ignorant people who cling to human laws, believing that what is 'named' is the law, and denying that the perfectly accomplished nature is 'unnamed and non-law'. Sages understand that human law is 'unnamed', so it is 'non-law', and realize that the perfectly accomplished nature is 'named', so it is 'non-non-law'. The Dharmakaya (法身) [Dharma body] is silent and pure, and cannot be said to be 'non-law', nor can it be said to be 'non-non-law'. Therefore, the *Mahāyānasaṃgraha* (摄大乘论) [Compendium of the Mahayana] says: 'The manifested body is not the true Buddha, nor is it the speaker of the Dharma.' Speaking of the Dharma should be non-dual, reaching the state of non-speaking and detachment from words. Since the manifested body is not the true Buddha or the true Dharma, it means that it is also a false Buddha and a false Dharma. Since there are no two kinds of teachings in the mind, for the sage, there will be no two kinds of attachments, that is, attachment to the law and non-law. True principle is far from words and has no speakable form. Why does the explanation only say 'speak' and not 'prove'? The *Mahāyānasaṃgraha* (摄大乘论) [Compendium of the Mahayana] says: 'If one cannot prove it, one cannot speak it.' So it is said that one must first prove it before one can speak. 'Why is it that all the wise and holy ones are differentiated by the unconditioned Dharma (无为法) [unconditioned Dharma]?' The explanation says: This is another explanation of the previous one. It means that all the sages use non-discriminating wisdom to unite and realize the truth, so that they can cut off confusion and establish differences. Therefore, the unconditioned Dharma (无为法) [unconditioned Dharma] spoken by the sage, the Dharma realized by the sage, since it is not spoken like this, how can it be grasped like this? Why? Because this Dharma is far from the form of words and cannot be spoken. The above is the end of Vasubandhu's (世亲) [Vasubandhu] explanation. The intention of Asaṅga (无著) [Asaṅga] is that this passage of scripture is the fourth 'desire to obtain the Dharmakaya (法身) [Dharma body]'. Among them, the above explains obtaining the Dharmakaya (法身) [Dharma body] of speech. Here, the second part explains wanting to realize the Dharmakaya (法身) [Dharma body], which has two points: one is the aspect of wisdom to the dwelling place of obtaining the Dharmakaya (法身) [Dharma body], which means that non-discriminating wisdom can unite and obtain the true Dharmakaya (法身) [Dharma body], and the aspect of wisdom is taken as the dwelling place. The second is the aspect of blessings to the dwelling place of obtaining the Dharmakaya (法身) [Dharma body]. Here explains the first point. It means that previously wanting to obtain the Rupakaya (色身) [physical body], the Buddha said that the Rupakaya (色身) [physical body] is false, and taught to seek the Dharmakaya (法身) [Dharma body]. If you want to seek the Dharmakaya (法身) [Dharma body], you must first practice all kinds of true wisdom, which is the Bodhi Dharmakaya (菩提法身) [Bodhi Dharma body], so it is called the aspect of wisdom. Because of seeking the aspect of wisdom Dharmakaya (法身) [Dharma body], the Buddha asked with the true Dharmakaya (法身) [Dharma body], meaning that in external things, some people cling to other Dharmas, thinking that they can obtain Bodhi, and according to the roots of sentient beings, there is Dharma that can be spoken. In the inner formless Dharmakaya (法身) [Dharma body], there is originally no wisdom body Bodhi that can be obtained, and there is no Dharma that can be spoken, so this question is asked. Subhuti (善现) [Subhuti] replied that the principle is the same. Then explain the Buddha --------------------------------------------------------------------------------
Chinese
意故约真如理彼二俱无也。谓于内真如理不可说非法非非法。故即无说无取也。于外听者依真如理不可取故无闻无得也。此即说听皆依真如也。世亲释意说证真如故不说法非法。听离妄执故不取法非法。谓法者所执人法为有故。非法者所拨圆成为空故也。依等五义配文者如论自显也。 须菩提“于意云何若人满三千大千世界七宝以用布施是人所得福德”宁为多不。 述曰。依世亲释初校量之中上来三段。释疑自下正校量也。外意云真理之中既无说无取。无菩萨而可得者所行无相之福。岂不空施耶。世尊挟此意故问善现也。于中初佛问次善现答后如来成此初也。 须菩提“言甚多世尊何以故是福德即非福德性是故如来说”福德多。 述曰。此第二答中初标次释。言是福者谓举财施福德。即非福德性者谓非是感出世之福德性也。谓要听闻发生无分别智方得出世无相果故。是故如来说福德多者。谓是故如来说此财施福能感世间福德多。 佛言若复有人“于此经中受持乃至四句偈等为他人说”其福胜彼。 述曰。此第三佛为校量之中初正校量次释所以。此初也。乃至四句偈者谓下至受持四句也。谓领纳在心名受。记令不忘称持。四句偈者谓明此宗义之处。义圆足者即为一句。如说广大第 现代汉语译本：意思是说，依据真如理（Tathata），说者和听者都无所执着。对于内在的真如理，既不能说是法，也不能说不是法，所以才是无说无取。对于外在的听者，因为依据真如理而不可取，所以才是无闻无得。这说明说和听都是依据真如理。世亲（Vasubandhu）解释说，因为证悟真如，所以不说有法或非法；听者远离虚妄执着，所以不执取法或非法。所谓‘法’，是指执着于人法为实有；所谓‘非法’，是指否定圆满成就为虚空。依据‘等’等五义来配合经文，如论中所显示的那样。 须菩提（Subhuti）问道：‘世尊，您认为怎么样？如果有人用充满三千大千世界的七宝来布施，这个人所得的福德’难道不多吗？’ 述曰：依据世亲的解释，在最初的校量中，以上是三段释疑，从下面开始是正式的校量。外人的意思是，在真理之中，既然无说无取，没有菩萨可以获得，那么所行的无相之福，岂不是空施吗？世尊（Buddha）怀着这个意思，所以问须菩提。其中，首先是佛问，其次是须菩提答，最后是如来（Tathagata）成就这个问答。这是最初的佛问。 须菩提回答说：‘很多，世尊。为什么呢？因为这个福德即非福德性，所以如来说’福德多。 述曰：这是第二次回答，首先标明，其次解释。说‘是福’，是指举例说明财施的福德。‘即非福德性’，是指不是感得出世间福德的性质。意思是说，必须要听闻佛法，发生无分别智，才能得出世间的无相果。‘是故如来说福德多’，是指因此如来说，这种财施的福能感得世间福德很多。 佛说：如果又有人‘于此经中受持，乃至四句偈等，为他人说’，他的福德胜过前者。 述曰：这是第三次佛为校量，首先是正式校量，其次是解释原因。这是最初的正式校量。‘乃至四句偈’，是指下至受持四句偈。所谓‘领纳在心’叫做受，‘记令不忘’叫做持。‘四句偈’，是指阐明此宗义理之处。义理圆满充足的，即为一句，例如说广大等。
English
English version: The meaning is that, according to the Tathata (True Thusness), both the speaker and the listener have no attachment. Regarding the inner Tathata, it cannot be said to be either Dharma or non-Dharma, so it is without speaking or grasping. Regarding the external listener, because it is not graspable according to the Tathata, it is without hearing or attainment. This illustrates that both speaking and listening are based on the Tathata. Vasubandhu (世亲) explains that because of realizing the Tathata, one does not speak of Dharma or non-Dharma; the listener is free from false attachments, so he does not cling to Dharma or non-Dharma. The so-called 'Dharma' refers to clinging to the reality of persons and dharmas; the so-called 'non-Dharma' refers to denying the perfect accomplishment as emptiness. The matching of the text according to the five meanings such as 'etc.' is as shown in the treatise itself. Subhuti (须菩提) asked: 'World Honored One (世尊), what do you think? If a person were to give alms with the seven treasures filling three thousand great thousand worlds, would the merit (福德) obtained by this person be' not much?' Commentary: According to Vasubandhu's explanation, in the initial comparison, the above are three sections of resolving doubts, and from below begins the formal comparison. The outsider's meaning is that, in the Truth, since there is no speaking or grasping, and no Bodhisattva (菩萨) can be attained, wouldn't the formless merit performed be an empty offering? The Buddha (世尊) held this meaning, so he asked Subhuti. Among them, first is the Buddha's question, second is Subhuti's answer, and finally the Tathagata (如来) completes this question and answer. This is the initial Buddha's question. Subhuti replied: 'Very much, World Honored One. Why? Because this merit is not the nature of merit, therefore the Tathagata says' the merit is much.' Commentary: This is the second answer, first stating, then explaining. Saying 'is merit' refers to exemplifying the merit of wealth giving. 'Is not the nature of merit' refers to not being the nature of merit that elicits transcendence of the world. It means that one must listen to the Dharma and generate non-discriminating wisdom in order to obtain the formless fruit of transcending the world. 'Therefore the Tathagata says the merit is much' refers to therefore the Tathagata saying that this merit of wealth giving can elicit much worldly merit. The Buddha said: If again there is a person 'who receives and upholds this sutra, even four lines of verse, and explains it to others,' his merit surpasses the former. Commentary: This is the third time the Buddha makes a comparison, first the formal comparison, then the explanation of the reason. This is the initial formal comparison. 'Even four lines of verse' refers to down to receiving and upholding four lines of verse. What is called 'receiving in the heart' is called receiving, and 'remembering without forgetting' is called upholding. 'Four lines of verse' refers to the place where the meaning of this doctrine is elucidated. That which is complete and sufficient in meaning is one line, such as saying vast, etc. --------------------------------------------------------------------------------
Chinese
一常心不颠倒。此四心各为一句也。又如不住于事应行布施即为一句。如是准知。此经宗者谓无分别。破于分别为宗也。如言色声香味触等者是集名。虽有多句义非足故终不成句也。如说不生亦不灭不常亦不断等亦非句义也。谓由受持为他说故能生智慧。证无相果。此福不空。唯此二种能趣菩提故。 何以“故须菩提一切诸佛及诸佛阿耨多罗三藐三菩提法皆从”此经出。 述曰。此释也。谓由因听闻此经故依教思惟修习引无分别智。契会真。智圆满故。从此生理先妄覆故名之为出今此总合说故但言出也。谓一切诸佛者报化二佛从此经生也。及诸佛阿耨菩提者诸法身佛从此经出也。论云于实名了因者谓于无为实相了因所得也。 “须菩提所”谓佛法者即非佛法。 述曰。更释受持福胜之意也。谓以无分别智契证真理。理智圆明名为佛法。此唯十方诸佛同得名为佛法。余人不得故即非佛法。又初一法唯佛自解余人不解名非佛法。此第一法即以受持此经及为他说为因。故说此二福德胜也。上来世亲释。竟依无著者彼说欲得证得法身中有二。上来明智相法身竟。此明为得福相至得法身住处也。谓外有疑曰。上说于真如理中无智相法身可得。又无法可说者。欲受持此经为欲得福耶。故如来为校量也。谓 现代汉语译本 一、常心不颠倒。这四种心各自构成一句。又如不住于事而行布施，即为一句。如此类推可知。此经的宗旨在于无分别，破除分别心是其宗旨。如所说的色、声、香、味、触等，是集合的名称，虽然有多句，但意义不完整，所以最终不能构成一句。如说不生也不灭，不常也不断等，也不是句子的意义。因为受持此经并为他人解说，所以能生智慧，证得无相果。这种福德不是虚空的。只有这两种行为能够趋向菩提。 二、何以‘故须菩提一切诸佛及诸佛阿耨多罗三藐三菩提法皆从’此经出？（阿耨多罗三藐三菩提：无上正等正觉） 述曰：这是解释。因为听闻此经，所以依教思惟修习，引生无分别智，契合真如。智慧圆满的缘故。从此理生起，先前被妄想覆盖，所以名为出，现在这里总合来说，所以只说出。所谓一切诸佛，是指报身佛和化身佛从此经而生。以及诸佛阿耨菩提，是指诸法身佛从此经而出。论中说，于实名了因，是指于无为实相了因所得。 三、‘须菩提所’谓佛法者即非佛法。 述曰：更进一步解释受持此经福德殊胜的意义。以无分别智契证真理，理智圆明名为佛法。这种佛法只有十方诸佛共同证得，才可称为佛法。其他人不得，所以说即非佛法。又最初一法，只有佛自己理解，其他人不理解，名为非佛法。这第一法，即以受持此经及为他人解说为因。所以说这两种福德殊胜。以上是世亲的解释。结束于无著的观点，他说想要证得法身中有两种方法。上面阐明了智相法身。这里阐明为了获得福相而到达证得法身之处。外面有人怀疑说，上面说在真如理中没有智相法身可以获得，又没有法可以说。想要受持此经是为了获得福德吗？所以如来为之衡量。说