English
English version: ‘Anagamin’ (Anagamin, Non-Returner) is named ‘Non-Coming,’ but in reality, there is no such thing as ‘Non-Coming,’ so it is called ‘Anagamin.’ ‘Anagamin,’ here translated as ‘Non-Coming,’ is also translated as ‘Non-Returning,’ meaning having completely severed the nine grades of delusion in the Desire Realm. After death, one is reborn in the heavens and does not return to the lower realms, so it is called ‘Non-Coming.’ But in reality, there is no meaning of ‘Non-Coming,’ which is the same as the previous explanation. This is the fourth non-returning fruit. ‘Arhat’ (Arhat), there are three explanations for this: first, ‘No Thief,’ because the afflictions of views and practices in the Three Realms are completely severed; second, ‘Non-Birth,’ because one no longer receives future existence; third, ‘Worthy of Offerings,’ deserving of vast offerings from humans and gods. The text is divided into three parts. First, the attained fruit is brought up to ask: ‘Subhuti, what do you think? Would an Arhat think this: ‘I have attained the Arhat Path’?’ Secondly, it clarifies non-attachment in response: ‘Subhuti replied: ‘No, World Honored One. Why? In reality, there is no dharma called Arhat. World Honored One, if an Arhat thinks this: ‘I have attained the Arhat Path,’ then that is attachment to the perception of self, the perception of others, the perception of living beings, and the perception of a life span.’ Again, one's own attained state is cited to inspire faith. First, it is stated that the Buddha once affirmed: ‘World Honored One, the Buddha said that I have attained the Arana Samadhi (Arana Samadhi, Samadhi of Non-Contention), the foremost among people, the foremost Arhat free from desire.’ Non-contention means not harming sentient beings, able to prevent sentient beings from arising afflictions, so the Buddha praised him. Among the ten great disciples, Subhuti (Subhuti) is the foremost free from desire; only the complete severance of greed among the afflictions of the Three Realms is called freedom from desire, not just the Desire Realm. Secondly, it highlights one's own non-attachment: ‘I do not think this: ‘I am an Arhat free from desire.’ Again, it explains the Buddha's intention in reverse: ‘World Honored One, if I think this: ‘I have attained the Arhat Path,’ the World Honored One would not say that Subhuti is one who delights in Aranya practice (Aranya, quiet place). Because Subhuti actually has no practice, that is why he is called Subhuti who delights in Aranya practice.’ The treatise says, to be apart from two kinds of obstacles: first, the obstacle of afflictions, because one attains the Arhat fruit and is apart from it; second, the obstacle of samadhi, because one attains the Samadhi of Non-Contention and is apart from it, so there is no practice. Aranya, here translated as quiet. Finally, it resolves the doubt about Sakyamuni Buddha (Sakyamuni Buddha) receiving and expounding the Dharma at Dipankara Buddha's (Dipankara Buddha) place. The treatise says, Sakyamuni Buddha received the Dharma at Dipankara Buddha's place in the past, and Dipankara Buddha expounded the Dharma for Sakyamuni Buddha, so why is it said that it cannot be taken or spoken? --------------------------------------------------------------------------------
Chinese
佛告须菩提。于意云何。如来昔在然灯佛所。于法有所得不。不也世尊。如来在然灯佛所。于法实无所得 于法实无所得者。然灯佛说。说是语言。释迦所闻唯闻语言。语言非实智证法故。论云。释迦于然灯所。言语所说不取证法。以是义故。显彼证智不可说不可取。六断严土违于不取疑。论云。若法不可取。云何诸菩萨取庄严净土。云何自受法王身。断之文三。初举取相庄严问。 须菩提。于意云何。菩萨庄严佛土不 佛意欲明法性真土。故问取形相庄严土不。二释离相庄严答。 不也。世尊。何以故。庄严佛土者。即非庄严是名庄严 偈云。智习唯识通。如是取净土。非形第一体。非严庄严意。论释云。诸佛无有庄严国土事。唯真实智慧习识通达故。不可取庄严有二。一形相。二第一义相。非严者无形相故。庄严意者。即是第一庄严。以一切功德成就庄严故。三依净心庄严劝。 是故须菩提。诸菩萨摩诃萨。应如是生清净心。不应住色生心。不应住声香味触法生心。应无所住而生其心 论云。若人分别佛土。是有为形相。而言我成就者。彼住于色等境中。为遮此故。故云应如是生清净心。不应住色等也。而生其心者。则是正智。此是真心。若都无心便同空见。七断受得报身有取疑。疑意 现代汉语译本： 佛对须菩提说：‘你的意思怎么样？如来过去在燃灯佛（Dipamkara Buddha）那里，对于佛法有所得吗？’ 须菩提回答说：‘没有，世尊。如来在燃灯佛那里，对于佛法实际上没有任何所得。’ ‘对于佛法实际上没有任何所得’，燃灯佛所说，所说的只是语言。释迦所听到的也只是语言。语言不是真实的智慧所证得的法，所以《论》中说：释迦在燃灯佛那里，对于言语所说的法没有取证。因为这个缘故，显示那证悟的智慧是不可说、不可取的。 第六个问题是断除严净佛土的执取，违背了不取著的教义。疑问是：如果佛法不可取，为什么诸位菩萨要取著庄严清净的佛土？又如何受用法王之身？断除这种疑惑的经文有三部分。首先提出取著相状庄严的问题： ‘须菩提，你的意思怎么样？菩萨庄严佛土吗？’ 佛的意思是想阐明法性才是真正的佛土，所以问是否取著形相来庄严佛土。 第二部分是解释离相庄严的回答： ‘不，世尊。为什么呢？所谓庄严佛土，即非庄严，是名庄严。’ 偈语说：‘智慧修习唯识，通达如是，才能取著清净佛土。不是形相第一的本体，不是执著于庄严的意义。’《论》中解释说：诸佛没有庄严国土的事情，唯有真实的智慧修习唯识才能通达。不可取著的庄严有两种：一是形相，二是第一义相。‘非严’是因为没有形相的缘故。‘庄严意’就是第一义的庄严，因为一切功德成就了庄严的缘故。 第三部分是依据清净心庄严的劝诫： ‘所以，须菩提，诸位菩萨摩诃萨，应当这样生起清净心，不应当住在色相上生心，不应当住在声香味触法上生心，应当无所住而生其心。’ 《论》中说：如果有人分别佛土，认为是有为的形相，并且说我成就了它，那么他就住在色等境界中。为了遮止这种观念，所以说‘应当这样生起清净心，不应当住在色等上’。‘而生其心’，就是生起正智，这是真心。如果完全没有心，就等同于空见。 第七个问题是断除受得报身有取著的疑惑。疑惑的含义是：
English
English version: The Buddha said to Subhuti: 'What do you think? Did the Tathagata obtain anything from the Dharma when he was with Dipamkara Buddha (Dipamkara Buddha)?' Subhuti replied: 'No, World Honored One. The Tathagata did not actually obtain anything from the Dharma when he was with Dipamkara Buddha.' 'Actually, nothing was obtained from the Dharma.' What Dipamkara Buddha said was merely language. What Shakyamuni heard was also merely language. Language is not the Dharma realized by true wisdom. Therefore, the Treatise says: Shakyamuni did not take the Dharma spoken in language as proof when he was with Dipamkara. For this reason, it shows that the wisdom of realization is unspeakable and unattainable. The sixth question is to cut off the attachment to the adornment of pure lands, which contradicts the doctrine of non-attachment. The question is: If the Dharma is unattainable, why do the Bodhisattvas attach to the adornment of pure lands? And how do they receive the Dharma King's body? There are three parts to the text that cuts off this doubt. First, it raises the question of attaching to the appearance of adornment: 'Subhuti, what do you think? Do Bodhisattvas adorn Buddha lands?' The Buddha's intention is to clarify that the Dharma-nature is the true Buddha land, so he asks whether to attach to appearances to adorn the Buddha land. The second part is the answer explaining the adornment of detachment: 'No, World Honored One. Why? What is called the adornment of a Buddha land is not adornment; it is merely called adornment.' The verse says: 'Wisdom cultivates only consciousness, and understanding it, one can attain the pure land. It is not the essence of the first form, not the meaning of clinging to adornment.' The Treatise explains: The Buddhas do not have the matter of adorning Buddha lands; only the true wisdom of cultivating consciousness can understand it. There are two kinds of adornment that cannot be grasped: one is appearance, and the other is the meaning of the first principle. 'Not adornment' is because there is no appearance. 'The meaning of adornment' is the adornment of the first principle, because all merits accomplish the adornment. The third part is the exhortation to adorn based on a pure mind: 'Therefore, Subhuti, all Bodhisattvas Mahasattvas should thus generate a pure mind, not dwelling on form to generate a mind, not dwelling on sound, smell, taste, touch, or Dharma to generate a mind, but should generate a mind without dwelling on anything.' The Treatise says: If someone distinguishes Buddha lands, thinking they are conditioned appearances, and says that I have accomplished them, then they dwell in the realm of form, etc. To prevent this view, it is said, 'One should thus generate a pure mind, not dwelling on form, etc.' 'Generating a mind' is generating right wisdom, which is the true mind. If there is no mind at all, it is the same as the view of emptiness. The seventh question is to cut off the doubt of attachment to receiving the reward body. The meaning of the doubt is: -------------------------------------------------------------------------------- 如前。断之文二。初问答断疑。
Chinese
须菩提。譬如有人身如须弥山王。于意云何。是身为大不。须菩提言。甚大世尊。何以故。佛说非身是名大身 论云。如须弥山王势力高远故名为大。而不取我是山王。以无分别故。报佛亦如是。以得无上法王体故名大。而不取我是法王。以无分别故。故偈云。如山王无取。受报亦复然。非身名身者。非有漏有为身。是无漏无为身。故偈云。远离于诸漏。及有为法故。论云。若如是即无有物。若如是即名有物。以唯有清净身故。以远离有为法故。以是义故。实有我体。以不依他缘住故。二校量显胜二。一约外财挍量广显经胜二。一校量胜劣三。初约多河以辨沙。 须菩提。如恒河中所有沙数。如是沙等恒河。于意云何。是诸恒河沙宁为多不。须菩提言。甚多世尊。但诸恒河尚多无数。何况其沙 恒河者。从阿耨池东面流出。周四十里沙细如面。金沙混流。佛多近此说法。故取为喻。二约多沙以彰福。 须菩提。我今实言告汝。若有善男子善女人。以七宝满尔所恒沙河数三千大千世界。以用布施。得福多不。须菩提言。甚多世尊 论云。前已说喻何故复说。偈云。说多义差别亦成胜校量。后福过于前故重说胜喻。何故不先说此喻。为渐化众生令信上妙义故。又前未显 现代汉语译本： 如前。断之文二。初问答断疑。 须菩提（佛陀的弟子）。譬如有人身如须弥山王（佛教宇宙观中的圣山）。于意云何（你的想法如何）？是身为大不？须菩提言：甚大，世尊。何以故（为什么）？佛说非身是名大身。论云：如须弥山王势力高远故名为大，而不取我是山王，以无分别故。报佛亦如是，以得无上法王体故名大，而不取我是法王，以无分别故。故偈云：如山王无取，受报亦复然。非身名身者，非有漏有为身，是无漏无为身。故偈云：远离于诸漏，及有为法故。论云：若如是即无有物，若如是即名有物，以唯有清净身故，以远离有为法故。以是义故，实有我体，以不依他缘住故。二校量显胜二。一约外财校量广显经胜二。一校量胜劣三。初约多河以辨沙。 须菩提。如恒河中所有沙数，如是沙等恒河。于意云何？是诸恒河沙宁为多不？须菩提言：甚多，世尊。但诸恒河尚多无数，何况其沙。恒河者，从阿耨池（梵文Anavatapta，传说中的圣湖）东面流出，周四十里沙细如面，金沙混流。佛多近此说法，故取为喻。二约多沙以彰福。 须菩提。我今实言告汝。若有善男子善女人，以七宝满尔所恒沙河数三千大千世界（佛教宇宙观中的一个宇宙），以用布施，得福多不？须菩提言：甚多，世尊。论云：前已说喻何故复说？偈云：说多义差别亦成胜校量。后福过于前故重说胜喻。何故不先说此喻？为渐化众生令信上妙义故。又前未显
English
English version: As before. The text is divided into two parts. The first is question and answer to resolve doubts. Subhuti (a disciple of the Buddha), suppose someone's body is like Mount Sumeru (the sacred mountain in Buddhist cosmology). What do you think? Is this body large or not? Subhuti said: Very large, World Honored One. Why? The Buddha said that 'non-body' is called 'great body'. The commentary says: Because Mount Sumeru has great power and height, it is called 'great', but it does not grasp 'I am Mount Sumeru', because there is no discrimination. Replying to the Buddha is also like this, because one obtains the body of the unsurpassed Dharma King, it is called 'great', but it does not grasp 'I am the Dharma King', because there is no discrimination. Therefore, the verse says: 'Like Mount King without grasping, receiving rewards is also thus. 'Non-body called body' refers not to the body of outflows and conditioned phenomena, but to the body of no outflows and unconditioned phenomena.' Therefore, the verse says: 'Far away from all outflows, and conditioned dharmas.' The commentary says: 'If it is like this, then there is nothing. If it is like this, then it is called something, because there is only a pure body, because it is far away from conditioned dharmas.' Because of this meaning, there is truly a self-nature, because it does not rely on other conditions to abide. The second is to compare and reveal superiority in two parts. The first is to broadly reveal the sutra's superiority by comparing external wealth in two parts. The first is to compare superiority and inferiority in three parts. The first is to distinguish sand by many rivers. Subhuti, if there were as many sands in the Ganges River as there are Ganges Rivers, what do you think? Would the sands of these Ganges Rivers be many or not? Subhuti said: Very many, World Honored One. Even the Ganges Rivers are countless, let alone their sands. The Ganges River flows out from the east side of Lake Anavatapta (a legendary sacred lake), with a circumference of forty li, and the sand is as fine as flour, mixed with gold sand. The Buddha often preached near here, so it is taken as a metaphor. The second is to manifest blessings by many sands. Subhuti, I now truthfully tell you, if there are good men and good women who fill as many Ganges sands as there are three thousand great thousand worlds (a universe in Buddhist cosmology) with the seven treasures and use them for giving, would they obtain much merit or not? Subhuti said: Very much, World Honored One. The commentary says: Why repeat the metaphor that has already been said? The verse says: 'Speaking of many meanings, the difference also becomes a superior comparison.' The later blessings exceed the former, so the superior metaphor is repeated. Why not say this metaphor first? It is to gradually transform sentient beings and make them believe in the supreme and wonderful meaning. Moreover, it was not yet revealed before. --------------------------------------------------------------------------------