English
English version: Because all attachments to what has already ceased are exhausted, Buddhahood can be attained. That is why Dipamkara Buddha (the Light-Making Buddha) gave me a prophecy. Because he knew that my realization of the truth was without attainment. Asanga (a famous Buddhist philosopher) said that this can be regarded as Dipamkara Buddha's second teaching, not directly mentioning Bodhi (Enlightenment). It should not be taken literally. It is divided into two parts, first a reverse explanation, and then a forward accomplishment. This is the first part. It means that Sakyamuni (Shakyamuni Buddha) did not attain Bodhi literally as Dipamkara Buddha said, but because wisdom realized that the truth is without attainment. If Bodhi and what Dipamkara Buddha said could be understood and attained literally by Sakyamuni, then it would mean that there is still a discriminating and clinging mind, not in accordance with the truth. How could Dipamkara Buddha give me a prophecy then? It is precisely because it was not attained literally that he gave me a prophecy. Because in reality, there is no 'dharma' by which Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) can be attained, that is why Dipamkara Buddha gave me a prophecy, saying: 'In the future, you will become a Buddha named Sakyamuni (Shakyamuni Buddha).' Commentary: This is the second part, forward accomplishment. Why? The meaning of Tathagata (Thus Come One) is the true meaning of all dharmas. Commentary: This is Vasubandhu's (a famous Buddhist scholar) second passage, to eliminate slander and eliminate doubts about the absence of Buddha. It first explains that there is a Dharmakaya (Dharma Body), and then refutes false claims. This is the first part. Some people doubt and say: If there are no Bodhisattvas (Enlightened Beings), no one becomes a Buddha, then there should be no Buddha either. To dispel this doubt, it is said that there is a Dharma Buddha. Because of the delusions and attachments of sentient beings, they regard the five Skandhas (aggregates) as the body. Wise people understand that the five Skandhas are quickly decaying and have no reality. Only the truth is eternal and unchanging. Because Tathata (Suchness) is constant, it is constant and unchanging. Because it is true, it is free from delusion and not inverted. This truth cannot be harmed by water or fire, and cannot be destroyed by wind or thieves. Whether there is a Buddha or not, its nature is always the same. Whether it is spoken or not, its meaning will not change. It is just that ordinary people are deluded and inverted, so they cling to the body, do not observe the truth of the body, and are immersed for a long time. Sages know correctly, so they do not cling to the body, but observe the truth. Since they can realize it, birth and death will be forever eliminated, the covering of delusion will be exhausted, and the truth will be clear, so it is called Tathagata. Therefore, it shows that it is not that there is no Buddha. Asanga (a famous Buddhist philosopher) said that this is the third explanation, the meaning of being away from words. Why can't that dharma be spoken separately? Because the fundamental principle of all dharmas is important and pure, and it must be in accordance with wisdom to manifest the truth, and it cannot be realized by words. If someone says: 'The Tathagata (Thus Come One) has attained Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)' -------------------------------------------------------------------------------- 提”是人不实语。
Chinese
述曰。此遮虚说也。初遮他言次成无得。此初也。如来既真如。岂言说而称实。故若说者是不实语。但是分别故。无著云此第四破外疑。疑云释迦于燃灯所不得菩提后时自得。为断此取故也。于中亦为二。初遣彼外取次自彰无得。既无有法可得。何有后自取也。故作此言名为不实。今此经中漏不实语字。余本皆有也。 须菩提“实无有法佛得阿耨多罗三藐”三菩提。 述曰。此第二文也。 须菩提“如来所得阿耨多罗三藐三菩提于是中”无实无虚。 述曰。此世亲第三文也。于中初破外疑执次举喻彰身。前中有三。初明所得无实无虚。次显法唯是佛得后总结成。此初也。无著云此为第五明真如不二义。于中有三。初明真如依言离言。次彰法性法唯是佛得。后总结。此初也。世亲释曰。谓有谤云如来不得菩提。为断此疑故云如来所得菩提无实无虚也。谓如来得彼菩提故。故曰不虚。非实有为相故。故曰不实。无著释云。不可如言而取故不实。亦非离言以求故不虚。凡夫言而虚妄故不实。诸佛说而可依故不虚。凡夫言不得故不实。寄佛语而可诠故不虚也。若离言而有求即菩提无因名为不实。要因闻教方得证故菩提有因名为不虚。若如言而取着生死无出。故不可如言即称 现代汉语译本： ‘提’是不真实的话。 注释说：这是为了遮止虚妄的说法。首先遮止他人的言论，其次成就无所得。这是开始。如来既然是真如，怎么能用言语来称量真实呢？所以如果有人这样说，那就是不真实的话，因为这只是分别。无著菩萨说，这是第四个破除外道的疑惑。他们疑惑释迦牟尼在燃灯佛那里没有得到菩提，后来自己才得到。为了断除这种执取，所以这样说。其中也分为两部分：首先遣除外道的执取，其次自己彰显无所得。既然没有法可以得到，哪里有后来自己取得的呢？所以这样说就是不真实的。现在这部经中遗漏了‘不实语’这几个字，其他的版本都有。 须菩提，‘实际上没有法是佛陀证得的阿耨多罗三藐三菩提（无上正等正觉）’。 注释说：这是第二段经文。 须菩提，‘如来所证得的阿耨多罗三藐三菩提（无上正等正觉）于其中’无实无虚。 注释说：这是世亲菩萨的第三段经文。其中首先破除外道的疑惑和执着，其次用比喻来彰显佛身。前面有三点：首先说明所得的法无实无虚，其次显示法唯有佛才能证得，最后总结成就。这是第一点。无著菩萨说，这是第五个说明真如不二的意义。其中有三点：首先说明真如依言语而又超越言语，其次彰显法性之法唯有佛才能证得，最后总结。这是第一点。世亲菩萨解释说：有人诽谤说如来没有证得菩提，为了断除这种疑惑，所以说如来所证得的菩提无实无虚。说如来证得了那个菩提，所以说不虚；但它不是真实的有为之相，所以说不实。无著菩萨解释说：不可以按照言语来执取，所以说不实；也不能离开言语去寻求，所以说不虚。凡夫的言语是虚妄的，所以说不实；诸佛的言语是可以依循的，所以说不虚。凡夫的言语不能证得菩提，所以说不实；凭借佛的言语可以诠释菩提，所以说不虚。如果离开言语而有所求，那么菩提就没有原因，就是不实；因为要依靠听闻教法才能证得，所以菩提是有原因的，就是不虚。如果按照言语来执取，就会在生死中轮回而无法解脱，所以不可以按照言语来称量。
English
English version: ‘To assert’ is to speak untruthfully. Commentary: This is to prevent false statements. First, it refutes others' words, then it establishes non-attainment. This is the beginning. Since the Tathagata (如来) [Thus Come One] is Suchness (真如) [true nature], how can words measure reality? Therefore, if someone says so, it is an untrue statement, because it is merely discrimination. Asanga (无著) [one of the most important spiritual figures in Buddhism] says that this is the fourth refutation of external doubts. They doubt that Shakyamuni (释迦牟尼) [the founder of Buddhism] did not attain Bodhi (菩提) [enlightenment] at Dipankara Buddha's (燃灯佛) [an ancient Buddha] place, but attained it himself later. To cut off this attachment, it is said so. It is also divided into two parts: first, it dismisses external attachments; second, it reveals non-attainment. Since there is no Dharma (法) [teachings] to be attained, where is there a later self-attainment? Therefore, saying so is untrue. Now, the words ‘untrue statement’ are missing in this sutra, but all other versions have them. Subhuti (须菩提) [one of the principal disciples of the Buddha], ‘In reality, there is no Dharma (法) [teachings] by which the Buddha attains Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提) [unsurpassed, complete and perfect enlightenment].’ Commentary: This is the second passage. Subhuti (须菩提) [one of the principal disciples of the Buddha], ‘The Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提) [unsurpassed, complete and perfect enlightenment] attained by the Tathagata (如来) [Thus Come One] is neither real nor unreal.’ Commentary: This is Vasubandhu's (世亲) [an influential Buddhist scholar] third passage. Among them, first, it refutes external doubts and attachments; second, it uses metaphors to reveal the Buddha's body. There are three points in the previous part: first, it clarifies that what is attained is neither real nor unreal; second, it shows that the Dharma (法) [teachings] can only be attained by the Buddha; and finally, it concludes. This is the first point. Asanga (无著) [one of the most important spiritual figures in Buddhism] says that this is the fifth explanation of the meaning of the non-duality of Suchness (真如) [true nature]. There are three points in it: first, it clarifies that Suchness (真如) [true nature] relies on words and transcends words; second, it reveals that the Dharma (法) [teachings] of Dharma-nature can only be attained by the Buddha; and finally, it concludes. This is the first point. Vasubandhu (世亲) [an influential Buddhist scholar] explains: Some people slander that the Tathagata (如来) [Thus Come One] has not attained Bodhi (菩提) [enlightenment]. To cut off this doubt, it is said that the Bodhi (菩提) [enlightenment] attained by the Tathagata (如来) [Thus Come One] is neither real nor unreal. It is said that the Tathagata (如来) [Thus Come One] has attained that Bodhi (菩提) [enlightenment], so it is said to be not unreal; but it is not a real conditioned phenomenon, so it is said to be not real. Asanga (无著) [one of the most important spiritual figures in Buddhism] explains: It cannot be grasped according to words, so it is said to be not real; nor can it be sought apart from words, so it is said to be not unreal. The words of ordinary people are false, so it is said to be not real; the words of the Buddhas can be followed, so it is said to be not unreal. The words of ordinary people cannot attain Bodhi (菩提) [enlightenment], so it is said to be not real; relying on the words of the Buddha can explain Bodhi (菩提) [enlightenment], so it is said to be not unreal. If one seeks something apart from words, then Bodhi (菩提) [enlightenment] has no cause, which is not real; because one must rely on hearing the teachings to attain it, so Bodhi (菩提) [enlightenment] has a cause, which is not unreal. If one grasps according to words, one will be trapped in Samsara (生死) [cycle of birth and death] without liberation, so it cannot be measured according to words. --------------------------------------------------------------------------------
Chinese
法。必因言方契真也。但顺佛言而修后证会时自悟。 是故如来“说一切法”皆是佛法。 述曰。此第二明法唯佛得也。一切法者。谓真理万法之本体故名为一切。皆是佛法者独唯佛证余不得故。 须菩提“所言一切法者即非一切法是故名一切法”。 述曰。此第三总结成也言一切法者谓佛所证法即非一切法者非余人所得法或非分别之相法也。 须菩提譬如人身长大须菩提言世尊如来说人身长大则为非大身是名大身。 述曰。世亲释云此第二举喻彰身也。初佛举喻次善现顺成。谓长者喻报身。余经亦云妙。大者喻法身。此二种身由离所知烦恼二障如次得故。说人身长大者谓法报二身也。则非大身者谓非诸妄想分别身也。无著释云。自此已下是第十七为入证道故。又即八种住处中第五为净心住处故。谓上来十六差别四住处是信行地地前凡夫一僧祇修。此为净心地十地菩萨修也。于中初显示入证道时得智慧。故菩萨亦如是下明离慢。此初也。谓入地菩萨得二种智。一者摄种姓智。二者平等智。若得智得生如来家。得决定绍佛种。此为摄种姓智。谓清净法界是佛所居名如来家。入地菩萨以无分别智于中证会。说之为生。如此菩萨决定得绍佛种故名为摄种性智。当知地前菩萨未生如来家 现代汉语译本：法，必须通过言语才能契合真理。但只要顺从佛的教言而修行，在证悟的时候自然会领悟。 因此，如来所说的‘一切法’（Sarva Dharma）都是佛法。 解释：这是第二点，说明法只有佛才能证得。‘一切法’指的是真理和万法的本体，所以称为一切。‘皆是佛法’的意思是只有佛才能证得，其他人无法证得。 须菩提（Subhuti）说：‘所说的一切法，就不是一切法，所以才叫做一切法。’ 解释：这是第三点，总结说明。‘言一切法者’，指的是佛所证悟的法；‘即非一切法者’，指的不是其他人所能证得的法，或者不是分别之相的法。 须菩提，譬如人身长大。须菩提说：世尊，如来说人身长大，就不是大身，所以才叫做大身。 解释：世亲（Vasubandhu）解释说，这是第二点，用比喻来彰显身。先是佛举例，然后是善现（Subhuti）顺应并完成。其中，‘长者’比喻报身（Sambhogakaya），其他经典也说其微妙。‘大者’比喻法身（Dharmakaya）。这两种身由于远离所知障（Jnana-avarana）和烦恼障（Klesha-avarana）而依次获得。说‘人身长大’，指的是法身和报身。‘则非大身者’，指的是不是各种妄想分别的身。无著（Asanga）解释说，从这里开始是第十七部分，为了进入证道。又是八种住处中的第五种，为了清净心住处。前面十六种差别四住处是信行地地前凡夫一个阿僧祇劫所修。这里是净心地十地菩萨所修。其中，首先显示进入证道时获得智慧。所以‘菩萨亦如是’以下说明远离我慢。这是开始。进入初地的菩萨获得两种智慧：一是摄种姓智，二是平等智。如果获得智慧，就得生如来家，得决定继承佛种。这就是摄种姓智。清净法界是佛所居住的地方，称为如来家。入地菩萨用无分别智在其中证悟，称之为生。如此菩萨决定能继承佛种，所以称为摄种性智。应当知道，地前菩萨尚未生于如来家。