English
English version: There are three aspects to the intermediate state (Antarabhava, the transitional period between death and rebirth). First, the manifested marks and characteristics are not non-existent. Second, 'If you think in this way below,' it clarifies that cause and effect are not lost. Third, 'If a Bodhisattva with full below,' it measures the magnitude of merit. There are two aspects in the preceding text. First, it describes the other party's doubts. Second, it advises against having wrong thoughts. This is the first aspect, describing the other party's doubts, saying that since the Dharma (law, teaching) is considered the Buddha, then there is no form body of the Reward Body (Sambhogakaya) and the Manifestation Body (Nirmanakaya). Asanga (one of the founders of the Indian Buddhist Yogacara school) said that this is actually to capture the third passage in the Dharmakaya (the Dharma body of the Buddha) to explain external doubts. The treatise says that if so, although the Tathagata (one of the titles of the Buddha) should not be seen with fully endowed marks and characteristics, he should attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment) by having fully endowed marks and characteristics as the cause. In order to eliminate this attachment, it is explained that the essence of fully endowed marks and characteristics is not Bodhi (enlightenment), nor is it caused by fully endowed marks and characteristics. Because marks and characteristics are of the nature of form (Rupa-dhatu, the nature of matter). There are two aspects to this. First, it turns around to attract the other party's thoughts. Second, it advises to eliminate this thought. This is the first aspect, which is to state the other party's thought that the Dharmakaya Tathagata attains it because of having fully endowed marks and characteristics as the cause, and the word 'not' should be removed. Checking the Vajracchedika Prajnaparamita Sutra and the Bhagavan's (World Honored One) scriptures, there is no word 'not'. Subhuti (one of the ten great disciples of the Buddha), do not 'think in this way that the Tathagata does not attain Anuttara-samyak-sambodhi because of fully endowed marks and characteristics'. Statement: This is the second passage. Vasubandhu (Indian Buddhist Yogacara school philosopher, Asanga's younger brother) said, do not think that the Tathagata does not attain Bodhi because of fully endowed marks and characteristics, because the Reward Body (Sambhogakaya) and the Manifestation Body (Nirmanakaya) are fully endowed with marks and characteristics. Asanga said, 'Do not think in this way' advises not to have the previous thought that the Dharmakaya is attained because of marks and characteristics as the cause. Why? Because the Tathagata does not attain Bodhi because of fully endowed marks and characteristics as the cause. Therefore, the treatise says that because marks and characteristics are of the nature of form. It means that one must attain Bodhi with wisdom as the cause, not with marks and characteristics. Marks and characteristics are of the nature of form. Subhuti, 'If you think in this way, those who have aroused the mind for Anuttara-samyak-sambodhi are said to be speaking of the characteristics of the annihilation of all dharmas (Dharma, Buddhist teachings)'. Statement: Vasubandhu said that this is the second point, clarifying that cause and effect are not lost. Among them, first, state the other party's thoughts, second, advise against having this thought, and finally explain the reason. This is the first point, which is to think that someone says that one can attain great Bodhi without relying on merit (Punya, merit), then merit has no karmic retribution and no result. If so, the person who arouses the Bodhi mind is equal to saying that all dharmas are annihilated. Because there is no cause and effect of merit. Do not -------------------------------------------------------------------------------- 是念。 述曰。此第二劝勿念也。
Chinese
何以故“发阿耨多罗三藐三菩提心者于法不说”断灭相。 述曰。此第三释所以也。谓诸菩萨知因知果去离断常。但无所执实福德因及果。非无因缘假因果也。但遮作用缘。非无功能缘故。无著云。自下明心具足中。第五为不住生死涅槃故。于中有二。初明不舍生死。次若菩萨以满下明不舍涅槃。上来初文竟。谓不舍生死故不住涅槃也。不舍涅槃故不住生死。为令得此故有此文。于法不说断灭者。谓发心菩萨知因说果去离断常故不说断灭也。谓虽得涅槃还住生死然不令断生死。若断灭生死者即同二乘住涅槃故。以此故名不说断灭相也。 须菩提“若菩萨以满恒河沙等世界七宝”持用布施。 述曰。世亲云此第三功德校量也。于中初正校量次释所以。前中初举施次以福校量。此初也。无著云。此第二明不舍涅槃也。 若复有人“知一切法无我得成于忍此菩萨胜前菩萨”所得功德。 述曰。此第二以福校量也。谓因了达二我空故而得于忍。其福过彼所施功德也。得成忍者忍有三种。一者本性无生忍。谓观遍计所执人法二相本无体故。二者自然无生忍。观依他假因缘非自然生故。三者惑苦无生忍。观于真如惑苦本不生故。 须菩提“以 现代汉语译本： 是念。 述曰：这是第二重劝诫，不要执着于念。 何以故？‘发阿耨多罗三藐三菩提心者（anuttara-samyak-sambodhi-citta，无上正等正觉之心）于法不说’断灭相。 述曰：这是第三重解释原因。意思是说，诸位菩萨明白因果，远离断灭和常存的极端。只是不执着于真实的福德之因和果，并非没有因缘和虚假的因果。只是遮止作用的缘起，并非没有功能的缘故。无著菩萨说：从下面开始阐明心具足的含义。第五点是为了不住于生死和涅槃。其中分为两部分，首先阐明不舍弃生死，其次是‘若菩萨以满’以下阐明不舍弃涅槃。上面是第一部分的内容结束。意思是说，不舍弃生死，所以不住于涅槃；不舍弃涅槃，所以不住于生死。为了使人能够达到这种境界，所以有这段经文。‘于法不说断灭者’，意思是说，发菩提心的菩萨明白因果，宣说果报，远离断灭和常存的极端，所以不说断灭。意思是说，即使证得了涅槃，仍然安住于生死之中，但不让生死断绝。如果断绝了生死，就和二乘（声闻乘和缘觉乘）一样，安住在涅槃之中。因此，这叫做不说断灭相。 须菩提，‘若菩萨以满恒河沙等世界七宝’持用布施。 述曰：世亲菩萨说，这是第三重功德的校量。其中首先是正式的校量，其次是解释原因。在正式的校量中，首先是举出布施的事例，其次是用福德来校量。这是第一部分。无著菩萨说：这是第二点，阐明不舍弃涅槃。 若复有人‘知一切法无我得成于忍此菩萨胜前菩萨’所得功德。 述曰：这是第二重用福德来校量。意思是说，因为彻底了达人我和法我的空性，所以能够证得安忍。他的福德超过了前面用七宝布施的功德。‘得成忍者’，安忍有三种：第一种是本性无生忍，意思是说，观察普遍计度的执着，人法二相本来没有实体。第二种是自然无生忍，观察依他而起的虚假因缘，不是自然产生的。第三种是惑苦无生忍，观察真如，烦恼和痛苦本来不产生。 须菩提，‘以’
English
English version: It is mindfulness. Commentary: This is the second exhortation, not to be attached to mindfulness. Why? 'One who has aroused the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment) does not speak of the characteristic of annihilation' regarding the Dharma. Commentary: This is the third explanation of the reason. It means that all Bodhisattvas understand cause and effect, and stay away from the extremes of annihilation and permanence. They simply do not cling to the real causes and effects of merit, but it is not that there are no causes and conditions or false causes and effects. It only prevents the arising of function, not that there is no functional cause. Asanga said: From below, the meaning of the mind being complete is explained. The fifth point is for the sake of not dwelling in Samsara and Nirvana. There are two parts to it. The first explains not abandoning Samsara, and the second is 'If a Bodhisattva fills' below, explaining not abandoning Nirvana. The above is the end of the first part. It means that not abandoning Samsara means not dwelling in Nirvana; not abandoning Nirvana means not dwelling in Samsara. In order to enable people to reach this state, there is this passage. 'One who does not speak of annihilation regarding the Dharma' means that the Bodhisattva who has aroused the Bodhi-mind understands cause and effect, proclaims the results, and stays away from the extremes of annihilation and permanence, so he does not speak of annihilation. It means that even if one attains Nirvana, one still dwells in Samsara, but does not allow Samsara to be cut off. If Samsara is cut off, it is the same as the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), dwelling in Nirvana. Therefore, this is called not speaking of the characteristic of annihilation. Subhuti, 'If a Bodhisattva were to fill worlds as numerous as the sands of the Ganges with the seven treasures' and give them away as alms. Commentary: Vasubandhu said that this is the third comparison of merits. The first is the formal comparison, and the second is the explanation of the reason. In the formal comparison, the first is to cite the example of giving, and the second is to compare with merit. This is the first part. Asanga said: This is the second point, explaining not abandoning Nirvana. If someone else 'understands that all dharmas are without self and attains forbearance, this Bodhisattva surpasses the former Bodhisattva' in the merit obtained. Commentary: This is the second comparison with merit. It means that because one thoroughly understands the emptiness of the self of person and the self of phenomena, one can attain patience. His merit exceeds the merit of giving with the seven treasures mentioned earlier. 'Attaining forbearance' means that there are three types of forbearance: the first is the forbearance of no-birth of inherent nature, which means observing that the universally calculated attachment, the two characteristics of person and phenomena, originally have no substance. The second is the forbearance of no-birth of naturalness, observing that the dependent and arising false causes and conditions are not naturally produced. The third is the forbearance of no-birth of delusion and suffering, observing that in Suchness, afflictions and suffering originally do not arise. Subhuti, 'with' -------------------------------------------------------------------------------- 诸菩萨”不受福德故。
Chinese
述曰。此第二释所以之中。初佛略标释。次善现问。后佛答。此初也。不受福德故者。谓菩萨所行福德不着自体等故。但希出世故云不受也。 须菩提“白佛言世尊云何菩萨”不受福德。 述曰。此第二善现问也。 须菩提菩萨所作福德不应贪着是故说。不受福德。 述曰。此第三佛答也。以不贪着自体等而行福德故名为不受也。 须菩提“若有人言如来若来若去若坐若卧是人不解我所说义何以故如来者无所从来亦无所去故”名如来。 述曰。世亲云此第三大段中曲文第三释疑也。谓有疑曰。若诸菩萨不受彼果报。云何诸菩萨福德众生受用。此意如释迦佛舍第五分寿留福德与未来众生。故知菩萨亦受福德。如何言不受耶。如是等菩萨受福德无量故。就释此疑中有四。初明报化外利物故亦受福德。法身无去来故无受福德。次碎为微尘下明法身一化身有多。次若人言佛说我等下明我法无实。次若有人以满下明化身有无尽福。此初也。若来者谓成道来。若去者入灭去。若坐者说法利益时。若卧者谓唱灭相。化身有此而法身无。故云无所从来亦无所去也。如天上月影现水中。水清即现水浊便隐。月体本无来去。由水致有生灭。法身本湛寂由心故见去来也。 现代汉语译本：诸位菩萨因为不执着于福德的缘故，所以说‘不受福德’。 解释说：这是第二重解释‘所以’的原因。首先是佛陀简略地标明解释，其次是善现提问，最后是佛陀回答。这里是第一部分。‘不受福德故’是指菩萨所修行的福德不执着于自身等，只是希望脱离世间，所以说‘不受’。 须菩提（Subhuti，佛陀的弟子）对佛说：‘世尊，为什么菩萨不受福德呢？’ 解释说：这是第二部分，善现的提问。 须菩提，菩萨所做的福德不应该贪恋执着，所以才说不受福德。 解释说：这是第三部分，佛陀的回答。因为不贪恋执着自身等而行福德，所以称为不受。 须菩提，如果有人说‘如来（Tathagata，佛的称号）有来有去，有坐有卧’，这个人是不了解我所说的真义。为什么呢？因为如来无所从来，也无所去，所以才名为如来。 解释说：世亲（Vasubandhu，印度佛教论师）认为这是第三大段中，用委婉的文辞第三次解释疑惑。有人疑惑说：‘如果各位菩萨不受那些果报，那么各位菩萨的福德，众生如何受用呢？’这个意思就像释迦牟尼佛（Sakyamuni Buddha）舍弃五分之寿命，留下福德给未来的众生。由此可知菩萨也受福德，怎么能说不受呢？像这样菩萨接受的福德是无量的。’针对这个疑惑，有四个方面来解释。首先说明报身和化身为了利益众生，也会接受福德；法身没有来去，所以没有接受福德。其次，将事物碎为微尘，说明法身是一，化身有多。再次，如果有人说佛陀说我等，说明我法没有实体。最后，如果有人用充满宝物的世界布施，说明化身有无尽的福德。这是第一方面。‘若来’是指成道而来，‘若去’是指入灭而去，‘若坐’是指说法利益众生时，‘若卧’是指示现涅槃之相。化身有这些，而法身没有。所以说无所从来，也无所去。就像天上的月亮，影子显现在水中。水清澈就显现，水浑浊就隐没。月亮的本体本来没有来去，因为水的缘故而有生灭。法身本来是湛然寂静的，因为心的缘故而见到去来。