Chinese
别者。论云。真如具足清净分清净。无著云。无为者无分别义故。是故菩萨有学得名。如来无学得名。初无为者。折伏散乱时显了故。后无为者。唯第一义者无上觉故。三乘贤圣皆修证无为。故通说为差别。二校量显胜四。初举劣福以问。 须菩提。于意云何。若人满三千大千世界七宝以用布施。是人所得福德宁为多不 俱舍偈云。四大洲日月苏迷卢欲天梵世各一千。名一小千界。此小千千倍。说名一中千。此千倍大千。皆同一成坏。七宝者。金银琉璃珊瑚码瑙赤真珠颇梨二释福多以酬。 须菩提言。甚多世尊。何以故。是福德即非福德性。是故如来说福德多 无著云。是福德者标牒。即非者约胜义空。是故者约世俗有。三判经福超过。 若复有人。于此经中受持乃至四句偈等。为他人说其福胜彼 偈云。受持法及说。不空于福德。福不趣菩提。二能趣菩提。四句者。但于四句诠义。究竟即成四句偈。如凡所有相皆是虚妄。若见诸相非相。即见如来。此最妙也。然但义见四句。持说即趣菩提。文或增减不必唯四。义若阙者则互成谤。四释超过所以二。初正释。 何以故。须菩提。一切诸佛及诸佛阿耨多罗三藐三菩提法。皆从此经出 诸佛菩提法者。论云。名为法身。于彼法身此二能作了因。 现代汉语译本 别者。《论》中说：‘真如具足清净分清净。’无著说：‘无为者，是无分别的意思。’所以菩萨在有学阶段可以得到这个名称，如来在无学阶段得到这个名称。最初的无为，是因为折伏散乱时才显现出来；后来的无为，是因为只有第一义者才能达到无上觉悟。三乘的贤圣都修证无为，所以通称为差别。二、校量显示殊胜分四部分，首先举出较小的福德来提问。 ‘须菩提，你的意思如何？如果有人用充满三千大千世界的七宝来布施，这个人所得的福德难道不多吗？’《俱舍论》的偈颂说：‘四大洲、日月、苏迷卢山（Sumeru，须弥山，世界的中心）、欲界天、梵天世界各一千个，称为一个小千世界。这个小千世界再乘以一千倍，就称为一个中千世界。这个中千世界再乘以一千倍，就成为一个大千世界。这些世界都经历相同的成住坏空过程。’七宝指的是金、银、琉璃、珊瑚、玛瑙、赤真珠、颇梨（水晶）。二、解释福德之多以回应。 须菩提回答说：‘非常多，世尊。’为什么呢？因为这种福德的本质不是福德性，所以如来说福德多。’无著说：‘是福德者，是标明。即非者，是从胜义空的角度来说。是故者，是从世俗有的角度来说。’三、判断此经的福德超过前者。 ‘如果有人，从这部经中受持，乃至四句偈等，为他人解说，他的福德胜过前者。’偈颂说：‘受持佛法以及解说，不会使福德落空。福德不能直接趋向菩提，而受持解说佛法能趋向菩提。’四句指的是，只要对四句的意义理解透彻，就能构成四句偈，例如‘凡所有相，皆是虚妄。若见诸相非相，即见如来。’这是最妙的。然而，只要在义理上理解四句，受持和解说就能趋向菩提。文字上或有增减，不必拘泥于四句。如果义理有所缺失，就会互相诽谤。’四、解释超过的原因分两部分，首先是正面解释。 ‘为什么呢？须菩提，一切诸佛以及诸佛的阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）之法，都从此经中产生。’诸佛菩提法，《论》中说：‘名为法身。对于法身，受持和解说能作为了因。’
English
English version Furthermore. The Treatise says: 'Tathata (真如, True Thusness) is complete with pure aspects of purity.' Asanga (无著) says: 'Non-action (无为) means non-discrimination.' Therefore, Bodhisattvas (菩萨) in the stage of learning are given this name, while Tathagatas (如来) in the stage of no-more-learning are given this name. The initial non-action is manifested when subduing distractions; the subsequent non-action is because only those with the ultimate meaning can attain unsurpassed enlightenment. Sages of the Three Vehicles (三乘) all cultivate and realize non-action, so it is generally referred to as a distinction. Two, comparing and contrasting to reveal superiority in four parts, first raising inferior merit to ask. 'Subhuti (须菩提), what do you think? If someone were to fill three thousand great thousand worlds with the seven treasures and use them for giving, would the merit gained by this person be great?' The verse in the Abhidharmakośabhāṣya (俱舍论) says: 'One thousand each of the four continents, suns and moons, Mount Sumeru (苏迷卢, the center of the world), desire heavens, and Brahma worlds are called a small thousand worlds. This small thousand multiplied by a thousand is called a middle thousand world. This multiplied by a thousand is a great thousand world. All undergo the same process of formation, existence, destruction, and emptiness.' The seven treasures are gold, silver, lapis lazuli, coral, agate, red pearl, and crystal. Two, explaining the abundance of merit in response. Subhuti replied: 'Very much, World Honored One.' Why? Because the nature of this merit is not the nature of merit, therefore the Tathagata says the merit is much.' Asanga says: '’This merit’ is a designation. ‘Is not’ is from the perspective of ultimate emptiness. ‘Therefore’ is from the perspective of conventional existence.' Three, judging that the merit of this sutra surpasses the former. 'If someone were to receive, uphold, and explain, even a four-line verse from this sutra, their merit would surpass that of the former.' The verse says: 'Receiving, upholding, and explaining the Dharma (法), does not empty merit. Merit does not directly lead to Bodhi (菩提, enlightenment), but receiving and explaining the Dharma can lead to Bodhi.' The four lines refer to understanding the meaning of four lines thoroughly, which can constitute a four-line verse, such as 'All forms are illusory. If one sees all forms as non-forms, one sees the Tathagata.' This is the most wonderful. However, as long as one understands the four lines in meaning, receiving, upholding, and explaining can lead to Bodhi. The wording may be increased or decreased, not necessarily limited to four lines. If the meaning is lacking, they will slander each other.' Four, explaining the reason for surpassing in two parts, first the direct explanation. 'Why? Subhuti, all Buddhas (诸佛) and the Dharma of Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提, unsurpassed perfect enlightenment) of all Buddhas come from this sutra.' The Dharma of the Buddhas' Bodhi, the Treatise says: 'Is called Dharmakaya (法身, Dharma Body). For the Dharmakaya, receiving, upholding, and explaining can serve as the direct cause.' --------------------------------------------------------------------------------
Chinese
一切诸佛者即报化身。论云。于此能为生因。二转释。 须菩提。所谓佛法者即非佛法 第一义中。无有佛法从经出也。四断声闻得果是取疑。论云。向说圣人无为法不可取说。云何声闻各取自果。如证而说。断之文四。初入流果。 须菩提。于意云何。须陀洹能作是念。我得须陀洹果不。须菩提言。不也世尊。何以故。须陀洹名为入流而无所入。不入色声香味触法是。名须陀洹 须陀洹。此云入流。入圣人流故。亦云预流。预圣人流故。秪由不入六尘名入圣流。不是别有所入故。论云。圣人得果不取一法。不取六尘境界。故名逆流。乃至罗汉不取一法。以是义故。名阿罗汉。然非不取无为自果。但于证时离取我等烦恼。是故无如是心。我能得果。若起如是心我能得果。即为着我等故。知得果是不取义。何得疑云是取。二一来果。 须菩提。于意云何。斯陀含能作是念。我得斯陀含果不。须菩提言。不也世尊。何以故。斯陀含名一往来。而实无往来。是名斯陀含 斯陀含。此云一来。断欲界六品修惑。从此命终。一往天上一来人间。便得阿罗汉果。故名一来。而实无来者。已悟无我谁能往来。三不来果。 须菩提。于意云何。阿那含能作是念。我得阿那含果不。须菩提言。不也世尊。何以故 现代汉语译本 一切诸佛，指的是报身佛和化身佛。论中说：‘对于众生来说，佛能成为产生利益的原因。’这是从能生和所生的角度来解释的。 ‘须菩提，所谓的佛法，实际上并非固定不变的佛法。’在第一义谛（Paramārtha，最高真理）中，没有实在的佛法可以从经典中产生。四种断除烦恼的声闻乘修行者证得果位，被认为是执取果位，这是因为论中说：‘先前所说的圣人所证悟的无为法是不可执取的。’那么，为什么声闻乘的修行者各自执取自己所证得的果位呢？这是因为他们如实证悟并宣说。断除烦恼的文义有四种，首先是入流果（Srota-āpanna）。 ‘须菩提，你认为如何？须陀洹（Srota-āpanna，入流者）会这样想吗？‘我得到了须陀洹果吗？’’须菩提回答说：‘不会的，世尊。’‘为什么呢？须陀洹被称为入流，但实际上并没有进入任何事物。不入色、声、香、味、触、法这些六尘境界，这才是须陀洹。’须陀洹，意为‘入流’，进入圣人的法流之故，也称为‘预流’，预先进入圣人的法流之故。仅仅因为不入六尘，才被称为进入圣人的法流，并不是另外进入了什么。论中说：‘圣人证得果位，不执取任何一法，不执取六尘境界，所以称为逆流。’乃至阿罗汉（Arhat，无学）也不执取任何一法。因为这个缘故，称为阿罗汉。然而，并非不领受无为的自身果报，只是在证悟时，远离了执取我等烦恼，因此没有这样的想法：‘我能够得到果位。’如果生起这样的想法：‘我能够得到果位。’那就是执着于我等。因此，要知道得到果位是不执取的含义。怎么能怀疑说是执取呢？’其次是一来果（Sakṛdāgāmin）。 ‘须菩提，你认为如何？斯陀含（Sakṛdāgāmin，一来者）会这样想吗？‘我得到了斯陀含果吗？’’须菩提回答说：‘不会的，世尊。’‘为什么呢？斯陀含被称为一来，但实际上并没有往来。这才是斯陀含。’斯陀含，意为‘一来’，断除了欲界六品修惑。从此命终后，一次往生到天界，一次来到人间，便能证得阿罗汉果，所以称为一来。但实际上并没有来去，已经领悟到无我，谁又能往来呢？’第三是不来果（Anāgāmin）。 ‘须菩提，你认为如何？阿那含（Anāgāmin，不来者）会这样想吗？‘我得到了阿那含果吗？’’须菩提回答说：‘不会的，世尊。’‘为什么呢？’
English
English version All Buddhas refer to the Nirmāṇakāya (Transformation Body) and Sambhogakāya (Enjoyment Body). The commentary states: 'In this, they can be the cause of arising.' This is explained from the perspective of cause and effect. 'Subhūti, what is called the Dharma of the Buddha is actually not the Dharma.' In the ultimate truth (Paramārtha), there is no real Dharma that originates from the scriptures. The four types of Śrāvakas (Hearers) who attain fruition by severing afflictions are considered to be attached to the fruition because the commentary states: 'The non-active Dharma realized by the saints mentioned earlier is not something to be grasped.' So, why do the Śrāvakas each grasp their own attained fruition? It is because they truly realize and proclaim it. There are four aspects to the meaning of severing afflictions. First is the Stream-enterer (Srota-āpanna). 'Subhūti, what do you think? Would a Srota-āpanna (Stream-enterer) have this thought: 'Have I attained the fruit of Srota-āpanna?' Subhūti replied: 'No, World Honored One.' 'Why is that? A Srota-āpanna is called a Stream-enterer, but actually does not enter anything. Not entering the six sense objects of form, sound, smell, taste, touch, and dharma, that is called a Srota-āpanna.' Srota-āpanna means 'Stream-enterer,' entering the stream of the saints. It is also called 'Pre-stream-enterer,' pre-entering the stream of the saints. It is only because of not entering the six sense objects that one is called entering the stream of the saints; it is not entering anything else. The commentary states: 'A saint who attains fruition does not grasp any dharma, does not grasp the realm of the six sense objects, therefore is called against the stream.' Even an Arhat (Worthy One) does not grasp any dharma. For this reason, they are called Arhats. However, it is not that they do not receive the unconditioned fruition itself, but that at the time of realization, they are free from grasping at self and other afflictions. Therefore, they do not have such a thought: 'I am able to attain fruition.' If such a thought arises: 'I am able to attain fruition,' that is attachment to self and others. Therefore, know that attaining fruition means non-attachment. How can one doubt that it is grasping?' Second is the Once-returner (Sakṛdāgāmin). 'Subhūti, what do you think? Would a Sakṛdāgāmin (Once-returner) have this thought: 'Have I attained the fruit of Sakṛdāgāmin?' Subhūti replied: 'No, World Honored One.' 'Why is that? A Sakṛdāgāmin is called a Once-returner, but actually there is no returning. That is called a Sakṛdāgāmin.' Sakṛdāgāmin means 'Once-returner,' having severed six grades of afflictions of the desire realm. After dying from this life, one is born once in the heavens and comes once to the human realm, and then attains the fruit of Arhat, therefore it is called Once-returner. But actually there is no coming and going; having realized no-self, who can come and go?' Third is the Non-returner (Anāgāmin). 'Subhūti, what do you think? Would an Anāgāmin (Non-returner) have this thought: 'Have I attained the fruit of Anāgāmin?' Subhūti replied: 'No, World Honored One.' 'Why is that?' --------------------------------------------------------------------------------
Chinese
。阿那含名为不来。而实无不来。是故名阿那含 阿那含。此云不来。亦云不还。断欲界九品修惑尽。命终一往天上。更不还来下界。故云不来。而实无不来义。同前释。四不生果。阿罗汉。此释有三。一无贼。三界见修烦恼尽故。二不生。不受后有故。三应供。应受人天广大供养故。文三。初举所得以问。 须菩提。于意云何。阿罗汉能作是念。我得阿罗汉道不 二明无取以答。 须菩提言。不也世尊。何以故。实无有法名阿罗汉。世尊。若阿罗汉作是念。我得阿罗汉道。即为着我人众生寿者 三引已证令信。三初明佛先印。 世尊。佛说我得无诤三昧。人中最为第一。是第一离欲阿罗汉 无诤者。不恼众生。能令众生不起烦恼。故佛赞之。十弟子中善现第一离欲者。三界烦恼但有贪心尽名为欲。非唯欲界二彰已不取。 我不作是念。我是离欲阿罗汉 三却释佛意。 世尊。我若作是念。我得阿罗汉道。世尊。则不说须菩提是乐阿兰那行者。以须菩提实无所行。而名须菩提是乐阿兰那行 论云。离二种障。一烦恼障得阿罗汉故离。二三昧障得无诤故离。故无所行。阿兰那者。此云寂静。五断释迦然灯取说疑。论云。释迦昔于然灯佛所受法。彼佛为此佛说法。云何言不可取不可说。 现代汉语译本：‘阿那含’（Anagamin，不还果）名为‘不来’，但实际上并没有‘不来’这回事，所以才叫做‘阿那含’。‘阿那含’，在这里翻译为‘不来’，也翻译为‘不还’，意思是断尽欲界九品思惑，命终之后往生到天上，不再返回下界，所以叫做‘不来’。但实际上并没有‘不来’的意义，和前面的解释相同。这是第四个不生果。‘阿罗汉’（Arhat），对此有三种解释：一是‘无贼’，因为断尽了三界见修烦恼；二是‘不生’，因为不再受后有；三是‘应供’，应该接受人天广大的供养。经文分为三部分。首先提出所得之果来发问： ‘须菩提，你认为怎么样？阿罗汉会这样想吗：‘我得到了阿罗汉道’？’ 其次阐明无所取而回答： ‘须菩提回答说：‘不，世尊。为什么呢？实际上没有一种法叫做阿罗汉。世尊，如果阿罗汉这样想：‘我得到了阿罗汉道’，那就是执着于我相、人相、众生相、寿者相了。’ 再次引用自己所证得的境界来使人信服。首先说明佛陀曾经印证： ‘世尊，佛陀说我得到了无诤三昧（Arana Samadhi），在人群中最为第一，是第一离欲阿罗汉。’无诤，就是不恼害众生，能使众生不起烦恼，所以佛陀赞叹他。在十大弟子中，善现（Subhuti）是第一离欲者，三界烦恼中只有贪心断尽才叫做离欲，不仅仅是欲界。 其次彰显自己不执取： ‘我没有这样想：‘我是离欲阿罗汉’。 再次反过来解释佛陀的用意： ‘世尊，我如果这样想：‘我得到了阿罗汉道’，世尊就不会说须菩提是乐于阿兰那行（Aranya，寂静处）的人了。因为须菩提实际上没有什么行为，所以才叫做须菩提是乐于阿兰那行的人。’论中说，远离两种障碍：一是烦恼障，因为得到阿罗汉果而远离；二是三昧障，因为得到无诤三昧而远离，所以无所行。阿兰那，这里翻译为寂静。 最后断除释迦牟尼佛（Sakyamuni Buddha）在然灯佛（Dipankara Buddha）处取法说法的疑问。论中说，释迦牟尼佛过去在然灯佛处接受佛法，然灯佛为释迦牟尼佛说法，为什么说不可取、不可说呢？