English
English version No attainment. Commentary: This second answer is understandable. The treatise says, 'Not grasping the wise who realize the truth,' meaning that 'not grasping' refers to not clinging with a discriminating mind. 'The wise who realize the truth' refers to when wisdom is used to verify the truth, those who discriminate and cling attain nothing. Thus concludes Vasubandhu's explanation. 'No attachment,' this fifth aspect is 'not departing from the time of the Buddha's appearance,' so among the twelve 'abodes free from obstacles,' this is the second, 'freedom from the obstacle of little learning.' It means that if one practices 'no attainment,' it is called extensive learning; if one acts with 'something to be attained,' it is little learning. However, the Buddha, at the time of Dipankara Buddha (定光佛), did not discriminate and cling to 'something to be attained,' so he was free from the obstacle of little learning. Subhuti, 'What do you think? Do Bodhisattvas adorn' Buddha lands? Commentary: According to Vasubandhu, this is to dispel the third doubt. Some doubt, saying: 'Since in unconditioned dharmas there is neither grasping nor speaking, why do Bodhisattvas take adorned and pure Buddha lands? And why does the Buddha receive the bliss-rewarded Dharma King body? And why do other worlds take this Dharma King body?' There are two parts to this: first, dispelling their doubt about Bodhisattvas taking adorned pure lands; second, dispelling the doubt about the Buddha taking his own Dharma King body. The first part is further divided into three sub-parts: first, the Buddha's question; second, Subhuti's answer; and third, the World-Honored One's instruction and exhortation. This is the first question. Bodhisattvas taking adorned Buddha lands refers to Bodhisattvas above the first ground (初地) being born in reward-retribution pure lands. According to their level of realization, the Buddhas they see in each ground are different, and their own bodies are also different. Since they are in the midst of pure lands, they are taking their own adorned pure Buddha lands. Why did the previous statement say that sages have differences in unconditioned dharmas, with no speaking and no taking? Now, dispelling this doubt means that all Bodhisattvas adorn with non-discriminating wisdom internally verifying the truth, so in external phenomena and appearances, they obtain the adornment of the seven treasures. At the time of internal verification and adornment, there is no speaking and no taking. If in external phenomena and appearances one says, 'I adorn the Buddha land,' this can be said to be taking. The Bodhisattva would then be dwelling in realms of form, etc. Since one has already realized the adornment of no-form, how can it be called taking a pure land? Therefore, the verse says: 'Wisdom practice, only consciousness penetrates.' 'Wisdom practice' refers to practicing non-discriminating wisdom. 'Only consciousness' refers to pure consciousness corresponding to wisdom. 'Penetrates' refers to penetrating the truth, which is true adornment. --------------------------------------------------------------------------------
Chinese
故摄大乘解十八圆满净土中云。出世善根之所集起者。此说净因也。谓要发菩提心修行出世善根。积集长时即能证会。故名为因。又广大自在净识为相者。谓以净识为净土体也。心净即佛土净故也。又云大念慧行以为游路。大止妙观而为所乘。广大法味喜乐所持。空无相愿为所入门也。菩萨庄严佛土者。佛问善现云于外形相菩萨庄严佛土不。 不也世尊“何以故庄严佛土者即非庄严”是名庄严。 述曰。第二答中初总答次别释。但诸菩萨要内证庄严。方住外七宝。非如观西方池水等名庄严也。有形相庄严即是住于色等境界中。故言庄严佛土者。谓内庄严也。即非庄严者非外形相庄严也。是名庄严者是无相无取真庄严也。 是故须“菩提诸菩萨摩诃萨应如是生清净心不应住色生心不应住声香味触法生心应无所住”而生其心。 述曰。此第三示劝也。应如是生清净心者。谓应修习净智净识清净心。不应住色等生心者。谓不于外形相起庄严心。应无所住而生其心者。谓要以智证于无住。无住即无因也。无著释者。十八差别之中此为第七愿净佛土。离障住处十二之中第三为离小攀缘作念修道。故小攀缘者谓作有形相庄严净土。如求西方观日水等也。 须菩提“譬如有人身如须弥山王于意云何是 现代汉语译本 故《摄大乘解》在解释十八圆满净土时说：‘出世善根之所集起者’，这是说净土的因。意思是说，要发起菩提心，修行出世间的善根，长时间地积累，就能证悟。所以称为因。又说‘广大自在净识为相者’，意思是说以清净的识为净土的本体。因为心清净，佛土也就清净。又说‘大念慧行以为游路，大止妙观而为所乘，广大法味喜乐所持，空无相愿为所入门也’。菩萨庄严佛土这件事，佛问善现（Subhuti，须菩提，佛陀的十大弟子之一，以解空第一著称）说：‘对于外在的形相，菩萨庄严佛土吗？’ 善现回答说：‘不，世尊（Bhagavan，佛陀的尊称）。为什么呢？因为庄严佛土，即非庄严，是名庄严。’ 窥基（Kuiji，玄奘的弟子，法相宗的实际创始人）解释说：第二段回答中，先总的回答，然后分别解释。但是各位菩萨要内心证得庄严，才能安住于外在的七宝。不是像观想西方极乐世界的池水等，就叫做庄严。有形相的庄严，就是安住在色等境界中。所以说庄严佛土，指的是内心的庄严。‘即非庄严’，不是指外在形相的庄严。‘是名庄严’，是指无相无取的真正的庄严。 因此，须菩提（Subhuti），诸位菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）应该这样生清净心，不应该执著于色而生心，不应该执著于声香味触法而生心，应该无所执著而生起这种心。 窥基（Kuiji）解释说：这是第三段，表示劝诫。‘应如是生清净心’，意思是说应该修习清净的智慧、清净的识、清净的心。‘不应住色等生心’，意思是说不要对外在的形相生起庄严之心。‘应无所住而生其心’，意思是说要用智慧证悟于无住。无住就是无因。无著（Asanga，瑜伽行唯识学派的创始人之一）解释说，在十八种差别中，这是第七种愿净佛土。在十二种住处中，第三种是远离小的攀缘，作意修道。所以小的攀缘，指的是作意有形相的庄严净土，例如求生西方极乐世界，观想太阳和水等等。 须菩提（Subhuti），譬如有人，身体像须弥山王（Mount Sumeru，佛教宇宙观中的圣山），你认为怎么样？
English
English version Therefore, the explanation in 'Verses on the Great Vehicle' regarding the eighteen perfect pure lands states: 'That which is accumulated by supramundane roots of goodness' refers to the cause of the pure land. It means that one must generate the Bodhi mind, cultivate supramundane roots of goodness, and accumulate them over a long period to realize enlightenment. Hence, it is called the cause. Furthermore, 'That which has the aspect of vast and free pure consciousness' means that pure consciousness is the essence of the pure land. Because when the mind is pure, the Buddha land is also pure. It also states: 'Great mindfulness and wisdom practice are taken as the path of travel, great cessation and wondrous contemplation are taken as the vehicle, vast Dharma flavor and joy are held, and emptiness, signlessness, and aspiration are taken as the entrance.' Regarding Bodhisattvas adorning Buddha lands, the Buddha asked Subhuti (Subhuti, one of the ten principal disciples of the Buddha, known for his understanding of emptiness): 'With regard to external forms, do Bodhisattvas adorn Buddha lands?' Subhuti replied: 'No, World-Honored One (Bhagavan, an epithet for the Buddha). Why? Because adorning a Buddha land is not adorning; it is called adornment.' Kuiji (Kuiji, a disciple of Xuanzang and the actual founder of the Faxiang school) explained: In the second answer, first, there is a general answer, then a separate explanation. However, all Bodhisattvas must internally realize adornment in order to abide in the external seven treasures. It is not like contemplating the ponds and waters of the Western Pure Land, which is called adornment. Having form and appearance as adornment means abiding in the realm of form and so on. Therefore, adorning a Buddha land refers to internal adornment. 'Is not adorning' refers to not adorning with external forms. 'It is called adornment' refers to true adornment that is without form and without grasping. Therefore, Subhuti (Subhuti), Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, great Bodhisattvas) should generate a pure mind in this way, not dwelling on form to generate a mind, not dwelling on sound, smell, taste, touch, or Dharma to generate a mind, but should generate that mind without dwelling anywhere. Kuiji (Kuiji) explained: This is the third section, indicating exhortation. 'Should generate a pure mind in this way' means that one should cultivate pure wisdom, pure consciousness, and a pure mind. 'Not dwelling on form, etc., to generate a mind' means not generating a mind of adornment towards external forms. 'Should generate that mind without dwelling anywhere' means that one must use wisdom to realize non-dwelling. Non-dwelling is without cause. Asanga (Asanga, one of the founders of the Yogacara school) explained that among the eighteen distinctions, this is the seventh, wishing for a pure Buddha land. Among the twelve abodes, the third is to be free from small attachments and to intentionally cultivate the path. Therefore, small attachments refer to intentionally creating a pure land with form and appearance, such as seeking rebirth in the Western Pure Land and contemplating the sun and water, and so on. Subhuti (Subhuti), suppose there was a person whose body was like Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhist cosmology), what do you think? -------------------------------------------------------------------------------- 身为”大不。
Chinese
述曰。此破第二取自法王身疑也。于中初问次答。谓有疑曰。前说圣人无为而有差别。无说无取。何故报身自受用法乐取自法王身。谓身无限遍周法界。故一切世间复取彼。云是法王身。为除此疑也。偈云如山王无取者。谓如须弥山居众山而彼无心我是山王。众生有分别心自取彼为山王。报佛亦尔。已无分别心故自不言我是法王身。众生有分别故起分别云彼是法王。佛无分别心故不自取为法王身也。 须菩提言“甚大世尊何以故佛说非身”是名大身。 述曰。此第二答也。佛说非身者谓非有分别身。是名大身者是无分别身也。无著释云。此为第八成就众生。又是离障住处中第四离舍众生障。故此意云。如来虽知不取形相名离小攀缘。然其报身广大无量。罗睺阿修罗王如须弥山。大众生尚不见其自体。何况欲界小众生。是则如来舍离众生不度也。为此故有此文。 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。 述曰。依世亲释就大文第二重校量之中上来破疑竟。自下第二正校量中复二。初以财施校。次命施校。初中复二。初正校量次随说。是经已下释所以。前中有三。初世尊寄喻以问。次善现顺佛以答。第三如来正为校量。此初也。阿耨达池 现代汉语译本： 身为‘大’不（“大”指代什么尚不明确，根据上下文推测可能指代某种境界或状态）。 述曰：这是为了破除第二种疑惑，即对报身取自法王身（Dharmaraja-kaya，指佛的法性身）的疑惑。其中先是提问，然后是回答。有人疑惑说：前面说圣人无为而有差别，无说无取。为什么报身（Sambhogakaya，佛的报应身）自己享受用法乐，却要取自法王身呢？报身是无限的，周遍法界，所以一切世间又从那里取用，说那是法王身。为了消除这个疑惑，偈颂说‘如山王无取者’，就像须弥山（Sumeru，佛教宇宙观中的圣山）居于众山之中，但它并没有‘我是山王’这样的想法。众生有分别心，自己认为它是山王。报佛也是这样，已经没有分别心，所以自己不说‘我是法王身’。众生有分别心，所以产生分别，说‘那是法王’。佛没有分别心，所以不自己认为自己是法王身。 须菩提（Subhuti，佛陀的十大弟子之一）问：‘甚大世尊（Bhagavan，佛的尊称），何以故佛说非身’是名大身？ 述曰：这是第二种回答。佛说非身，是指非有分别的身。是名大身，是指无分别的身。无著（Asanga，印度佛教瑜伽行派创始人之一）解释说：这是为了第八种成就众生，又是离障住处中的第四种离舍众生障。所以这里的意思是说，如来（Tathagata，佛的称号之一）虽然知道不取形相，名为离小攀缘，然而他的报身广大无量。罗睺（Rahu，星名，也指阿修罗王）阿修罗王（Asura，一种神道生物）像须弥山一样巨大，大众生尚且不能见到他的自体，何况欲界（Kamadhatu，佛教三界之一，指有情欲念的众生所居住的世界）的小众生。这样，如来就舍离众生而不度化他们了。为此，所以有这段经文。 须菩提问：‘如恒河（Ganges，印度圣河）中所有沙数，如是沙等恒河，于意云何，是诸恒河沙’宁为多不？ 述曰：依据世亲（Vasubandhu，印度佛教瑜伽行派大师，无著的弟弟）的解释，就大文第二重校量之中，上面破除疑惑完毕。从下面开始是第二部分，正式的校量，又分为两部分。首先是以财施（Dana，布施财物）来校量，其次是以命施（Prana-dana，布施生命）来校量。在财施校量中又分为两部分，首先是正式的校量，其次是随说。‘是经已下’是解释原因。在前面正式的校量中有三部分，首先是世尊（Bhagavan，佛的尊称）用比喻来提问，其次是善现（Subhuti，须菩提的别名）顺着佛的意思来回答，第三是如来正式地进行校量。这是第一部分。阿耨达池（Anavatapta，传说中位于喜马拉雅山脉的圣湖）