English
English version: The Dharma must be in accordance with words to align with the truth. However, by following the Buddha's teachings and practicing accordingly, one will naturally realize it upon enlightenment. Therefore, 'all Dharmas' (Sarva Dharma) spoken by the Tathagata (Tathāgata) are Buddha-Dharma. Explanation: This is the second point, clarifying that only the Buddha can attain the Dharma. 'All Dharmas' refers to the truth and the essence of all phenomena, hence the term 'all'. 'Are Buddha-Dharma' means that only the Buddha can realize it, and others cannot. Subhuti (Subhuti) said: 'What is called all Dharmas is not all Dharmas; therefore, it is called all Dharmas.' Explanation: This is the third point, summarizing and concluding. 'What is called all Dharmas' refers to the Dharma realized by the Buddha; 'is not all Dharmas' refers to the Dharma that others cannot realize, or the Dharma that is not of the nature of discrimination. Subhuti, for example, the human body grows large. Subhuti said: World Honored One (Bhagavan), as the Tathagata speaks of the human body growing large, it is then not a large body; therefore, it is called a large body. Explanation: Vasubandhu (Vasubandhu) explains that this is the second point, using a metaphor to highlight the body. First, the Buddha gives an example, and then Subhuti complies and completes it. Among them, 'growing large' is a metaphor for the Sambhogakaya (Sambhogakaya), and other sutras also say it is subtle. 'Large' is a metaphor for the Dharmakaya (Dharmakaya). These two bodies are attained sequentially by being free from the Jnana-avarana (Jnana-avarana) and Klesha-avarana (Klesha-avarana). Saying 'the human body grows large' refers to the Dharmakaya and Sambhogakaya. 'Is then not a large body' refers to the body that is not of various deluded thoughts and discriminations. Asanga (Asanga) explains that from here onwards is the seventeenth part, for the sake of entering the path of realization. It is also the fifth of the eight abodes, for the sake of the pure mind abode. The preceding sixteen different four abodes are cultivated by ordinary beings before the stage of faith and practice for one asamkhya-kalpa. This is cultivated by Bodhisattvas (Bodhisattva) of the ten Bhumis (Bhumi) of the pure mind ground. Among them, it is first shown that wisdom is obtained upon entering the path of realization. Therefore, 'Bodhisattvas are also like this' below explains being free from arrogance. This is the beginning. Bodhisattvas who enter the first Bhumi obtain two kinds of wisdom: one is the wisdom of embracing the lineage, and the other is the wisdom of equality. If one obtains wisdom, one is born into the family of the Tathagata, and one is determined to inherit the Buddha-seed. This is the wisdom of embracing the lineage. The pure Dharma-realm is where the Buddha resides, called the family of the Tathagata. Bodhisattvas who enter the Bhumis realize it with non-discriminating wisdom, which is called birth. Such Bodhisattvas are determined to inherit the Buddha-seed, so it is called the wisdom of embracing the lineage. It should be known that Bodhisattvas before the Bhumis are not yet born into the family of the Tathagata. --------------------------------------------------------------------------------
Chinese
故。虽是佛子稍疏远故。不名绍佛种也二乘人虽亦佛子。但求自利亦非堪绍故。摄论说声闻人如无智婢子也。一切凡夫。虽亦佛所摄受亦所覆护等生怜愍。未发菩提心故亦非堪绍。唯入地菩萨从真法界亲所生。故堪绍佛种也。论云若于此家长夜愿生。既得生已便得彼身。是名妙身者谓地前菩萨为此家长夜精勤欲愿故得入初地便得妙身也。平等智复有五种平等因缘。谓一者粗恶平等。谓入初地已女人身第八有三恶趣并已舍故总皆平等也。二者法无我平等。谓得二空平等理故。三者断相应平等。谓断性即是所得择灭也。与断相应故名断相应平等也。四者无希望心相应平等。谓见道前学观真如。有欲希望入初地已证真法界与无希望心所证平等而相应也。五者一切菩萨证道平等。谓如百川异流同归大海之湛。万行虽异一入初地同证真大海也。得此平等故得为大身也。解云此得摄种姓智者名曰报身。得平等故名为法身。妙身大身如次为喻也。 须菩提“菩萨亦如是若作是言我当灭度无量众生”则不名菩萨。 述曰。世亲云此为第二段释疑也。于中有三。一者于本宗上生疑。谓前说无有法发菩提心者。是则菩萨既无亦应无菩萨可成菩提。若无众生者教化谁令入于涅槃。若无菩萨者谁庄严净土耶。二者因此破疑而起说菩 现代汉语译本 因此，即使是佛弟子，如果稍微疏远佛法，也不能称为绍隆佛种（延续佛陀的传承）。二乘人（声闻乘和缘觉乘）虽然也是佛弟子，但只求自身解脱，也不是能够绍隆佛种的人。《摄大乘论》中说，声闻人就像没有智慧的婢女。一切凡夫，虽然也被佛所摄受、覆护，并被佛所怜悯，但因为没有发起菩提心，也不能绍隆佛种。只有入地的菩萨，从真法界亲自所生，才能绍隆佛种。《论》中说：‘如果对于这个家（指佛的法身之家）长夜愿生，既然得生，便得彼身，是名妙身。’这里说的是地前菩萨为此家长夜精勤，发愿求生，因此得以进入初地，便得到妙身。 平等智又有五种平等的因缘：一是粗恶平等，指进入初地后，女人身、第八识以及三恶趣都已经舍弃，总归平等。二是法无我平等，指证得人法二空的平等之理。三是断相应平等，指断灭的自性就是所证得的择灭。与断灭相应，所以名为断相应平等。四是无希望心相应平等，指见道前学习观照真如，有希望进入初地；进入初地后，证得真法界，与无希望心所证的平等相应。五是一切菩萨证道平等，就像百川异流，最终都归于大海的平静。万行虽然不同，一旦进入初地，就共同证得真如大海。得到这种平等，所以能成为大身。解释说，得到这种摄种姓智的人，名为报身；得到平等，名为法身。妙身和大身，依次是比喻。 须菩提，菩萨也是这样，如果（菩萨）这样说：‘我应当灭度无量众生’，那就不名为菩萨。 世亲菩萨说，这是第二段解释疑惑。其中有三点：一是对本宗产生怀疑。前面说没有法可以发起菩提心，那么既然没有菩萨，也就不应该有菩萨可以成就菩提。如果没有众生，教化谁令其进入涅槃？如果没有菩萨，谁来庄严净土？二是因此破除疑惑而开始说明。
English
English version Therefore, even if they are disciples of the Buddha, if they are slightly distant from the Dharma, they cannot be called 'inheritors of the Buddha-seed' (Shao Fo Zhong, continuing the Buddha's lineage). Although those of the Two Vehicles (Sravakas and Pratyekabuddhas) are also disciples of the Buddha, they only seek their own liberation and are not capable of inheriting the Buddha-seed. The *She Dasheng Lun* (Compendium of the Mahayana) says that Sravakas are like unintelligent servant girls. All ordinary beings, although they are also embraced and protected by the Buddha, and are shown compassion by the Buddha, because they have not generated Bodhicitta (the aspiration for enlightenment), they are also not capable of inheriting the Buddha-seed. Only Bodhisattvas who have entered the Bhumis (stages of the Bodhisattva path), who are personally born from the True Dharma Realm, are capable of inheriting the Buddha-seed. The *Treatise* says: 'If one has a long-night wish to be born into this family (referring to the family of the Buddha's Dharmakaya), and having been born, one obtains that body, this is called the Wonderful Body.' This refers to Bodhisattvas before the Bhumis who diligently aspire to be born into this family, and therefore are able to enter the first Bhumi and obtain the Wonderful Body. Equal Wisdom also has five kinds of equal causes and conditions: First is coarse and evil equality, referring to after entering the first Bhumi, the female body, the eighth consciousness, and the three evil realms have already been abandoned, all are equal. Second is Dharma-no-self equality, referring to realizing the equality of the principle of emptiness of both persons and dharmas. Third is cessation-correspondence equality, referring to the nature of cessation being the obtained selective cessation (择灭, ze mie). Because it corresponds with cessation, it is called cessation-correspondence equality. Fourth is non-hopeful mind correspondence equality, referring to learning to contemplate Suchness (真如, zhen ru) before the Path of Seeing, having the desire to enter the first Bhumi; after entering the first Bhumi, realizing the True Dharma Realm, corresponding with the equality realized by the non-hopeful mind. Fifth is all Bodhisattvas' path-realization equality, just like hundreds of rivers with different currents, all return to the stillness of the great ocean. Although the myriad practices are different, once entering the first Bhumi, they all jointly realize the great ocean of Suchness. Obtaining this equality, one is able to become a Great Body. The explanation says that the one who obtains this wisdom that gathers the lineage is called the Sambhogakaya (报身, Bao Shen, Reward Body); obtaining equality is called the Dharmakaya (法身, Fa Shen, Dharma Body). The Wonderful Body and the Great Body are metaphors in sequence. Subhuti, 'Bodhisattvas are also like this, if (a Bodhisattva) says: 'I should liberate immeasurable sentient beings,' then they are not called Bodhisattvas.' Vasubandhu (世亲, Shi Qin) says that this is the second section explaining doubts. There are three points within it: First is generating doubt about the original doctrine. Earlier it was said that there is no Dharma to generate Bodhicitta, then since there are no Bodhisattvas, there should also be no Bodhisattvas who can achieve Bodhi (菩提, enlightenment). If there are no sentient beings, who will be taught to enter Nirvana (涅槃, Nie Pan)? If there are no Bodhisattvas, who will adorn the Pure Land? Second is starting to explain by dispelling these doubts. --------------------------------------------------------------------------------
Chinese
萨不见彼是众生不见存我为菩萨等者。是则如来不见故名为无众生等。为实无众生等故佛不见耶。三者有疑云。向说心住颠倒。若如是福德亦是颠倒。若是颠倒何名善法。为此疑故。如经若有满三千大千世界七宝等。就初有三疑。一者若无菩萨诸佛亦不成菩提。二者若无众生亦不入涅槃。三者若无菩萨亦无严净佛国土。此则释初两疑。于中初标次释。此初也。此意云。若菩萨执云我得菩提有异众生可度即不名菩萨。以有我人等故。若尔者如何能得菩提。能令众生入涅槃耶。谓有假众生。譬如幻人为幻人说法故。谓有五蕴和合假众生故令得无余涅槃。无如所执实众生故不见有众生而灭度也。谓有假菩萨而求证故诸佛得菩提。而无所执实菩提故亦无菩萨也。故涅槃经十三云。五阴和合称言某甲。凡夫之人谓为实有称言某甲。有智之人解阴无有某甲名字离阴亦无有某甲名字也。 何以故“须菩提实无有法名为菩萨是故佛说一切法无我无人无众生”无寿者。 述曰。此第二释也。无有法名为菩萨者。谓若有其实法。皆以法成其众生故可名菩萨。法既无有其实。亦无所成菩萨也。佛说一切法无我人等者。证真时达无我理。不见有人法二执故是为菩萨也。无著云。上来譬如人身妙大身等示入证道。此为第二明离慢。谓 现代汉语译本：萨（萨：梵语， सर्व ，sarva，一切）不见彼是众生，不见存我为菩萨等者。意思是，真正的菩萨不认为存在一个‘我’去度化众生。如果这样，如来（如来：梵语，Tathāgata， तथागत，佛的称号）也就不见众生，所以才说‘无众生’等。难道是因为实际上没有众生，所以佛才不见吗？ 第三个疑问是：前面说心住在颠倒之中，如果这样，福德也是颠倒。如果是颠倒，为什么又称为善法？为了解答这个疑问，就像经中所说，‘如果有人用充满三千大千世界的七宝来布施’等等。最初有三个疑问：第一，如果没有菩萨，诸佛也不能成就菩提（菩提：梵语，bodhi，बोधि，觉悟）；第二，如果没有众生，也不能入涅槃（涅槃：梵语，nirvāṇa， निर्वाण，寂灭）；第三，如果没有菩萨，也就没有庄严清净的佛国土。 这里解释最初的两个疑问。先标出问题，再进行解释。这就是‘初标’。意思是说，如果菩萨执着地认为‘我’得到了菩提，有不同的众生可以被度化，那就不叫菩萨了，因为还有我、人等的分别。如果这样，又怎么能得到菩提，能让众生进入涅槃呢？这是因为有假立的众生，就像幻术师为幻术人说法一样。因为有五蕴（五蕴：梵语，pañca-skandha， पञ्चस्कन्ध，色、受、想、行、识）和合的假众生，所以能让他们得到无余涅槃。因为没有所执着的真实众生，所以不见有众生被灭度。因为有假立的菩萨去求证，所以诸佛才能得到菩提。因为没有所执着的真实菩提，所以也没有菩萨。所以《涅槃经》第十三卷说：‘五阴和合，称之为某甲。凡夫之人认为是真实存在的，称之为某甲。有智慧的人明白五阴没有某甲的名字，离开五阴也没有某甲的名字。’ 何以故？‘须菩提（须菩提：梵语，Subhūti，सुभूति，佛陀的十大弟子之一），实际上没有一种法叫做菩萨，所以佛说一切法无我、无人、无众生、无寿者。’ 解释：这是第二个解释。‘没有一种法叫做菩萨’，意思是说，如果有一种真实存在的法，可以凭借这种法成就众生，那就可以称为菩萨。既然法没有真实的存在，也就没有所成就的菩萨。‘佛说一切法无我人等’，证明证悟真理时，通达无我的道理，不见有人法二执，这就是菩萨。无著（无著：梵语，Asaṅga， असङ्ग，印度佛教瑜伽行派创始人之一）说：‘上面譬如人身妙大身等，显示进入证道。’这是第二个说明，远离我慢。