English
English version 1. A constant mind without inversion. These four minds each form a sentence. Furthermore, like giving alms without dwelling on the act, that also forms a sentence. Thus, one can infer accordingly. The principle of this sutra lies in non-discrimination, and breaking down discrimination is its purpose. For example, what is said about form, sound, smell, taste, touch, etc., are collective names. Although there are multiple phrases, the meaning is incomplete, so ultimately it cannot form a sentence. Like saying neither birth nor death, neither permanence nor cessation, etc., these are also not the meaning of a sentence. Because of upholding this sutra and explaining it to others, wisdom can be generated, and the fruit of non-form can be attained. This merit is not empty. Only these two actions can lead to Bodhi. 2. Why ‘therefore, Subhuti, all Buddhas and all Buddhas' Anuttara-samyak-sambodhi Dharma come from’ this sutra? (Anuttara-samyak-sambodhi: unsurpassed, complete, perfect enlightenment) Commentary: This is an explanation. Because of hearing this sutra, one contemplates and cultivates according to the teachings, leading to the arising of non-discriminating wisdom, which aligns with Suchness. Because wisdom is complete. From this principle arises, previously covered by delusion, therefore it is called 'come from,' now here it is spoken of collectively, so it is only said 'come from.' The so-called all Buddhas refers to the Reward Body Buddha and the Manifestation Body Buddha arising from this sutra. And the Buddhas' Anuttara-samyak-sambodhi refers to the Dharma Body Buddhas coming from this sutra. The treatise says, 'In reality, it is called the causal condition,' meaning it is obtained from the causal condition of the unconditioned reality. 3. ‘Subhuti, what’s called’ Buddha-dharma is not Buddha-dharma. Commentary: Further explaining the meaning of the superior merit of upholding this sutra. Realizing the truth with non-discriminating wisdom, the clarity of principle and wisdom is called Buddha-dharma. This Buddha-dharma can only be attained jointly by all Buddhas in the ten directions, then it can be called Buddha-dharma. Others cannot attain it, so it is said it is not Buddha-dharma. Furthermore, the very first Dharma, only the Buddha himself understands, others do not understand, it is called not Buddha-dharma. This first Dharma, that is, taking upholding this sutra and explaining it to others as the cause. Therefore, it is said that these two merits are superior. The above is Vasubandhu's explanation. Ending with Asanga's view, he said that there are two methods to attain the Dharma Body. The above explained the Wisdom Aspect Dharma Body. Here it explains arriving at the place of attaining the Dharma Body in order to obtain the Merit Aspect. Someone outside doubts, saying that the above said that in the principle of Suchness, there is no Wisdom Aspect Dharma Body to be obtained, and there is no Dharma to be spoken. Is wanting to uphold this sutra for the sake of obtaining merit? Therefore, the Tathagata measures it. --------------------------------------------------------------------------------
Chinese
于如来言说法身若有诸受之者。能生福相至得法身。故若受持一四句者生福甚多。依等五义如论应详。 须菩提“于意云何须陀洹能作是念我得”须陀洹果不。 述曰。依世亲说此下有二校量。合二为一文。于中二。初释疑次校量。释疑有三。一者约二乘以生疑。谓前说一切圣人以无为法得名。无为法中无说无取者。何故预流等云我能取自果。复云我得我证耶。第二疑云。若言无说无取者何故如来昔于燃灯佛所闻法。故从七地入八地耶。是即有说有取故。第三若无说无取者何故菩萨取庄严净国土等耶。此三种疑皆于前说一切圣人以无为法。而有差别故生疑也。不同前段校量中所生疑者皆于应不住相想以生也。就此破初疑之中有四。一一文中皆佛问次善现答。此为初问也。流有二种一者生死流。二者出世流类。若望生死即是逆流。若望出世便是预流也。 须菩提言“不也世尊何以故须陀洹名为入流而无所入不入色声香味触法”是名须陀洹。 述曰。此第二善现答。初标答次释答也。此答意云。若正在观中证理之时。而无趣入不作趣入之解。故但为其立名称曰预流也。又若入色声香等是有分别。正证真理之时但冥契理。而不入色声等法。故名预流也。余皆据观中而答也。谓在观时不作能得能证解 现代汉语译本： 如果有人认为如来说法身有接受者，这样能产生福德，最终证得法身。因此，如果有人受持哪怕仅仅四句偈，所生的福德也非常多。依据等等五种意义，应该详细参考相关论著。 须菩提，你认为怎么样？须陀洹（Srotapanna，入流者）会这样想吗：‘我证得了’须陀洹果吗？ 述曰：根据世亲（Vasubandhu）的说法，下面有两段校量，这里将两段合为一段。其中分为两部分，首先是解释疑惑，然后是校量。解释疑惑有三点：第一，根据声闻乘和缘觉乘产生疑惑。因为前面说一切圣人都是以无为法得名的，而无为法中没有‘说’和‘取’。那么，为什么预流果等圣者会说‘我能取自果’，又说‘我得我证’呢？第二点疑惑是，如果说没有‘说’和‘取’，那么为什么如来过去在燃灯佛（Dipamkara Buddha）那里听闻佛法，因此从七地进入八地呢？这不就是有‘说’有‘取’吗？第三点，如果没有‘说’和‘取’，那么为什么菩萨要取庄严清净的国土等等呢？这三种疑惑都是因为前面说的一切圣人以无为法而有差别而产生的。这与前面段落中校量所产生的疑惑不同，那些疑惑都是对应不住相的想而产生的。这里针对第一个疑惑进行破斥，其中有四个部分，每个部分都是佛陀提问，然后善现（Subhuti）回答。这是第一个提问。‘流’有两种，一种是生死流，一种是出世流。如果相对于生死流来说，就是逆流；如果相对于出世流来说，就是预流。 须菩提回答说：‘不，世尊。为什么呢？须陀洹被称为入流，但实际上并没有‘入’，不入色、声、香、味、触、法（rupa, sabda, gandha, rasa, sparsa, dharma），所以才被称为须陀洹。’ 述曰：这是善现的第二个回答。首先标明回答，然后解释回答。这个回答的意思是说，如果正在观照中证悟真理的时候，并没有趣入，也不作趣入的理解，所以只是为他立一个名称叫做预流。另外，如果入色声香等，那是有分别。真正证悟真理的时候，只是暗合真理，而不入色声等法，所以叫做预流。其余的都是根据观照中的情况来回答的。也就是说，在观照的时候，不作能得能证的理解。
English
English version: If someone believes that the Dharmakaya (body of the Dharma) expounded by the Tathagata (Thus Come One) has receivers, this can generate merit, ultimately leading to the attainment of the Dharmakaya. Therefore, if someone upholds even just a four-line verse, the merit generated is immense. Based on the five meanings, etc., one should consult relevant treatises for detailed understanding. Subhuti, what do you think? Would a Srotapanna (stream-enterer) think, 'I have attained the Srotapanna fruit'? Commentary: According to Vasubandhu, there are two comparisons below, which are combined into one section here. It is divided into two parts: first, explaining doubts, and then comparing. There are three points to explain the doubts: First, doubts arise based on the Sravaka Vehicle and Pratyekabuddha Vehicle. Because it was previously said that all sages are named by the unconditioned Dharma (Asamskrta Dharma), and in the unconditioned Dharma, there is no 'speaking' or 'taking'. So, why do Srotapannas, etc., say 'I can take my own fruit,' and also say 'I have attained, I have realized'? The second doubt is, if there is no 'speaking' or 'taking', then why did the Tathagata hear the Dharma from Dipamkara Buddha in the past, and thus enter the eighth ground from the seventh ground? Isn't this 'speaking' and 'taking'? Third, if there is no 'speaking' or 'taking', then why do Bodhisattvas take adorned pure lands, etc.? These three doubts all arise because of the differences in the unconditioned Dharma of all the sages mentioned earlier. This is different from the doubts arising in the previous section of comparison, which all arise in response to the thought of not dwelling in characteristics. Here, the first doubt is refuted, which has four parts. In each part, the Buddha asks a question, and then Subhuti answers. This is the first question. There are two kinds of 'streams': one is the stream of samsara (birth and death), and the other is the stream of transcendence. If compared to the stream of samsara, it is against the stream; if compared to the stream of transcendence, it is entering the stream. Subhuti replied, 'No, World Honored One. Why? A Srotapanna is called a stream-enterer, but in reality, there is no 'entering'; one does not enter rupa (form), sabda (sound), gandha (smell), rasa (taste), sparsa (touch), dharma (objects of mind), therefore, one is called a Srotapanna.' Commentary: This is Subhuti's second answer. First, the answer is stated, and then the answer is explained. The meaning of this answer is that if one is in the process of contemplating and realizing the truth, there is no entering, and no understanding of entering is made. Therefore, a name is simply given to him called stream-enterer. In addition, if one enters form, sound, smell, etc., that is with discrimination. When truly realizing the truth, one only implicitly accords with the truth, and does not enter form, sound, etc. Therefore, it is called stream-enterer. The rest are answered based on the situation in contemplation. That is to say, in contemplation, one does not make the understanding of being able to attain or realize. --------------------------------------------------------------------------------
Chinese
。故名与前无违也。上来世亲意。无著者上来四差别竟。此第五为修道胜得中无慢也。若八种住处之中第四离障碍住处中有十二。此初离慢障也。谓诸圣者云我能得果我是预流等。故名之为慢。今答若在观中之时而无我得之慢也。然前三果出观容起。第四果者烦恼定无所知容起也。 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。斯陀含名一往来而实无往来。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。阿那含名为不来而实无不来。是故名阿那含。须菩提。于意云何。阿罗汉能作是念我得阿罗汉道不。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道。即为着我人”众生寿者。 述曰。此后之三果皆应准前通释。然前三果之中皆应有即为着我人等译家略故无也就第四果中初佛问次善现答。中初正答阿罗汉。次善现引己为证令他信故。 世尊佛说“我得无诤三昧人中最为第一是第一离欲阿罗汉我不作是念我是离欲阿罗汉世尊我若作是念我得阿罗汉道世尊则不说须菩提是乐阿兰那行者以须菩提实无所行而名须菩提是乐阿”兰那行。 述曰。此第二引证也。言我是第 现代汉语译本： 因此，这个名称与前面的内容没有冲突。以上是世亲菩萨的观点，关于无著菩萨所说的四种差别已经讲完。这第五个是修道胜得中没有慢心。如果在八种住处之中，第四个离障碍住处中有十二种，这是最初的离慢障。指的是那些圣者说‘我能得到果位，我是预流’等等，因此称之为慢。现在回答，如果在观照之中，就没有‘我得到’的慢心。然而，前三种果位在出观时可能会生起慢心，但第四种果位（阿罗汉果）烦恼已经彻底断除，不可能生起慢心。 须菩提（Subhuti，佛陀的弟子）‘你认为怎么样？斯陀含（Sakadagamin，二果圣人，一来果）会这样想，我得到了斯陀含果吗？’须菩提回答说：‘不会的，世尊（Bhagavan，佛陀的尊称）。为什么呢？斯陀含名为一往来，但实际上并没有真正的往来，所以才叫做斯陀含。’须菩提，‘你认为怎么样？阿那含（Anagamin，三果圣人，不来果）会这样想，我得到了阿那含果吗？’须菩提回答说：‘不会的，世尊。为什么呢？阿那含名为不来，但实际上并没有真正的不来，所以才叫做阿那含。’须菩提，‘你认为怎么样？阿罗汉（Arhat，四果圣人，无学果）会这样想，我得到了阿罗汉道吗？’须菩提回答说：‘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，我得到了阿罗汉道，那就是执着于我、人、众生、寿者四相了。’ 述曰：后面的三种果位都应该参照前面的解释。然而，前三种果位中都应该有‘即为着我人’等，因为译者省略了所以没有。在第四果位中，先是佛陀提问，然后是善现回答。其中，首先是正面回答阿罗汉的问题，然后善现引用自身作为证明，为了让其他人相信。 世尊佛说：‘我得到无诤三昧（Arana Samadhi，一种禅定状态），在人群中最为第一，是第一离欲阿罗汉，我不会这样想，我是离欲阿罗汉。世尊，我如果这样想，我得到了阿罗汉道，世尊就不会说须菩提是乐于阿兰那（Aranya，寂静处）修行的人了，因为须菩提实际上并没有任何行为，所以才叫做须菩提是乐于阿兰那修行。’ 述曰：这是第二个引用自身作为证明。说‘我是第’