English
English version: If a Bodhisattva has the 'characteristic of a long-lived being' (Shou zhe xiang, thinking of oneself as having a long lifespan), then that is not a Bodhisattva. Commentary: Vasubandhu said, regarding the Buddha's answers, first, the initial question is answered, using one example to extend to the other two. Second, the meaning of 'non-abiding' is explained. This is the first point. The meaning is that initiating the mind of enlightenment and practicing are originally intended to remove illness. If self-attachment exists, the illness will instead grow. The intention is that even when initiating the mind of enlightenment, the inner self should be forgotten, and one should not think 'I can'. Practice is the same, and subduing afflictions is also the same. Therefore, the first question is answered, and the rest can be understood by analogy. However, according to the previous explanation, there are also four minds in this passage. Saying 'I should liberate' is the first mind. 'All sentient beings' is the vast mind. The other two minds can be easily understood by referring to the text in detail. Asanga explained that this passage answers the previous three questions. The so-called 'should generate such a mind' answers the first question. 'Having liberated all sentient beings, yet there is not a single sentient being actually liberated' answers the second question. It means that when liberating sentient beings, one should not generate self-attachment, thinking 'I can'. One must not be attached to the appearance of sentient beings externally, and not generate the attachment of 'I can' internally. Only by aligning with the truth and liberating sentient beings can it be called practice. If a Bodhisattva has attachments to self, others, etc., then the third question is answered. Only by realizing the principle of emptiness of self and emptiness of phenomena can the two obstacles be removed, and only then can it be called subduing. If one thinks 'I can', then it is not aligning with the truth. Why is this so? Because 'in reality, there is no dharma by which Bodhi can generate Anuttara-samyak-sambodhi' (Bodhi shi wu you fa fa a-nou-duo-luo-san-miao-san-pu-ti, true enlightenment, in reality, there is no fixed method to generate unsurpassed, complete, and perfect enlightenment). Commentary: Vasubandhu said, this explains the meaning that obstacles cannot abide in the path of Bodhi. It means that when one internally realizes with non-discriminating wisdom, self and phenomena are originally empty, and there is nothing. One does not generate the thought of 'I can initiate the mind of enlightenment'. Therefore, it is said that there is no fixed method to generate the mind of enlightenment. Subhuti, what do you think? Did the Tathagata (Ru lai, Thus Come One) obtain Anuttara-samyak-sambodhi (A-nou-duo-luo-san-miao-san-pu-ti, unsurpassed, complete, and perfect enlightenment) from Dipamkara Buddha (Ran deng fo, the Buddha of the Burning Lamp)? Commentary: Vasubandhu said, regarding this second part, there are six doubts that are widely dispelled. The first doubt is: since it is said that in reality there is no fixed method to become a Bodhisattva, then how should it be explained that Sakyamuni Buddha (Shi jia ru lai) offered flowers to Dipamkara Buddha (Ran deng fo), and spread his hair to cover the mud, thus practicing the conduct of a Bodhisattva? The second doubt is: Subhuti Bodhisattva (Xu pu ti pu sa) is also like this, if Bodhisattvas do not exist, then the Buddhas (Fos) cannot achieve Maha-bodhi (Da pu ti, great enlightenment). --------------------------------------------------------------------------------
Chinese
。众生亦不入大涅槃等。若如是者为何义故菩萨发心欲令众生入涅槃等耶。此二种疑依前当宗正明处起。下有四疑因展转释疑而生。至下当悉。此即为破初疑也。于中有三。一者破谤无菩萨故。谓作是念。实无有法发菩提心者是则无菩萨。云何如来燃灯佛所行菩萨行。如经言如来于燃灯佛所等。二者为除谤无诸佛故。论云若无菩萨者是谁成佛。是则诸佛亦无也。故论云若无菩萨即无诸佛。有如是谤。谓一向无诸佛也。如经言如来者即诸法如义等。三者为破谤无菩提故。论云若无诸佛者是则无菩提而可得。诸佛不得菩提也。如经如来所得阿耨多罗三藐三菩提于是中无实无虚等。前中有三。初佛问次善现答后佛成。此初问也。无著菩萨云。此第十六为求教授故即离障住处中第十二为离无教授故也。谓前说实无有法名为菩萨者。于燃灯佛所何求耶。亦无言教而可求闻故。为离此障故有此文也。就此之中文有其五。一者为离无教授故。如经言如来于燃灯佛所等。二者明菩提不可说。燃灯佛语不称菩提不如言故。如经言若有法如来得等。三者释诸法离言义。如经如来者即诸法如义等。四者有言。释迦于燃灯佛所不得菩提。后时自得正觉。为离此取故。如经若有人言如来得菩提等。五者显示真如不二故。如经须菩提如来所得等。前 中亦有三如世亲科。此初问也。世亲释意云。虚妄执是有所得。如来当于燃灯佛所发心证人法二空之理。于其所执都无所得。然于无所得以得菩提也。言有法得菩提不者。谓问善现云。于真理中有法得菩提不。 不也世尊“如我解佛所说义佛于燃灯佛所无有法得阿耨多罗三藐”三菩提。 述曰。此第二答也。 佛言如是如是须“菩提实无有法如来得阿耨多罗三藐”三菩提。 述曰。此第三如来成也。于中初印可次释成。此初也。谓真如理中无有所得亦无授记。我皆空故维摩云。若依如生得授记者如无有生。若依如灭得授记者如无有灭等也。真如现无授记故但说真理之中无有实法而可发心。非谓亦无真智能契菩提名为菩提。故于事菩提亦不无也。无著云正契真时无法可得故。言无有法而可发心。非谓事中亦无言教而可听闻也。 须菩提若有法“如来得阿耨多罗三藐三菩提者燃灯佛则不与我授记汝于来世当得作佛号释”迦牟尼。 述曰。世亲云此第二释成中有二。初却显次顺成。此初也。谓若于燃灯所有法得菩提者。是则为有所得。有所得者即谓所执有。所执有故不契真如。不契真如此为凡类。如何与我授记。但由心证真如。于我法二尘都无所得。无所得故名契会真。契会真故二执 现代汉语译本： 中间也有如世亲的科判那样分为三部分。这是最初的提问。世亲解释说，虚妄执着认为是有所得的。如来应当在燃灯佛那里发心，证悟人空和法空的道理。对于他所执着的，都没有任何所得。然而在无所得中得到了菩提。说有法可以得到菩提吗？这是问善现：在真理之中，有法可以得到菩提吗？ ‘不，世尊。’‘如我理解佛所说的意义，佛在燃灯佛那里没有法可以得到阿耨多罗三藐三菩提（无上正等正觉）。’ 这是第二部分的回答。 佛说：‘是这样，是这样，须菩提（解空第一的弟子），实际上没有法如来可以得到阿耨多罗三藐三菩提。’ 这是第三部分，如来加以肯定。其中先是印可，然后是解释说明。这是开始。意思是说，在真如的理体中，没有什么可以得到，也没有什么授记。因为我和法都是空性的，所以《维摩经》说：‘如果依据如生而得到授记，就如同没有生；如果依据如灭而得到授记，就如同没有灭’等等。真如显现时没有授记，所以只说在真理之中没有实在的法可以发心。不是说也没有真实的智慧能够契合菩提，而称之为菩提。所以在事相上的菩提也不是没有的。无著说，真正契合真如的时候，没有法可以得到，所以说没有法可以发心。不是说在事相中也没有言教可以听闻。 ‘须菩提（解空第一的弟子），如果有法如来可以得到阿耨多罗三藐三菩提（无上正等正觉），燃灯佛就不会给我授记，说你将来会成佛，号为释迦牟尼（能仁，释迦族圣者）。’ 世亲说，这第二部分的解释说明中有两个方面。先是反过来显示，然后是顺着成就。这是开始。意思是说，如果在燃灯佛那里有法可以得到菩提，那就是有所得。有所得就是说有所执着。有所执着就不契合真如。不契合真如就是凡夫俗子。怎么会给我授记呢？只是因为内心证悟真如，对于我和法的两种尘埃都没有任何所得。没有所得，所以叫做契会真如。契会真如，所以两种执着
English
English version: In the middle, there are also three sections, like Vasubandhu's classification. This is the initial question. Vasubandhu explains that the false clinging believes there is something to be attained. The Tathagata (the thus-gone one) should have aspired in the presence of Dipamkara Buddha (the Buddha of the past), realizing the principle of emptiness of self and emptiness of phenomena. Regarding what he clung to, there was nothing to be attained. However, in non-attainment, he attained Bodhi (enlightenment). Is there a Dharma (teachings) to attain Bodhi? This is asking Subhuti (wisdom foremost disciple): In the truth, is there a Dharma to attain Bodhi? 'No, World Honored One.' 'As I understand the meaning of what the Buddha said, the Buddha did not have any Dharma to attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment) in the presence of Dipamkara Buddha.' This is the second part of the answer. The Buddha said, 'It is so, it is so, Subhuti (wisdom foremost disciple), in reality, there is no Dharma by which the Tathagata (the thus-gone one) can attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment).' This is the third part, where the Tathagata (the thus-gone one) affirms it. Among them, first is approval, then explanation. This is the beginning. It means that in the principle of Suchness (true nature), there is nothing to be attained, and there is no prediction. Because both self and Dharma (teachings) are empty, the Vimalakirti Sutra says: 'If one relies on arising to receive a prediction, it is like there is no arising; if one relies on ceasing to receive a prediction, it is like there is no ceasing,' and so on. When Suchness (true nature) manifests, there is no prediction, so it only says that in the truth, there is no real Dharma (teachings) to aspire to. It does not mean that there is no true wisdom that can accord with Bodhi (enlightenment), which is called Bodhi (enlightenment). So, in the phenomenal Bodhi (enlightenment), it is not non-existent. Asanga (a great master) said that when truly according with Suchness (true nature), there is no Dharma (teachings) to be attained, so it says there is no Dharma (teachings) to aspire to. It does not mean that in phenomena, there are no teachings to be heard. 'Subhuti (wisdom foremost disciple), if there were a Dharma (teachings) by which the Tathagata (the thus-gone one) could attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment), Dipamkara Buddha (the Buddha of the past) would not have predicted to me, saying that in the future, you will become a Buddha, named Shakyamuni (sage of the Shakya clan, the able one, the benevolent one).' Vasubandhu (a great master) said that in the second part of the explanation, there are two aspects. First, it shows it in reverse, then it achieves it in accordance. This is the beginning. It means that if there were a Dharma (teachings) to attain Bodhi (enlightenment) in the presence of Dipamkara Buddha (the Buddha of the past), then there would be something to be attained. To have something to be attained is to have something to cling to. To have something to cling to does not accord with Suchness (true nature). Not according with Suchness (true nature) is an ordinary person. How could he give me a prediction? It is only because the mind realizes Suchness (true nature) that there is no attainment of the two dusts of self and Dharma (teachings). Because there is no attainment, it is called according with Suchness (true nature). Because it accords with Suchness (true nature), the two clingings --------------------------------------------------------------------------------
Chinese
都尽执既尽故得可成佛。所以燃灯与授记也。知我会真无所得故。无著云此为第二燃灯语不称菩提。不可如言而取也。于中有二。初反释次顺成。此初也。彼意释迦如来不于燃灯之说如言而得菩提。谓智证真无所得故。若菩提燃灯可说释迦如言而取者。则有分别执心未契真。如何燃灯与我授记。以不如言而取得故与我记也。 以实无有“法得阿耨多罗三藐三菩提是故然灯佛与我授记作是言汝于来世当得作佛号释迦”牟尼。 述曰。此第二顺成也。 何以故如来者即诸法如义。 述曰。此世亲第二文为除谤无佛疑也。于中初明有法身。次遮虚说。此初也。谓有疑曰。若无菩萨无人成佛。佛亦应无。为破此疑言有法佛。由众生妄执故以五蕴为身。智者了之速朽速坏都无有实。唯有真理常而复真如故是常不变异也。真故离妄不颠倒也。此之真理水火不能害风贼不能坏。有佛无佛其性恒然。若说不说其义不改。但凡夫妄倒故执身为身。不观身理沦溺长久。圣者正知故不著于身。但观真理既能契悟。生死永消妄覆都尽理明显故名曰如来。以此即明不无佛也。无著云此第三释离言义也。谓何故彼法不别说耶。谓诸法之本理要而复净智契而方真非言诠而可悟也。 若有人言“如来得阿耨多罗三藐三菩 现代汉语译本：都执着于已经消尽的事物，所以才能成就佛果。这就是燃灯佛（Dipamkara Buddha）为我授记的原因。因为燃灯佛知道我证悟的真理是无所得的。无著（Asanga）说，这可以看作是燃灯佛的第二次说法，没有直接说菩提（Bodhi）。不能按照字面意思去理解。其中分为两部分，首先是反向解释，然后是顺向成就。这是第一部分。它的意思是释迦如来（Sakyamuni）不是按照燃灯佛所说的话字面意思而获得菩提的，而是因为智慧证悟到真理是无所得的。如果菩提和燃灯佛所说的话可以被释迦如来按照字面意思理解而获得，那么就说明还有分别执着之心，没有契合真理。这样，燃灯佛又怎么会给我授记呢？正因为不是按照字面意思去理解而获得的，所以才给我授记。 因为实际上没有一种‘法’可以获得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉），所以燃灯佛才给我授记，并说：‘你将来会成佛，号为释迦牟尼（Sakyamuni）。’ 述曰：这是第二部分，顺向成就。 为什么呢？如来（Tathagata）的意思就是诸法的如实之义。 述曰：这是世亲（Vasubandhu）的第二段文字，为了消除诽谤，消除对没有佛的疑惑。其中首先说明有法身（Dharmakaya），然后遮止虚妄的说法。这是第一部分。有人怀疑说：如果没有菩萨（Bodhisattva），没有人成佛，那么佛也应该没有。为了破除这种疑惑，所以说有法佛。因为众生的妄想执着，所以把五蕴（Skandha）当作身体。有智慧的人明白五蕴是迅速朽坏的，没有真实的。只有真理是永恒不变的。因为真如（Tathata）是常，所以是常不变异的。因为真，所以远离妄想，不颠倒。这种真理水火不能侵害，风贼不能破坏。有没有佛，它的本性都是恒常如此。说不说，它的意义都不会改变。只是凡夫妄想颠倒，所以执着于身体，不观察身体的真理，沉溺长久。圣者正确地知道，所以不执着于身体，只是观察真理，既然能够契悟，生死就永远消失，妄想的覆盖都消尽，真理明显，所以叫做如来。因此就说明不是没有佛。无著（Asanga）说，这是第三个解释，远离言语的意义。为什么那个法不能分别地说呢？因为诸法的根本道理，重要而且清净，要用智慧契合才能显现真实，不是用言语可以领悟的。 如果有人说：‘如来（Tathagata）获得了阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）’