English
English version: ‘At Dīpaṃkara Buddha's place, is there a Dharma (law, teaching) by which one attains Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment)?’ The previous statement that there is actually no one who generates Bodhicitta (the mind of enlightenment) means that if there is no one who generates Bodhicitta, there is no Bodhisattva (an enlightened being). If there is no Bodhisattva, why was Śākya named Sumedha at Dīpaṃkara Buddha's place? He spread his hair to cover the mud, practiced the Bodhisattva path, and then received the prediction. ‘No, Bhagavan (Blessed One, a title of the Buddha). As I understand the meaning of what the Buddha said, the Buddha did not attain Anuttarā-samyak-saṃbodhi by any Dharma at Dīpaṃkara Buddha's place.’ Subhūti's answer means that Sumedha at that time had no attainment, being apart from all discriminations. Because he realized that there is no Dharma to be attained, he received the prediction. The Buddha said: ‘It is so, it is so, Subhūti. In reality, there is no Dharma by which the Tathāgata (Thus Come One, another title of the Buddha) attains Anuttarā-samyak-saṃbodhi. Subhūti, if there were a Dharma by which the Tathāgata could attain Anuttarā-samyak-saṃbodhi, then Dīpaṃkara Buddha would not have given me the prediction, saying, 'In the future, you will become a Buddha named Śākya Muni.' Because in reality there is no Dharma by which one attains Anuttarā-samyak-saṃbodhi, Dīpaṃkara Buddha gave me the prediction, saying, 'In the future, you will become a Buddha named Śākya Muni.’ Since Subhūti understood the principle of the non-attainment of Dharma, the Buddha affirmed his statement, saying, ‘It is so, it is so.’ And then repeatedly told him, it was to let Subhūti know that the non-attainment of Dharma deeply accords with the ultimate truth, and therefore he received the prediction. The wonderful fruit realized by the Tathāgata is the Dharma inherent in the mind, apart from all names and forms, discussing giving and receiving in the midst of no giving and receiving. Thirteen, eliminating the doubt that without a cause, there would be no Buddha-dharma. This doubt comes from the above statement that Śākya's practice at Dīpaṃkara Buddha's place actually did not attain anything. ‘Why is that? The Tathāgata is the meaning of the suchness of all Dharmas. If someone says that the Tathāgata attains Anuttarā-samyak-saṃbodhi, Subhūti, in reality, there is no Dharma by which the Buddha can attain Anuttarā-samyak-saṃbodhi.’ ‘Why is that?’ is the beginning of the question. Because it was previously said that there is actually no Dharma by which one can attain the fruit of Bodhi, therefore he received Dīpaṃkara Buddha's prediction, and then doubted that since there is no Buddha-fruit, could there be Buddha-dharma? The explanation says: The Tathāgata is the meaning of the suchness of all Dharmas. ‘Suchness’ --------------------------------------------------------------------------------
Chinese
真如也。不伪曰真。不异曰如。此真如体贯彻三世绵亘十方。非空非有不变不迁。名如来性。若有所得即非佛菩提也。 须菩提。如来所得阿耨多罗三藐三菩提。于是中无实无虚。是故如来说一切法皆是佛法。须菩提。所言一切法者。即非一切法。是故名一切法 所得者。忘情而证也。无实者非有为相也。无虚者。是真如体也。然此真如非别有法。即一切色等诸法。离性离相名真如体。唯佛与佛乃能证此。故一切法皆是佛法。真如之体虽不离于诸法。然亦不可取着。故云即非一切法是名一切法。 须菩提。譬如人身长大。须菩提言。世尊。如来说人身长大。则为非大身。是名大身 上说如来所证真如之体遍一切处。可谓长大矣。又恐善现起长大之见。故佛又设喻徴之曰。譬如人身长大。善现因喻有悟。即曰非大身是名大身。论云。大身有二义。一者遍一切处即法身。二者功德大即报身。此之二身皆离诸相。故名为非。 十四断无人度生严土疑 此疑同十二疑皆从第十一疑中实无有法发心者而来 须菩提。菩萨亦如是。若作是言。我当灭度无量众生。则不名菩萨。何以故。须菩提。实无有法名为菩萨。是故佛说一切法无我无人无众生无寿者。须菩提。若菩萨作是言。我当庄严佛土。是不名菩萨 现代汉语译本：真如（Tathata）是真实不虚假的，是不变的。这真如的本体贯穿过去、现在、未来三世，遍及十方。它非空非有，不变化也不迁移。这被称为如来性（Tathagatagarbha）。如果认为有所得，那就不是佛的菩提（Bodhi）智慧。 须菩提（Subhuti），如来所证得的阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉），其中没有实在也没有虚假。所以如来说一切法都是佛法。须菩提，所说的一切法，就不是一切法，所以才叫做一切法。证得，是忘却情识而证悟。无实，不是有为的现象。无虚，是真如的本体。然而这真如并非另外有什么法，就是一切色等诸法。离开自性和现象，就叫做真如本体。只有佛与佛才能证悟这个。所以一切法都是佛法。真如的本体虽然不离于诸法，然而也不可执着。所以说就不是一切法，这才叫做一切法。 须菩提，譬如人身长大。须菩提说：世尊，如来说人身长大，就不是大身，这才叫做大身。上面说如来所证的真如本体遍及一切处，可以说是长大了。又恐怕须菩提产生长大的见解，所以佛又设比喻来启发他，说：譬如人身长大。须菩提因为这个比喻有所领悟，就说不是大身，这才叫做大身。论中说，大身有两种含义：一是遍及一切处，就是法身（Dharmakaya）；二是功德大，就是报身（Sambhogakaya）。这两种身都离开了各种现象，所以叫做非。 十四断无人度生严土疑：这个疑问和第十二个疑问一样，都是从第十一个疑问中‘实际上没有法使人发菩提心’而来的。 须菩提，菩萨也像这样。如果说：‘我应当灭度无量众生’，那就不叫做菩萨。为什么呢？须菩提，实际上没有法叫做菩萨。所以佛说一切法无我、无人、无众生、无寿者。须菩提，如果菩萨说：‘我应当庄严佛土’，那就不叫做菩萨。
English
English version: 'Tathata' (真如) is truth without falsehood, unchanging. This essence of 'Tathata' permeates the three times (past, present, and future) and extends throughout the ten directions. It is neither empty nor existent, neither changing nor moving. This is called 'Tathagatagarbha' (如来性). If one thinks there is something to be gained, that is not the 'Bodhi' (菩提) wisdom of the Buddha. Subhuti (须菩提), in the 'Anuttara-samyak-sambodhi' (阿耨多罗三藐三菩提, unsurpassed, complete, and perfect enlightenment) attained by the 'Tathagata' (如来), there is neither reality nor unreality. Therefore, the 'Tathagata' says that all 'Dharmas' (法) are 'Buddha-Dharmas' (佛法). Subhuti, what is called 'all Dharmas' is not 'all Dharmas'; therefore, it is called 'all Dharmas'. Attainment is realization through forgetting emotional consciousness. 'No reality' means it is not a conditioned phenomenon. 'No unreality' is the essence of 'Tathata'. However, this 'Tathata' is not a separate 'Dharma'; it is all 'Dharmas' such as form. Separated from nature and appearance, it is called the essence of 'Tathata'. Only Buddhas can realize this. Therefore, all 'Dharmas' are 'Buddha-Dharmas'. Although the essence of 'Tathata' is not separate from all 'Dharmas', it should not be grasped or attached to. Therefore, it is said that it is not 'all Dharmas'; therefore, it is called 'all Dharmas'. Subhuti, it is like the largeness of a human body. Subhuti said, 'World Honored One (世尊), as the 'Tathagata' speaks of the largeness of a human body, it is then not a large body; therefore, it is called a large body.' Above, it was said that the essence of 'Tathata' realized by the 'Tathagata' pervades all places, which can be called large. Also, fearing that Subhuti would develop a view of largeness, the Buddha used a metaphor to enlighten him, saying, 'It is like the largeness of a human body.' Subhuti gained insight from this metaphor and said, 'It is not a large body; therefore, it is called a large body.' The treatise says that a large body has two meanings: one is pervading all places, which is the 'Dharmakaya' (法身, Dharma Body); the other is great merit, which is the 'Sambhogakaya' (报身, Reward Body). Both of these bodies are free from all appearances; therefore, they are called 'not'. Fourteen Doubts: Doubts about cutting off, no one being delivered, and adorning the land. This doubt, like the twelfth doubt, comes from the eleventh doubt: 'In reality, there is no Dharma that causes people to generate the Bodhi mind.' Subhuti, a 'Bodhisattva' (菩萨) is also like this. If one says, 'I shall liberate countless sentient beings,' then one is not called a 'Bodhisattva'. Why? Subhuti, in reality, there is no 'Dharma' called a 'Bodhisattva'. Therefore, the Buddha said that all 'Dharmas' are without self, without person, without sentient beings, and without lifespan. Subhuti, if a 'Bodhisattva' says, 'I shall adorn the Buddha-land,' then one is not called a 'Bodhisattva'. --------------------------------------------------------------------------------
Chinese
。何以故。如来说庄严佛土者。即非庄严。是名庄严。须菩提。若菩萨通达无我法者。如来说名真是菩萨 法界混然身土平等。尚无佛道可成。安有众生可度。是则起度生之心修行严土。即凡夫见。不名菩萨者。毕竟起何等心名为菩萨。故云能通达无我法者真菩萨也。 十五断诸佛不见诸法疑 此疑从上菩萨不见众生可度佛土可净而来 须菩提。于意云何。如来有肉眼不。如是世尊。如来有肉眼。须菩提。于意云何。如来有天眼不。如是世尊。如来有天眼。须菩提。于意云何。如来有慧眼不。如是世尊。如来有慧眼。须菩提。于意云何。如来有法眼不。如是世尊。如来有法眼。须菩提。于意云何。如来有佛眼不。如是世尊。如来有佛眼。须菩提。于意云何。如恒河中所有沙。佛说是沙不。如是世尊。如来说是沙。须菩提。于意云何。如一恒河中所有沙。有如是沙等恒河。是诸恒河所有沙数佛世界。如是宁为多不。甚多世尊。佛告须菩提。尔所国土中所有众生若干种心。如来悉知。何以故。如来说诸心皆为非心是名为心。所以者何。须菩提。过去心不可得。现在心不可得。未来心不可得 前说不见彼是众生。不见我为菩萨。不见净佛国土。如是则不见诸法。名为诸佛如来。然而如来具足五眼。岂都无所见耶 。五眼者。肉眼天眼慧眼法眼佛眼也。古德偈云。天眼通非碍。肉眼碍非通。法眼惟观俗。慧眼了知空。佛眼如千日。照异体还同。此之五眼通该十界。而优劣有殊。如经所说五眼皆如来所具者。无非佛眼也。恒沙世界一切众生之心。如来无不知见。然众生之心种种颠倒而言非心者。妄识本空也。是名为心者。真如不灭也。所以者何下。徴释非心之所以也。盖三世之心。过去已灭。未来未至。现在不住。皆是虚妄生灭故。求之不可得也。 十六断福德例心颠倒疑 此疑从上心住颠倒而来 须菩提。于意云何。若有人满三千大千世界七宝以用布施。是人以是因缘得福多不。如是世尊。此人以是因缘得福甚多。须菩提。若福德有实。如来不说得福德多。以福德无故。如来说得福德多 前说众生心有住着是为颠倒。然福由心造岂亦是颠倒。若是何名善法耶。恐潜此疑故佛断之。福德有实者。住相布施成有漏因。其福则寡。福德无者。离相布施成无漏因。其福乃多。是则不住于相心离颠倒。所作之福无非善法也。 十七断无为何有相好疑 此疑从前如来者即诸法如义而来 须菩提。于意云何。佛可以具足色身见不。不也世尊。如来不应以具足色身见。何以故。如来说具足色身。即非具足色身。是名具 现代汉语译本：五眼是指肉眼、天眼、慧眼、法眼和佛眼。古德的偈语说：‘天眼通达无阻碍，肉眼有碍不能通。法眼只观察世俗，慧眼了知一切皆空。佛眼如同千个太阳，照耀万物异体还同。’这五眼通彻十法界，但优劣各有不同。如经文所说，五眼都如如来所具备，无一不是佛眼。如来无所不知，能知见恒河沙数世界中一切众生的心。然而众生的心种种颠倒，说没有心，是因为妄识本性是空。被称为心的是真如不灭。‘所以者何’以下，是解释为什么说‘非心’的原因。因为过去的心已经灭去，未来的心尚未到来，现在的心也无法停留，这些都是虚妄生灭的，所以寻求是不可得的。 断除十六：断除对福德的执着，例证心的颠倒疑惑。这个疑惑是从前面所说的心有住着颠倒而来的。 须菩提，你认为怎么样？如果有人用充满三千大千世界的七宝来布施，这个人因为这个因缘得到的福德多不多？’‘是的，世尊，这个人因为这个因缘得到的福德非常多。’‘须菩提，如果福德是真实的，如来就不会说得到很多福德。正因为福德是无自性的，所以如来说得到很多福德。’前面说众生的心有住着就是颠倒，然而福德是由心所造，难道也是颠倒吗？如果是这样，那还叫什么善法呢？佛恐怕有人潜藏这种疑惑，所以加以断除。‘福德有实’，是指住相布施，成就的是有漏的因，所以得到的福报就少。‘福德无’，是指离相布施，成就的是无漏的因，所以得到的福报就多。这样就是不住于相，心就远离颠倒，所作的福德无一不是善法。 断除十七：断除认为‘无为’也有相好的疑惑。这个疑惑是从前面所说的‘如来者即诸法如义’而来的。 须菩提，你认为怎么样？可以用具足色身的形象来见如来吗？’‘不可以，世尊。不应该用具足色身的形象来见如来。’‘为什么呢？如来说的具足色身，就不是具足色身，只是一个名称而已。