English
English version: Question: If those with much merit previously spoke of the emptiness of the deluded mind, shouldn't delusion also be abundant? Answer: Merit is rooted in the wisdom of the Buddha (Fo Zhi), aligning with emptiness (Xing Kong), thus enabling the realization of emptiness, resulting in abundant merit. However, the颠倒(Diandao) mind-consciousness contradicts emptiness, so to realize emptiness, mind-consciousness must be completely extinguished. Question: If all Buddhas (Zhu Fo) are named by 'non-action' (Wu Wei), why do all Buddhas achieve excellent marks and characteristics (Xiang Hao)? The Treatise (Lun) says: 'If all Buddhas are named by non-action, why do all Buddhas achieve excellent marks and characteristics and are called Buddhas?' This question arises concerning the Dharma Body Buddha (Fa Shen Fo). (The following is the text to dispel doubts, divided into two parts) Part 1: Because the Dharma Body (Fa Shen) has no body, it can manifest a physical body (Se Shen). 'Subhuti (Xūpútí), what do you think? Can the Tathagata (Rulai) be seen by a fully endowed physical body?' 'No, World Honored One (Shìzūn). The Tathagata should not be seen by a fully endowed physical body.' 'Why? The Tathagata speaks of a fully endowed physical body, but it is not a fully endowed physical body; it is merely named a fully endowed physical body.' (That is, it manifests in accordance with form and beauty). Just as a mirror without objects can reflect objects. Therefore, the Treatise says: 'The Dharma Body is ultimately neither a physical body nor any characteristics. However, the two, marks and characteristics, are also not separate from the Buddha, because these two are inseparable from the Dharma Body.' Therefore, these two can also be said to be 'non-existent,' hence the saying 'not a body'; they can also be said to be 'existent,' hence the saying 'achieved.' Part 2: Because the Dharma Body has no form, it can manifest all forms. 'Subhuti, what do you think? Can the Tathagata be seen by fully endowed characteristics?' 'No, World Honored One. The Tathagata should not be seen by fully endowed characteristics.' 'Why? The Tathagata speaks of fully endowed characteristics, but they are not fully endowed; they are merely named fully endowed characteristics.' (That is, the thirty-two marks), each as described in the preceding physical body. Question: If the Tathagata's physical body with marks and characteristics is imperceptible, why is it said that the Tathagata teaches the Dharma? The Treatise says: 'If the Tathagata's physical body with marks and characteristics is imperceptible, why is it said that the Tathagata teaches the Dharma?' (The following is the text to dispel doubts, divided into three parts) Part 1: Preventing Misunderstanding. 'Subhuti, do not think that the Tathagata has this thought: 'I should teach something.' Do not think this way.' (Just as a valley without people can produce sound). Part 2: Explaining the Reason. 'Why? If someone says that the Tathagata teaches something, that is slandering the Buddha, because they cannot understand what I say.' The World Honored One understands that all dharmas are empty in nature, ultimately without attachment. If one says 'there is teaching,' that is slandering the Buddha for being attached to dharmas. Part 3: Showing the Correct View. Subhuti, the one who teaches the Dharma, --------------------------------------------------------------------------------
Chinese
无法可说。是名说法 偈云。如佛法亦然所说二差别。不离于法界。说法无自相。大云云若言无说是真说法。若言有说不名说法。是谤佛故○十九断无法如何修证疑。论云。如来不得一法。云何离上上证转。转得阿耨菩提。为断此疑示现非证法。名为阿耨菩提○断之文三○初以无法为正觉。 须菩提白佛言世尊。得阿耨多罗三藐三菩提。为无所得耶。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 偈云。彼处无少法知菩提无上。论云。彼菩提处无有一法可证。名为阿耨菩提○二以平等为正觉。 复次须菩提。是法平等。无有高下。是名阿耨多罗三藐三菩提 偈云。法界不增减。论云。是法平等是故名无上。以更无上上故○三以正助修正觉。 以无我无人无众生无寿者。修一切善法。则得阿耨多罗三藐三菩提。须菩提。所言善法者。如来说即非善法。是名善法 无我等。是了因即正道也。修一切善法是缘因。即助道也。即得阿耨菩提是正觉也。所言善法者标指也。即非等者。论云。彼法无有漏法。故名非善法。以有无漏法。故名为善法○二十断所说无记非因疑。论云。若修一切善法得阿耨菩提者。则所说法不能得菩提。以是无记法故○断者。 现代汉语译本 ‘无法可说。是名说法’ 偈云：‘如佛法亦然，所说二差别，不离于法界，说法无自相。’《大云经》云：‘若言无说是真说法，若言有说不名说法，是谤佛故。’ 十九、断无法如何修证之疑。《论》云：‘如来不得一法，云何离上上证转，转得阿耨菩提（Anuttara-samyak-sambodhi，无上正等正觉）？’为断此疑，示现非证法，名为阿耨菩提。 断之文三：初以无法为正觉。 须菩提（Subhuti，佛陀的弟子）白佛言：‘世尊，得阿耨多罗三藐三菩提，为无所得耶？’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。’偈云：‘彼处无少法，知菩提无上。’《论》云：‘彼菩提处无有一法可证，名为阿耨菩提。’ 二、以平等为正觉。 ‘复次，须菩提，是法平等，无有高下，是名阿耨多罗三藐三菩提。’偈云：‘法界不增减。’《论》云：‘是法平等，是故名无上，以更无上上故。’ 三、以正助修正觉。 ‘以无我、无人、无众生、无寿者，修一切善法，则得阿耨多罗三藐三菩提。须菩提，所言善法者，如来说即非善法，是名善法。’无我等，是了因，即正道也。修一切善法是缘因，即助道也。即得阿耨菩提是正觉也。所言善法者，标指也。即非等者，《论》云：‘彼法无有漏法，故名非善法，以有无漏法，故名为善法。’ 二十、断所说无记非因之疑。《论》云：‘若修一切善法得阿耨菩提者，则所说法不能得菩提，以是无记法故。’断者：
English
English version 'There is no Dharma to be spoken. This is called speaking Dharma.' The verse says: 'Like the Buddha Dharma, the two differences spoken of do not depart from the Dharmadhatu (Dharmadhatu, the realm of Dharma). Speaking Dharma has no self-nature.' The Great Cloud Sutra says: 'If it is said that there is no speaking, that is true speaking of Dharma. If it is said that there is speaking, that is not called speaking of Dharma. This is slandering the Buddha.' 19. Resolving the doubt of how to cultivate and realize without Dharma. The Treatise says: 'The Tathagata (Tathagata, Thus Come One) does not attain a single Dharma. How can one transcend higher and higher realizations to attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed, complete, perfect enlightenment)?' To resolve this doubt, it is shown that non-attainment of Dharma is called Anuttara-samyak-sambodhi. Three sections on resolving this: First, taking no Dharma as perfect enlightenment. Subhuti (Subhuti, a disciple of the Buddha) said to the Buddha: 'World Honored One, is the attainment of Anuttara-samyak-sambodhi without any attainment?' The Buddha said: 'So it is, so it is. Subhuti, in Anuttara-samyak-sambodhi, there is not even the slightest Dharma to be attained. This is called Anuttara-samyak-sambodhi.' The verse says: 'In that place, there is not the slightest Dharma. Know that Bodhi (Bodhi, enlightenment) is unsurpassed.' The Treatise says: 'In that place of Bodhi, there is not a single Dharma to be realized. This is called Anuttara-samyak-sambodhi.' Second, taking equality as perfect enlightenment. 'Furthermore, Subhuti, this Dharma is equal, without high or low. This is called Anuttara-samyak-sambodhi.' The verse says: 'The Dharmadhatu does not increase or decrease.' The Treatise says: 'This Dharma is equal, therefore it is called unsurpassed, because there is no higher than the unsurpassed.' Third, taking correct and auxiliary practices as perfect enlightenment. 'With no self, no person, no sentient being, and no life-span, cultivate all good Dharmas, and then one attains Anuttara-samyak-sambodhi. Subhuti, what is called good Dharma, the Tathagata says is not good Dharma, it is called good Dharma.' No self, etc., is the direct cause, which is the correct path. Cultivating all good Dharmas is the conditional cause, which is the auxiliary path. Then attaining Anuttara-samyak-sambodhi is perfect enlightenment. What is called good Dharma is a designation. That which is not, etc., the Treatise says: 'That Dharma has no defiled Dharmas, therefore it is called not good Dharma, because there are undefiled Dharmas, therefore it is called good Dharma.' 20. Resolving the doubt that what is spoken is neutral and not a cause. The Treatise says: 'If cultivating all good Dharmas attains Anuttara-samyak-sambodhi, then what is spoken cannot attain Bodhi, because it is a neutral Dharma.' Resolving this: --------------------------------------------------------------------------------
Chinese
须菩提。若三千大千世界中。所有诸须弥山王。如是等七宝聚。有人持用布施。若人以此般若波罗蜜经。乃至四句偈等。受持读诵为他人说。于前福德百分不及一。百千万亿分。乃至算数譬喻所不能及 偈云。虽言无记法。而说是彼因。是故一法宝胜无量珍宝论云。以离所说法不能得大菩提故。此法能为菩提因。又言。汝法是无记。而我法是记。是故胜舍无量七宝○二十一断平等云何度生疑。论云。若法平等无高下者。云何如来度众生○断之文四○初遮其错解。 须菩提于意云何。汝等勿谓。如来作是念。我当度众生须菩提。莫作是念 二示其正见。 何以故。实无有众生如来度者 偈云。平等真法界。佛不度众生。以名共彼阴。不离于法界。论云。众生假名与五阴共不离法界○三反释所以。 若有众生如来度者。如来则有我人众生寿者 论云。若如来有如是心。五阴中有众生可度者。此是取相过。无著云。如来如尔炎而知。是故若有众生想则为有我取○四展转拂迹。 须菩提。如来说有我者则非有我。而凡夫之人以为有我。须菩提。凡夫者如来说则非凡夫 二十二断以相比之真佛疑。论云。虽相成就不可得见如来而以见相成就。比智则知如来法身○断之文五○初问以相表佛。 现代汉语译本： 须菩提，如果在三千大千世界中，所有像须弥山王（Mount Sumeru，佛教宇宙观中的圣山）那样多的七宝堆积，有人用它们来布施。如果有人以这部《般若波罗蜜经》（Prajnaparamita Sutra，智慧完成经），乃至仅仅是其中的四句偈等，受持、读诵，并为他人解说，那么后者的功德比前者大得多，是前者功德的百分之一都不到，甚至百千万亿分之一都不到，乃至用算术譬喻都无法比及。 偈颂说：‘虽然说的是无记法（avyākrta-dharma，既非善也非恶的法），但却是菩提的因。’所以说，一法宝胜过无量珍宝。论中说：‘因为离开了所说的法，就不能证得大菩提（Mahabodhi，伟大的觉悟）。’所以此法能成为菩提的因。又说：‘你的法是无记，而我的法是有记（vyākrta，善或恶的法）。’因此，胜过舍弃无量七宝。 二十一、断平等，云何度生疑：如果法是平等没有高下的，如来（Tathagata，佛的称号）如何度化众生？论中说：如果法是平等的，没有高下之分，那么如来如何度化众生呢？ 断除疑惑的文有四部分：第一，遮止其错误的理解。 须菩提，你认为怎么样？你们不要认为，如来会这样想：‘我应当度化众生。’须菩提，不要这样想。 第二，展示其正确的见解。 为什么呢？实际上没有众生是被如来度化的。 偈颂说：‘在平等的真法界（dharma-dhātu，法界），佛不度化众生。以名称与五阴（skandha，构成个体的五种要素）共存，不离于法界。’论中说：‘众生的假名与五阴共存，不离法界。’ 第三，反过来解释原因。 如果有众生被如来度化，那么如来就有了我相（ātman，自我）、人相（pudgala，人）、众生相（sattva，有情）、寿者相（jīva，寿命）。 论中说：‘如果如来有这样的心，认为五阴中有众生可以被度化，这就是取相的过失。’无著（Asanga，印度佛教瑜伽行派创始人之一）说：‘如来如实地了知，因此如果有了众生之想，就是有了我执。’ 第四，辗转拂去痕迹。 须菩提，如来说有我，则非真有我，而凡夫之人却以为有我。须菩提，如来说的凡夫，则非真正的凡夫。 二十二、断以相比之真佛疑：论中说：‘虽然相好庄严，但不能通过相好来见到如来，而是通过观察相好成就，用比量智来了解如来的法身（Dharmakaya，佛的法性之身）。’ 断除疑惑的文有五部分：第一，提问以相好来代表佛。