English
Attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment) - The *Avatamsaka Sutra* says: 'The physical body is not the Buddha, nor is the voice. Yet, one cannot see the Buddha's miraculous power apart from the physical body and voice.' Sengzhao said: 'Not being biased towards the physical body and voice is why it is said 'not'. But it is not without physical form, so it is also said 'is'.' The *Mahamegha Sutra* says: 'If it is said that the Tathagata does not possess excellent marks, that would be a nihilistic view.' Therefore, the Buddha stopped them, saying: 'Do not think like that.' - 2. Pointing out the fault of slandering the Buddha's form. Subhuti, if you have this thought: 'Those who have set their minds on Anuttara-samyak-sambodhi say that all dharmas are annihilated.' Do not think like that! - Slandering the form leads to nihilism, and nihilism is the fault of diminution, the fault of annihilationism and eternalism. - 3. Clarifying that the aspect of merit is not lost. Why? Those who have set their minds on Anuttara-samyak-sambodhi do not speak of annihilation in relation to dharmas.' Asanga said: 'Not speaking of annihilation in relation to dharmas means abiding in the dharma one has realized and understanding it, not cutting off all the phenomena of birth and death, acting freely in Nirvana, and benefiting sentient beings.' Here, it is to prevent the one-sided pursuit of tranquility, thus showing non-abiding in Nirvana. The verse says: 'Not losing the cause of merit and its excellent reward.' The treatise says: 'Although one does not rely on merit to attain true Bodhi, one does not lose merit and its reward, because one can accomplish the adornment of wisdom and the adornment of merit.' - 4. Explaining why it is not lost, in two parts - First, explaining that it is not lost because of attaining forbearance. Subhuti, if a Bodhisattva were to give offerings of the seven treasures filling worlds as numerous as the sands of the Ganges River, and if another person were to understand that all dharmas are without self and attains forbearance, this Bodhisattva surpasses the merit gained by the former Bodhisattva.' The treatise says: 'Some people have this thought: When Bodhisattvas attain transcendent wisdom, they will lose merit and its reward.' To prevent this thought, the verse says: 'Attaining superior forbearance, one does not lose it, because one has attained the undefiled fruit.' 'No-self' has two kinds of no-self - First, explaining that it is not lost because of non-acceptance, in two parts - First, the main explanation. Subhuti, because the Bodhisattvas do not accept merit.' The treatise says: 'That merit attains the conditioned fruit, so it should be criticized.' Asanga said: 'This shows non-attachment to birth and death; if one abides in birth and death, one is accepting merit.' - 2. Questioning and explaining. --------------------------------------------------------------------------------
Chinese
须菩提。白佛言世尊。云何菩萨不受福德。须菩提。菩萨所作福德。不应贪着。是故说不受福德 二十四断化身出现受福疑。论云。若诸菩萨不受福德。云何诸菩萨福德众生受用○断之文二○初斥错解。 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 偈云。是福德应报。为化诸众生。自然如是业。诸佛现十方○二示正见。 何以故。如来者无所从来。亦无所去。故名如来 偈云。去来化身佛。如来常不动。大云云。众生心水若清净。则见佛来。来无所从。浊则见双林示灭。则云佛去。去无可至。肇云。解极会如体无方所。缘至物现来无所从。感毕为隐亦何所去○二十五断法身化身有异疑。据前不可以化相此知法身。法身无去来坐卧。即似真化异。据遮断灭之念。又显不失福相。即似真化一故成疑也。此约微尘世界。委释非一非异义。以断此疑○文二初约尘界破一异五○初细末方便破粗色。 须菩提。若善男子善女人。以三千大千世界碎为微尘。于意云何。是微尘众宁为多不。甚多世尊 偈云。于是法界处。非一亦非异。论云。彼诸佛如来。于真如法界中。非一处住亦非异处住。为示此义故。说世界碎为微尘。故偈云。世界作微尘。此喻示彼义○无著云。为破名色身故说界尘等 现代汉语译本 须菩提，（Subhuti，佛陀的弟子）对佛说：‘世尊，为什么菩萨不接受福德呢？’ 须菩提，菩萨所做的福德，不应该贪恋执着。所以说不接受福德。’ 第二十四，断除化身出现接受福德的疑惑。《论》中说：‘如果各位菩萨不接受福德，那么各位菩萨的福德众生又如何受用呢？’断除疑惑的文分两部分。第一部分是驳斥错误的理解。 ‘须菩提，如果有人说，如来（Tathagata，佛陀的称号）有来有去，有坐有卧，这个人是不理解我所说的含义。’偈颂说：‘这些福德应该报答，为了教化众生，自然而然就是这样的事业，诸佛（Buddhas）显现在十方。’第二部分是展示正确的见解。 ‘为什么呢？如来，是没有从哪里来，也没有到哪里去，所以叫做如来。’偈颂说：‘有来有去的是化身佛（Nirmanakaya Buddha），如来常常是不动摇的。’《大云经》说：‘众生的心像水一样清净，就能看见佛来，来没有从哪里来。如果浑浊，就看见佛在双林示现涅槃，就说佛去了，去没有到哪里去。’僧肇说：‘理解到极点，就会知道如来的本体没有固定的处所，因缘到了，事物显现，来没有从哪里来，感应完毕，就隐没，又到哪里去呢？’ 第二十五，断除法身（Dharmakaya）和化身有差异的疑惑。根据前面所说，不可以把化身看作是法身，法身没有去来坐卧，这就像是真身和化身有差异。根据遮断断灭的念头，又显示不失去福德的相，这就像是真身和化身是一样的，所以产生了疑惑。这里用微尘世界来详细解释非一非异的含义，来断除这个疑惑。文分两部分，第一部分是用尘界来破除一和异，分五部分，第一部分是用细微的末端来方便地破除粗大的色相。 ‘须菩提，如果有善男子善女人，把三千大千世界（trichiliocosm）粉碎成微尘，你认为怎么样？这些微尘的数量多不多？’ ‘非常多，世尊。’偈颂说：‘在这样的法界（Dharmadhatu）处，不是一也不是异。’《论》中说：‘那些佛如来，在真如法界（Tathata Dharmadhatu）中，不是在一个地方住，也不是在不同的地方住。为了显示这个含义，所以说把世界粉碎成微尘。’所以偈颂说：‘世界变成微尘，这是比喻来显示那个含义。’无著（Asanga）说：‘为了破除名色身，所以说世界微尘等等。’
English
English version ‘Subhuti (佛陀的弟子)., said to the Buddha: ‘World-Honored One, why do Bodhisattvas (菩萨) not receive merit and virtue?’ ‘Subhuti, the merit and virtue that Bodhisattvas create should not be clung to. Therefore, it is said that they do not receive merit and virtue.’ Twenty-fourth, dispelling the doubt that manifested bodies appear to receive merit. The Treatise says: ‘If all Bodhisattvas do not receive merit and virtue, how can the merit and virtue of all Bodhisattvas be received by sentient beings?’ The text for dispelling doubt is in two parts. The first part refutes incorrect understanding. ‘Subhuti, if someone says, ‘The Tathagata (如来，佛陀的称号) comes, goes, sits, or lies down,’ that person does not understand the meaning of what I have said.’ The verse says: ‘These merits and virtues should be repaid, for the sake of teaching and transforming sentient beings, naturally such is the activity, the Buddhas (佛) appear in the ten directions.’ The second part shows the correct view. ‘Why? The Tathagata has not come from anywhere, nor does he go anywhere, therefore he is called Tathagata.’ The verse says: ‘The manifested Buddha (Nirmanakaya Buddha) comes and goes, the Tathagata is always unmoving.’ The Great Cloud Sutra says: ‘If the minds of sentient beings are as clear as water, then they will see the Buddha come, coming from nowhere. If they are turbid, then they will see the Buddha show Nirvana in the twin trees, then they will say the Buddha has gone, going nowhere.’ Sengzhao said: ‘Understanding to the extreme, one will know that the Tathagata's essence has no fixed place, when conditions arrive, things appear, coming from nowhere, when the response is complete, it disappears, and goes nowhere.’ Twenty-fifth, dispelling the doubt that the Dharmakaya (法身) and the manifested body are different. According to what was said earlier, the manifested body cannot be regarded as the Dharmakaya, the Dharmakaya has no coming, going, sitting, or lying down, which seems to indicate that the true body and the manifested body are different. According to the negation of the thought of annihilation, it also shows that the aspect of merit and virtue is not lost, which seems to indicate that the true body and the manifested body are the same, thus creating doubt. Here, the meaning of neither one nor different is explained in detail using the world of dust motes to dispel this doubt. The text is in two parts, the first part uses the realm of dust to refute one and different, in five parts, the first part uses subtle ends to conveniently refute coarse form. ‘Subhuti, if a good man or good woman were to crush the three-thousand-great-thousand world (trichiliocosm) into dust motes, what do you think? Would the multitude of these dust motes be many or not?’ ‘Very many, World-Honored One.’ The verse says: ‘In such a Dharmadhatu (法界) place, it is neither one nor different.’ The Treatise says: ‘Those Buddhas and Tathagatas, in the Tathata Dharmadhatu (真如法界), do not dwell in one place, nor do they dwell in different places. To show this meaning, it is said that the world is crushed into dust motes.’ Therefore, the verse says: ‘The world becomes dust motes, this is a metaphor to show that meaning.’ Asanga (无著) said: ‘To break the name and form body, therefore it is said world dust motes, etc.’ --------------------------------------------------------------------------------
Chinese
。于中细末方便及无所见方便。尘甚多者。是细末方便○大云云。即是㭊尘至于细末。以此方便破粗色矣。此言微尘依大乘宗。于一抟色假想分㭊。至极略色为尘。非小乘宗实尘矣○二不念方便破微尘。 何以故。若是微尘众实有者。佛则不说是微尘众。所以者何。佛说微尘众。则非微尘众。是名微尘众 论云。尘碎为末故非一处。尘众聚故故非异处。如是佛住法界中。非一处住非异处住○又若尘众实有者。世间凡夫悉亦自知。何须佛说。只为不知体不成就。故佛说矣。故无著云。世尊说非者。以此聚体不成就故。若异此者。佛虽不说亦自知是聚○三不念方便破世界。 世尊。如来所说三千大千世界。则非世界。是名世界 本论破世界不实之义可知。无著云。此破名身世界者。众生世界○四俱约尘界破和合。 何以故。若世界实有者。则是一合相。如来说一合相则非一合相。是名一合相 论云。若实有一世界。如来则不说三千界。大云云。若实有一世界。冥然是一一和合矣。是则不合有多差别。今既佛说三千。明非冥然一矣。故约三千破一界也○无著云。为并说若世界若微尘界故。有二种抟取。为一抟取及差别搏取。大云云。此明尘众及众生类俱名世界。一合相者。即是抟取。抟取为一故云和合。 现代汉语译本：在这些方法中，有细末方便和无所见方便。对于尘埃非常多的情况，使用的是细末方便（将粗大的东西分解成细小的微尘）。《大云经》中说，就是将粗糙的尘埃分解到最细微的状态。用这种方法来破除粗大的色相。这里所说的微尘，是依据大乘宗的观点，在一团色相上假想地进行分割，直到分割到极微小的色相成为微尘。这并非小乘宗所说的真实的微尘。 二、不念方便破微尘： 为什么这样说呢？如果这些微尘的集合是真实存在的，佛陀就不会说这是微尘的集合了。这是什么原因呢？佛陀说这是微尘的集合，就不是真正的微尘集合，只是名为微尘集合。《瑜伽师地论》中说，微尘被粉碎成细末，所以不是一个整体；微尘聚集在一起，所以不是彼此分离。因此，佛陀安住在法界中，不是安住于一个地方，也不是安住于不同的地方。另外，如果微尘的集合是真实存在的，世间的凡夫俗子也应该能够自己知道，何必需要佛陀来说明呢？正因为他们不知道其体性不能成立，所以佛陀才这样说。因此，无著菩萨说，世尊说‘非’，就是因为这个集合的体性不能成立。如果不是这样，即使佛陀不说，人们也自然知道这是一个集合。 三、不念方便破世界： 世尊，如来所说的三千大千世界，就不是真正的世界，只是名为世界。《瑜伽师地论》中破斥世界不真实的含义是可以理解的。无著菩萨说，这里破斥的是名身世界（由名称和身体构成的世界），也就是众生世界。 四、同时针对微尘和世界破斥和合的观念： 为什么这样说呢？如果世界是真实存在的，那么它就应该是一个整体的相状。如来说一个整体的相状，就不是真正的整体相状，只是名为一个整体相状。《瑜伽师地论》中说，如果真实存在一个世界，如来就不会说三千世界。《大云经》中说，如果真实存在一个世界，那它就应该是浑然一体的。如果是浑然一体的，就不会有多种差别。现在佛陀既然说了三千，就说明它不是浑然一体的。所以，用三千来破斥一个整体的世界。无著菩萨说，为了同时说明世界和微尘世界，所以有两种抟取（聚集）：一种是整体的抟取，一种是差别的抟取。《大云经》中说，这里说明微尘的集合和众生的种类都叫做世界。一合相，就是抟取。抟取成为一个整体，所以叫做和合。