English
English version: This is what is called 'expounding the Dharma'. The commentary states: This is the third conclusion. 'Expounding the Dharma' refers to generally proclaiming the Dharma. 'There is no Dharma to be expounded' means that within the truth, there is no substantial Dharma that can be spoken of. It means that one must understand the emptiness and unreality of what is universally conceived and then expound, and this is the true expounding of the Dharma. If one clings to True Thusness (Tathata) as real and thinks it can be expounded, then it is not expounding the Dharma. Asanga (Asanga, a major exponent of the Yogacara school of Buddhism) said: 'The Reward Body (Sambhogakaya) and Manifestation Body (Nirmanakaya) expound the Dharma, but the Dharma Body (Dharmakaya) does not.' If one says that the Dharma Body also expounds the Dharma like the Reward Body and Manifestation Body, then it is slandering the Dharma Body Buddha. At that time, the Venerable Subhuti (Subhuti, one of the Buddha's ten great disciples, known for his understanding of emptiness) said to the Buddha: 'World Honored One, in the future, will there be beings who, upon hearing this Dharma', will generate faith? The commentary states: The text from Sravasti (Sravasti, an ancient Indian city where the Buddha taught for many years) is missing this passage. Vasubandhu (Vasubandhu, an Indian Buddhist thinker) considers this to be the third passage in the third doubt. It means that someone doubts: If it is said that what the Buddhas speak of is nothing to be spoken of, and is inseparable from the Dharma Body, which is also empty, then who can believe in such a profound Dharma realm? To explain this doubt, first, Sudatta (another name for Subhuti) asks, and then the Tathagata answers. This is the beginning. Asanga said: 'The sixth consciousness has six aspects: first, mindfulness; second, perfect enlightenment; third, establishing great beneficial Dharma; fourth, embracing the Dharma Body; fifth, not dwelling in samsara or nirvana; sixth, pure conduct in walking and dwelling.' This is the beginning. The meaning of the question is: When the Tathagata was in the world, he compassionately and impartially expounded the Dharma for beings, and some could hear and generate thoughts, contemplate properly, practice according to the Dharma, and act in accordance with the Dharma, and they should be able to become Buddhas. Five hundred years after the Tathagata's passing, when evil beings hear this sutra, will they still be able to generate faith and thoughts as if the Tathagata were still in the world? The Buddha answered: 'Yes.' To show that there are beings who can contemplate, it is called mindfulness. The Buddha said: Subhuti, 'they are neither beings' nor non-beings. The commentary states: This is the beginning of the second part of the Buddha's answer, first stating, then explaining. This is the beginning. 'They are not beings' refers to beings who are not Icchantikas (Icchantika, those who have severed their roots of goodness), who have no Buddha-nature, etc. 'Nor are they non-beings' refers to beings who hear the Prajna (Prajna, wisdom) and generate the aspiration for Buddhahood. Asanga said: 'They are not beings because of the ultimate truth; nor are they non-beings because of the conventional truth.' 'Beings, beings' is to show the proclamation of the ultimate truth. -------------------------------------------------------------------------------- 不共及相应故。
Chinese
何以故“须菩提众生众生者如来说非众生”是名众生。 述曰。此释也。初言众生谓凡夫众生。又众生者者。谓发菩提心修行众生也。如来说非众生者。谓非是阐提无佛性众生众生是名众生者是发心众生也。此上意云此经典生信心者。即是发心修行成佛众生。非是无性众生也。 须菩提“白佛言世尊佛得阿耨多罗三藐三菩提为”无所得耶。 述曰。世亲云此大段中破第四疑也。即是第二展转释中第二疑也。于中曲有二疑。此初也。谓有疑曰。若如来不得一法名无上正等正觉者。云何离于上上证转转得阿耨多罗三藐三菩提耶。就此文中有二。初善现问次如来即广辨其义。此初也。为无所得耶者。谓耶是问词。不是不定词也。直问佛云。如来无所得耶。所以佛即印之。若不定为问云为得不得耶者。佛如何即印耶。故今问意云。真如理中佛得无上菩提不。无著云。此是心具足中第二为正觉故。即谓能证所证观照实相也。故解深密云。菩提菩提断俱名为菩提。大智度云。说智及智处俱名为般若也。谓此为令众生断除二障得二菩提而有此文。故言为正觉故也。于中文有其五。初显示阿耨多罗语。谓无上觉即是法身菩提也。次已下显示三藐三菩提。谓正觉即是报身菩提也。以无我人下双 不共及相应的缘故。 什么缘故呢？‘须菩提，（对于）众生众生，如来说非众生’，是名为众生。 （窥基大师）述曰：这是解释。最初说的众生，是指凡夫众生。又，‘众生者者’，是指发菩提心修行的众生。如来说‘非众生者’，是指非断善根（阐提，icchantika）没有佛性的众生。‘众生是名众生者’，是指发心的众生。以上的意思是说，这部经典能使人生起信心，就是发心修行成佛的众生，不是没有佛性的众生。 须菩提（Subhuti）‘禀告佛陀说：世尊，佛陀证得阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）是’无所得吗？’ （窥基大师）述曰：世亲（Vasubandhu）说，这一大段中是破除第四个疑惑，即是第二重展转解释中的第二个疑惑。其中隐含有两个疑惑，这是第一个。即有人疑惑说：如果如来（Tathagata）没有得到一个法名为无上正等正觉，如何离开上上的证悟而辗转得到阿耨多罗三藐三菩提呢？就这段经文中有两部分，首先是善现（Subhuti的另一个名字）提问，其次是如来详细辨明其义。这是第一个疑惑。‘为无所得耶者’，‘耶’是疑问词，不是不定词。直接问佛说：如来没有所得吗？所以佛陀就印可了。如果不定，问‘为得不得耶者’，佛陀如何立刻印可呢？所以现在问的意思是说，在真如理中，佛陀证得无上菩提吗？无著（Asanga）说，这是心具足中的第二个‘为正觉故’，即指能证、所证、观照实相。所以《解深密经》（Samdhinirmocana Sutra）说：‘菩提、菩提断，都名为菩提。’《大智度论》（Mahaprajnaparamita-sastra）说：‘说智及智处，都名为般若（prajna，智慧）。’这是为了令众生断除二障，得到二菩提而有此文，所以说‘为正觉故’。经文中有五个部分，首先显示阿耨多罗语，即无上觉就是法身菩提。其次以下显示三藐三菩提，即正觉就是报身菩提。以无我人下双
English
Because of non-commonality and correspondence. Why? 'Subhuti, what is called 'sentient beings, sentient beings,' the Tathagata says are not sentient beings.' Therefore, they are called sentient beings. Commentary: This is an explanation. The initial mention of sentient beings refers to ordinary sentient beings. Furthermore, 'sentient beings, sentient beings' refers to sentient beings who have aroused the Bodhi mind and are practicing. The Tathagata says 'are not sentient beings' refers to those who have severed their roots of goodness (icchantika) and do not possess Buddha-nature. 'Sentient beings are called sentient beings' refers to those who have aroused the mind. The meaning above is that those who generate faith in this sutra are sentient beings who have aroused the mind, are practicing, and will attain Buddhahood, not sentient beings without Buddha-nature. Subhuti said to the Buddha, 'World Honored One, did the Buddha attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment) with' no attainment?' Commentary: Vasubandhu says that this large section refutes the fourth doubt, which is the second doubt in the second layer of explanation. Within it, there are two hidden doubts; this is the first. Namely, some doubt, saying: If the Tathagata did not attain a single dharma called unsurpassed, complete and perfect enlightenment, how could he, apart from the highest attainment, gradually attain Anuttara-samyak-sambodhi? Within this passage, there are two parts: first, Subhuti asks the question, and second, the Tathagata elaborates on its meaning. This is the first doubt. 'With no attainment?' '?' is an interrogative particle, not an indefinite particle. It directly asks the Buddha: Did the Tathagata attain nothing? Therefore, the Buddha affirmed it. If it were indefinite, asking 'with attainment or no attainment?', how could the Buddha immediately affirm it? Therefore, the meaning of the question now is: In the realm of True Thusness, did the Buddha attain unsurpassed Bodhi? Asanga says that this is the second 'for the sake of perfect enlightenment' in the mind's completeness, which refers to the ability to realize, the object to be realized, and the contemplation of reality. Therefore, the Samdhinirmocana Sutra says: 'Bodhi, the cessation of Bodhi, are both called Bodhi.' The Mahaprajnaparamita-sastra says: 'Speaking of wisdom and the place of wisdom, both are called prajna (wisdom).' This passage exists to enable sentient beings to sever the two obscurations and attain the two Bodhis, therefore it is said 'for the sake of perfect enlightenment.' There are five parts in the text: first, it reveals the term Anuttara, which means unsurpassed enlightenment is the Dharmakaya Bodhi. Second, what follows reveals Samyak-sambodhi, which means perfect enlightenment is the Sambhogakaya Bodhi. With no self, person, etc., below, it pairs -------------------------------------------------------------------------------- 成上二。前中初问次印。此初也。
Chinese
佛言如是如是“须菩提我于阿耨多罗三藐三菩提乃至无有少法可得是名阿耨多罗三藐”三菩提。 述曰。此第二印问惬真也。谓真理之中无如所执少有所得名为菩提也。 复次须菩提“是法平等无有高下是名阿耨多罗三藐”三菩提。 述曰。世亲云此为第三广辨其义也。于中有三。初明不增减。次显无差别。后修一切善下彰方便满足。此初也。是法平等者。谓真如理无增减故。无有高下者。谓有为法有取舍。菩萨于十地中得胜无漏而舍劣故。无为无胜劣可取舍故言无高下也。无著云。此显示三藐三菩提。即谓正遍知也。是法平等者。谓一切诸佛共得菩提。智无胜劣故也。无高下者。谓一切诸佛起化身。各类共等乃至寿命亦等也。子云平等者谓法身高下者约报化。谓一切佛报身报身等化身亦尔也。 以无我“无人无众生”无寿者。 述曰。世亲云此第二显无差别也。谓一切诸佛法无我法执故。法身平等无有差别若胜若劣也。无著云。自下双成上二。初成上阿耨多罗法身菩提。次成上三藐三菩提报身菩提。此初可知也。 修一切善“法则得阿耨多罗三藐”三菩提。 述曰。世亲云此第三彰方便满足也。于中初正显次结成。此初也。谓 现代汉语译本： 成上二。前中初问次印。此初也。 佛言：‘如是，如是，须菩提，我于阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）乃至无有少法可得，是名阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）。’ 述曰：此第二印问惬真也。谓真理之中无如所执少有所得，名为菩提也。 复次，须菩提，‘是法平等，无有高下，是名阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）。’ 述曰：世亲云，此为第三广辨其义也。于中有三：初明不增减，次显无差别，后修一切善下彰方便满足。此初也。是法平等者，谓真如理无增减故。无有高下者，谓有为法有取舍，菩萨于十地中得胜无漏而舍劣故。无为无胜劣可取舍故，言无高下也。无著云，此显示三藐三菩提（samyak-sambodhi，正等正觉），即谓正遍知也。是法平等者，谓一切诸佛共得菩提，智无胜劣故也。无高下者，谓一切诸佛起化身，各类共等乃至寿命亦等也。子云，平等者谓法身，高下者约报化，谓一切佛报身报身等化身亦尔也。 以无我、‘无人、无众生’、无寿者。 述曰：世亲云，此第二显无差别也。谓一切诸佛法无我法执故，法身平等无有差别若胜若劣也。无著云，自下双成上二。初成上阿耨多罗法身菩提，次成上三藐三菩提报身菩提。此初可知也。 修一切善‘法则得阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉）。’ 述曰：世亲云，此第三彰方便满足也。于中初正显次结成。此初也。谓