English
English version Countless Nayuta Buddhas. Among them, there was no one who did not serve and attend to them with the two offerings (material offerings and Dharma offerings). However, this is just a number, not as many as the Ganges sands. It means that the Buddhas encountered are very few. This refers to the Buddhas encountered in the first, second, etc. bhumis (stages of the Bodhisattva path), not that only so many Buddhas were encountered in the first two Asankhyeya kalpas. Moreover, according to ancient legends, Sakyamuni Buddha encountered five Ganges sands of Buddhas in the first Asankhyeya kalpa, six Ganges sands of Buddhas in the second Asankhyeya kalpa, and seven Ganges sands of Buddhas in the third Asankhyeya kalpa. In that case, countless Buddhas were encountered in the first two Asankhyeya kalpas, so how could there be only so few? Therefore, it should be known that this is based on the Buddhas encountered at any time. Furthermore, the Nirvana Sutra says that the first reliance Bodhisattva encountered five Ganges sands of Buddhas, the second reliance encountered six Ganges sands, and the fourth reliance Bodhisattva encountered eight Ganges sands of Buddhas. The fourth reliance is the tenth bhumi Bodhisattva. Therefore, it should be known that countless Buddhas were encountered in the two Asankhyeya kalpas. However, some schools say that seventy-five thousand Buddhas were encountered in the first Asankhyeya kalpa, seventy-six thousand Buddhas were encountered in the second Asankhyeya kalpa, and seventy-seven thousand Buddhas were encountered in the third Asankhyeya kalpa. Asanga said that this shows power. The so-called far-reaching, supremely excellent, and superior is called power. There are two aspects to it, and this is the first text. 'If there are those who in the future, the final age, can receive, uphold, read, and recite this sutra, the merit they obtain will not be one in ten million, or even countless fractions, or even comparable by calculation or analogy, to the merit of my offerings to all the Buddhas.' Vasubandhu explains that this is the second, using the merit of others' upholding to compare. It says that offering to all the Buddhas is only the door of blessings, assisting the Dharma of Bodhi. Hearing, upholding, reading, and reciting can generate wisdom and break through birth and death. Even if a Bodhisattva cultivates hundreds of thousands of practices, if they do not cultivate Prajnaparamita, they will ultimately not be able to recognize and understand the truth, realize Tathata, and cut off the root of discrimination and birth and death. Therefore, hearing the Dharma can quickly attain Bodhi. Asanga said that this is the second text. 'Subhuti, if there are good men and good women who in the future, the final age, receive, uphold, read, and recite this sutra, if I were to fully describe the merit they obtain, some people would hear it and become confused, doubtful, and disbelieving.' Vasubandhu says that this is the sixth text. At --------------------------------------------------------------------------------
Chinese
中初明势力广大闻或狐疑。次显所得果妙非思量境。此初也。此意云。谓无始来于一切众生所有杀盗等心行杀盗等业为怨为害。一闻一读此经发菩提心永除怨害。于一切众生所永无杀盗等心。与诸众生为父为母津济教导。恒为胜友方便。共为亲眷而行孝义。示为朋友而行笃信。示为臣辅而有忠良。示为君王方便抚救。乃至示为男女或下贱等。若作长者。长者中尊如无垢称广说其行。当来成佛功德无穷能尽未来化有情类。如是功德广大无边但由听闻而得生故。故若具说愚夫无智闻或狂疑也。言狂乱者。谓或闻经不信返生憎谤因狂乱故也。或由不信当来感得狂乱之果也。无著云此第三显示多福也。于中亦二。初明德多难信闻或狂疑。次明福果甚深不可量测。此初也。 须菩提当知是经义不可思议果报亦不可思议。 述曰。此第二文也。谓经诠无相之义。持之者当获菩提大果。教义既自难量。果报亦难思测也。故经说有三种物覆之即好露之即恶。谓愚痴人外道典籍及妇人也。有三种物露之即好覆之即恶。如智慧人佛法经典及日月。谓此般若未开卷时与外典无别。既开卷已或讲或读。能破众生百千罪障能得菩提。故受持者功德甚多。纵舍多身命不可比量也。 尔时须菩提白佛言世尊善男子善女人发阿耨多罗 三藐三菩提心云何应住云何降伏其心。 述曰。世亲云此第二周说也。谓上来未解发心者教令进发。未解修行者教令修行。未能伏断诸障者教降伏竟。今此一周为已发心菩萨言我能发心乃至第三已断障者言我能断。由生分别故则障于菩提。分别者谓所知障正障于不住道也。谓若发心修行等时。以无分别智冥契真理。不生分别言我能然名不住道。不住生死及涅槃故。若有分别则为非证故名为障也。故二乘有法执为涅槃所拘便即取寂。凡夫有生执为生死所缚不能出离。菩萨具大悲智故不为两边所拘。故名不住也。若行而有执是则为涅槃所缚。若不行而执为生死所拘名为有住。要炽然行三而不起我能之执。方得住于不住道也。或前为初机利机。后为后机钝机也。就此之中初当宗正明。次于燃灯佛下广释众疑。初中有二。初善现为问次如来为答。此初也。无著云此第十五为证道时远离喜动故。即是离障住处中第十一为远离自取故有此文。谓菩萨于发心修行时自见得胜处作是念。我能发心修行等。如是自取为胜言余不是。为令远离此取故名为远离自取也。 佛告须菩提“善男子善女人发阿耨多罗三藐三菩提心者当生如是心我应灭度一切众生灭度一切众生已而无有一众生实灭度者何以故须菩提若菩萨有我相人相众生相 现代汉语译本： “应如何安住已发无上正等正觉（Anuttara-samyak-sambodhi）之心？又应如何降伏其心？” 述曰：世亲（Vasubandhu）说这是第二周的说法。意思是说，对于尚未发起菩提心的人，教令他们发起；对于尚未修行的人，教令他们修行；对于未能伏断各种障碍的人，教令他们降伏。现在这一周是为已经发起菩提心的菩萨说的：‘我能发起菩提心’，乃至对于第三类已经断除障碍的人说：‘我能断除障碍’。由于产生分别，因此会障碍菩提。所谓分别，指的是所知障，它真正地障碍了不住道。意思是说，如果在发心、修行等时候，以无分别智与真理暗合，不产生‘我能’的分别念，这才能称为不住道，不住于生死和涅槃。如果有了分别，就不是证悟，因此称为障碍。所以二乘人有法执，被涅槃所束缚，就立即取证寂灭。凡夫有生执，被生死所束缚，不能出离。菩萨具有大悲和大智，因此不被两边所束缚，所以称为不住。如果修行而有执着，那就是被涅槃所束缚。如果不修行而执着，那就是被生死所束缚，称为有住。要炽盛地修行三事，而不生起‘我能’的执着，才能安住于不住道。或者前面是为初机利根的人说的，后面是为后机钝根的人说的。就这其中，首先应当宗正明，其次在燃灯佛（Dipamkara Buddha）下广泛解释各种疑惑。其中又分为两部分，首先是善现（Subhuti）提问，其次是如来回答。这是开始。无著（Asanga）说，这第十五是为了证道时远离喜动。也就是离障住处中的第十一，为了远离自取而有此文。意思是说，菩萨在发心修行时，自己看到获得殊胜之处，就产生这样的念头：‘我能发心修行等’。像这样自取为胜，说别人不是。为了令其远离这种取着，所以称为远离自取。 佛告诉须菩提（Subhuti）：“善男子、善女人，发阿耨多罗三藐三菩提心（anuttara-samyak-sambodhi-citta）的人，应当生起这样的心：‘我应灭度一切众生，灭度一切众生后，而实际上没有一个众生被灭度。’为什么呢？须菩提，如果菩萨有我相（atma-samjna）、人相（pudgala-samjna）、众生相（sattva-samjna）……
English
English version: ‘How should one abide in the mind of Anuttara-samyak-sambodhi (unexcelled, perfect enlightenment)? And how should one subdue the mind?’ Commentary: Vasubandhu says this is the second cycle of teachings. It means that for those who have not yet generated the Bodhi-mind, they are taught to generate it; for those who have not yet practiced, they are taught to practice; for those who have not been able to subdue and sever various obstacles, they are taught to subdue them. Now, this cycle is for Bodhisattvas who have already generated the Bodhi-mind, saying, ‘I am able to generate the Bodhi-mind,’ and even for the third type of people who have already severed obstacles, saying, ‘I am able to sever obstacles.’ Because of generating discriminations, it hinders Bodhi. The so-called discrimination refers to the knowledge obscuration (jnana-avarana), which truly obstructs the non-abiding path. It means that if, when generating the mind, practicing, etc., one secretly accords with the truth with non-discriminating wisdom, and does not generate the discriminating thought of ‘I am able,’ this is called the non-abiding path, not abiding in Samsara (birth and death) or Nirvana. If there is discrimination, then it is not enlightenment, therefore it is called an obstacle. Therefore, the two vehicles (Shravakas and Pratyekabuddhas) have attachment to Dharma, are bound by Nirvana, and immediately take to quiescence. Ordinary people have attachment to birth, are bound by Samsara, and cannot escape. Bodhisattvas possess great compassion and wisdom, therefore they are not bound by either side, so it is called non-abiding. If one practices with attachment, then one is bound by Nirvana. If one does not practice but has attachment, then one is bound by Samsara, called abiding. One must vigorously practice the three things without generating the attachment of ‘I am able’ in order to abide in the non-abiding path. Or, the former is for those with sharp faculties in the initial stage, and the latter is for those with dull faculties in the later stage. Within this, one should first clearly state the doctrine, and then extensively explain various doubts under Dipamkara Buddha. This is divided into two parts, first Subhuti asks, and then the Tathagata answers. This is the beginning. Asanga says that this fifteenth is for being far away from joy and agitation when proving the path. That is, the eleventh in the place of dwelling away from obstacles is for being far away from self-grasping, hence this text. It means that when a Bodhisattva generates the mind and practices, he sees that he has obtained a superior place and generates such a thought: ‘I am able to generate the mind, practice, etc.’ Like this, self-grasping is taken as superior, saying that others are not. In order to make them far away from this grasping, it is called being far away from self-grasping. The Buddha told Subhuti: ‘Good men, good women, those who generate the mind of Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi-citta) should generate such a thought: ‘I must liberate all sentient beings. After liberating all sentient beings, in reality, there is not a single sentient being who has been liberated.’ Why? Subhuti, if a Bodhisattva has an ego-perception (atma-samjna), a person-perception (pudgala-samjna), a sentient being-perception (sattva-samjna)… -------------------------------------------------------------------------------- 寿者相”则非菩萨。
Chinese
述曰。世亲云。就此佛答之中。初答其初问以例余二举一隅故。次释违不住义。此初也。此意云。发心修行等本拟除病。既存我执病乃转生。欲令虽复发心内亡其我勿念我能。修行亦然降伏例尔。故答初问余令例知也。然此文中准前亦有四心。云我应灭度者是第一心。一切众生者是广大心。余二准文详之易了。无著释云即此之中答前三问也。谓当生如是心者答初问。灭度一切众生已而无有一众生实灭度者此答第二问。谓度众生时不生自取云我能然。要须外不作有众生相。内不起我能执。契顺真理而度有情方名修行。若菩萨有我相等者答第三问。要证人法二空之理二障乃能除方名降伏。若云我能便非契会也。 所以者何须“菩提实无有法发阿耨多罗三藐三”菩提者。 述曰。世亲云此释障不住道义也。谓以无分别智内证之时。我法本空都无所有。不作我能发心之念。故言无有有法发心之者也。 须菩提于“意云何如来于然灯佛所有法得阿耨多罗三藐”三菩提不。 述曰。世亲云就此第二广破众疑有六。第一疑云。既言实无有法名为菩萨者。云何释迦如来于燃灯佛所以华供养。及布发掩泥如是行菩萨行耶。第二须菩提菩萨亦如是下疑云。若无菩萨者诸佛亦不成大菩提 现代汉语译本：如果（菩萨）心中存有‘寿者相’（认为自己寿命长久），那就不是菩萨。 述曰：世亲（Vasubandhu）说，在佛陀的回答中，首先回答了第一个问题，以一个例子来推及其他两个问题。其次解释了‘不住’的含义。这是第一点。意思是说，发心修行本来是为了去除病患，如果存在我执，病患反而会滋生。想要即使发心修行，内心也要忘却自我，不要认为‘我能’。修行也是如此，降伏烦恼也是如此。所以回答第一个问题，其余的可以类推得知。然而，这段文字中按照前面的说法也有四种心。说‘我应灭度’是第一种心。‘一切众生’是广大心。其余两种心参照经文详细理解就容易明白了。无著（Asanga）解释说，这段话中回答了前面的三个问题。所谓‘当生如是心者’回答了第一个问题。‘灭度一切众生已，而无有一众生实灭度者’回答了第二个问题。意思是说，度化众生的时候，不生起自我的执着，认为‘我能’。必须要外不执着有众生之相，内不起‘我能’的执着，契合顺应真理来度化有情众生，才叫做修行。如果菩萨有我相、人相等执着，就回答了第三个问题。要证悟人空、法空的道理，两种障碍才能去除，才叫做降伏。如果认为‘我能’，就不是契合真理。 为什么这样说呢？因为‘菩提实无有法发阿耨多罗三藐三菩提’（真正的觉悟，实际上没有一种固定的方法可以引发无上正等正觉）。 述曰：世亲（Vasubandhu）说，这是解释障碍不能安住于菩提之道的含义。意思是说，用无分别智在内心证悟的时候，我与法本来就是空性的，什么都没有。不生起‘我能发心’的念头。所以说没有一种固定的方法可以引发菩提心。 须菩提，你认为怎么样？如来（Tathagata）在然灯佛（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）吗？ 述曰：世亲（Vasubandhu）说，就这第二部分广泛破除疑惑，有六种疑惑。第一种疑惑是：既然说实际上没有一种固定的方法可以成为菩萨，那么释迦如来（Sakyamuni Buddha）在燃灯佛（Dipamkara Buddha）那里用鲜花供养，以及铺开头发覆盖泥土，这样行菩萨行，又该如何解释呢？第二种疑惑是：须菩提菩萨（Subhuti Bodhisattva）也像这样，如果不存在菩萨，那么诸佛（Buddhas）也无法成就大菩提（Maha-bodhi）。