English
English version: Since the ordinary and the holy in the Dharmadhatu (法界) are inherently one, where are there sentient beings to be delivered? Therefore, it is said that the Buddha does not deliver sentient beings. If the Tathagata (如来) thinks, 'I am the deliverer, and sentient beings are those to be delivered,' this is attachment to the four characteristics (四相). Because of being apart from the four characteristics, then deliverance is not true deliverance; non-deliverance is true deliverance. If the Tathagata speaks of 'I', that is the true self; if he speaks of 'no self', that is not a false self. But the 'I' to which ordinary people are attached is 'ego-attachment'. The term 'non-ordinary person', as discussed, refers to 'non-birth', meaning not giving rise to the Dharma of sages, which is the ordinary person in the most basic sense. Twenty-second, severing the doubt of recognizing the true Buddha through physical characteristics. This doubt arises from the seventeenth doubt: 'The Tathagata should not be seen through physical characteristics.' Subhuti (须菩提), what do you think? Can the Tathagata (如来) be seen by the thirty-two marks of excellence (三十二相)?' Subhuti replied, 'Yes, yes, the Tathagata can be seen by the thirty-two marks of excellence.' The Buddha said, 'Subhuti, if the Tathagata can be seen by the thirty-two marks of excellence, then the cakravartin (转轮圣王) is also a Tathagata.' Subhuti said to the Buddha, 'World-Honored One (世尊), as I understand the meaning of what the Buddha said, the Tathagata should not be seen by the thirty-two marks of excellence.' At that time, the World-Honored One spoke this verse: 'Those who seek me by form, or seek me by sound, these people walk a false path and cannot see the Tathagata.' The thirty-two marks are the marks of the Nirmanakaya (应身). Observing the Tathagata is observing the Dharmakaya (法身) Tathagata. The question implies: can the Dharmakaya be observed in the excellent marks of the Nirmanakaya? Subhuti (善现, another name for Subhuti) knows that the excellent marks of the Nirmanakaya flow from the Dharmakaya. If one sees the excellent marks, one sees the Dharmakaya, so he answers 'Yes, yes.' The Buddha, fearing that Subhuti would become attached to the Nirmanakaya and not understand the essence of the Dharmakaya, uses the example of the cakravartin being the Tathagata as a challenge. Subhuti understands the Buddha's intention in the challenge, so he says that the Tathagata cannot be seen by the thirty-two marks of excellence. Then the Buddha speaks a verse to prove this point. The essence of the Dharmakaya is inherently inseparable from sound and form, but ordinary people are attached to hearing and seeing, which is walking a false path and cannot see the Tathagata. Twenty-third, severing the doubt that the Buddha-fruit is not related to blessed appearances. This doubt arises from the above: 'The Buddha should not be observed by appearances.' Subhuti, if you think --------------------------------------------------------------------------------
Chinese
。如来不以具足相故得阿耨多罗三藐三菩提。须菩提。莫作是念。如来不以具足相故得阿耨多罗三藐三菩提。须菩提。汝若作是念。发阿耨多罗三藐三菩提心者。说诸法断灭。莫作是念。何以故。发阿耨多罗三藐三菩提心者。于法不说断灭相 上明如来所证菩提不从福德而致。是则菩萨所修福德。不成菩提之因。亦不克果报耶。为断此疑故告之曰。莫作是念。如来不以具足相而得菩提。具足相即福德相也。盖大乘所修福德之因。所得福德之果。但离取着之相。不同小乘断灭之见。故曰于法不说断灭相也。下又设喻以告。 须菩提。若菩萨以满恒河沙等世界七宝持用布施。若复有人知一切法无我得成于忍。此菩萨胜前菩萨所得福德。须菩提。以诸菩萨不受福德故。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 假使有人。以无量世界七宝行施心有所著。所感之福则成有漏。心若离着即成无漏。故云若有人知一切法无我得成于忍。无我者。无人法二执也。忍即无生法忍。初住菩萨所证也。既得无生法忍。则与彼住相行施者不同。故云胜前菩萨所得福德。言不受福德者。不受有漏福报也。善现又疑。既不受福报。云何能获无生法忍。须知有漏果报则不应受。无漏果报则受 现代汉语译本： ‘如来不是因为具备圆满的相而证得阿耨多罗三藐三菩提（无上正等正觉）。须菩提，不要这样想，认为如来不是因为具备圆满的相而证得阿耨多罗三藐三菩提。须菩提，如果你这样想，那么发起阿耨多罗三藐三菩提心（无上正等正觉之心）的人，就是说一切法是断灭的。不要这样想。为什么呢？因为发起阿耨多罗三藐三菩提心的人，对于法，不说断灭相。’上面说明如来所证的菩提不是从福德而得到的，那么菩萨所修的福德，就不能成为菩提的因，也不能得到果报了吗？为了断除这个疑惑，佛告诉须菩提说：‘不要这样想，如来不是因为具备圆满的相而得到菩提。’具足相就是福德相。大乘所修的福德之因，所得的福德之果，只要离开执着的相，就不同于小乘断灭的见解，所以说对于法不说断灭相。下面又设比喻来告诉须菩提。 ‘须菩提，如果菩萨用装满恒河沙数那么多世界的七宝来布施，如果又有人知道一切法无我，因而成就了忍，这位菩萨胜过前面那位菩萨所得到的福德。须菩提，因为诸位菩萨不接受福德的缘故。’须菩提问佛说：‘世尊，为什么菩萨不接受福德呢？’须菩提，菩萨所作的福德不应该贪着，所以说不接受福德。’假使有人用无量世界的七宝来行布施，心中有所执着，所感得的福报就成为有漏。如果心能离开执着，就成为无漏。所以说如果有人知道一切法无我，因而成就了忍。无我，就是没有人我和法我的两种执着。忍，就是无生法忍，是初住菩萨所证得的。既然得到了无生法忍，就与那些执着于相而行布施的人不同，所以说胜过前面那位菩萨所得到的福德。说不接受福德，就是不接受有漏的福报。善现又疑惑，既然不接受福报，怎么能获得无生法忍呢？要知道有漏的果报是不应该接受的，无漏的果报则可以接受。
English
English version: 'The Tathagata (如来，one of the titles of a Buddha) did not attain Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提， unsurpassed, complete and perfect enlightenment) because of possessing complete characteristics.' Subhuti (须菩提，one of the principal disciples of the Buddha), do not think like that, that the Tathagata did not attain Anuttara-samyak-sambodhi because of possessing complete characteristics. Subhuti, if you think like that, then those who have aroused the mind for Anuttara-samyak-sambodhi are saying that all dharmas (法，teachings or phenomena) are annihilated. Do not think like that. Why? Because those who have aroused the mind for Anuttara-samyak-sambodhi do not speak of the characteristic of annihilation regarding dharmas.' The above explains that the Bodhi (菩提，enlightenment) attained by the Tathagata is not obtained from meritorious virtues. Then, the meritorious virtues cultivated by the Bodhisattva (菩萨，one who seeks enlightenment) cannot become the cause of Bodhi, nor can they attain fruition? To dispel this doubt, the Buddha tells Subhuti: 'Do not think like that, the Tathagata did not attain Bodhi because of possessing complete characteristics.' Complete characteristics are the characteristics of meritorious virtues. The cause of meritorious virtues cultivated by Mahayana (大乘，the Great Vehicle) and the fruit of meritorious virtues obtained, as long as they are free from the aspect of attachment, are different from the views of annihilation of Hinayana (小乘，the Lesser Vehicle). Therefore, it is said that one does not speak of the characteristic of annihilation regarding dharmas. Below, another analogy is set forth to tell Subhuti. 'Subhuti, if a Bodhisattva uses the seven treasures filling worlds as numerous as the sands of the Ganges River (恒河沙，Ganges River sand) for giving, and if there is someone who knows that all dharmas are without self and thus attains forbearance, this Bodhisattva surpasses the meritorious virtues obtained by the previous Bodhisattva.' Subhuti, because all Bodhisattvas do not accept meritorious virtues.' Subhuti asked the Buddha: 'World Honored One (世尊，another title of the Buddha), why do Bodhisattvas not accept meritorious virtues?' Subhuti, Bodhisattvas should not be greedy for the meritorious virtues they perform, therefore it is said that they do not accept meritorious virtues.' Suppose someone uses the seven treasures of immeasurable worlds to practice giving, with attachment in their mind, the blessings they receive become tainted. If the mind can be free from attachment, it becomes untainted. Therefore, it is said that if someone knows that all dharmas are without self and thus attains forbearance. Without self means without the two attachments of person and dharma. Forbearance is the forbearance of non-origination of dharmas, which is attained by the Bodhisattva of the first stage. Since one has attained the forbearance of non-origination of dharmas, they are different from those who practice giving while dwelling in characteristics, therefore it is said that they surpass the meritorious virtues obtained by the previous Bodhisattva. Saying that one does not accept meritorious virtues means not accepting tainted blessings. Subhuti again doubts, since one does not accept blessings, how can one attain the forbearance of non-origination of dharmas? One must know that tainted fruition should not be accepted, while untainted fruition can be accepted. --------------------------------------------------------------------------------
Chinese
而不取。取谓取着。故云菩萨所作福德不应贪着也。 二十四断化身出现受福疑 此疑从上不受福德而来 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。何以故。如来者无所从来。亦无所去。故名如来 有来去坐卧者。乃如来应身也。无来无去者法身也。然如来昔行菩萨道时不受福报。云何至果有去来坐卧之相。使诸众生供养获福。恐有此疑故告以释之。谓如来应用示有动作。而法身之体如如不动也。 二十五断法身化身一异疑 此疑从上应有去来法无去来而来 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。须菩提言。甚多世尊 上明应身去来是异。法身无去来是一。佛恐善现有一异之见。故设喻以释之。释中初举世界微尘一异断疑。次举言说我法离见。初释中文有三科。一标界尘一异以显无性。言世界者。喻法身也。微尘者。喻应身也。世界一也。微尘异也。碎界作尘。尘无异性。合尘为界。界无一性。喻全法起应。应无异性。全应即法。法无一性。故偈云。去来化身佛。法身常不动。于是法界处。非一亦非异。然如来体用互融。所以能一能异非一非异。自在无碍者矣。 何以故。若是微尘众实有者。佛则不说是微尘众。所 现代汉语译本： 而不去执着。执着就是指执取和着迷。所以说，菩萨所做的福德不应该贪恋执着。 二十四、断除对化身出现和享受福报的疑惑。这个疑惑是从前面所说的不接受福德而来的。 须菩提，如果有人说，‘如来（Tathagata，佛的称号之一）有来有去，有坐有卧’，这个人是不了解我所说的真义。为什么呢？如来（Tathagata）是无所从来，也无所去，所以才叫做如来（Tathagata）。有来去坐卧的，是如来的应身（Nirmanakaya，为度化众生而示现的化身）；无来无去的，是法身（Dharmakaya，佛的真身或本体）。然而如来（Tathagata）过去行菩萨道的时候不接受福报，为什么成佛之后反而有来去坐卧的现象，使得众生供养而获得福报呢？’恐怕有人有这样的疑惑，所以佛告诉须菩提来解释这个问题，意思是如来的应身为了适应众生而示现有动作，而法身的本体则是如如不动的。 二十五、断除对法身和化身是一还是异的疑惑。这个疑惑是从前面所说的应身有来去而法身无来去而来的。 须菩提，如果有一位善男子或善女人，把三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙观中的一个大单位世界）都碎为微尘（paramanu，极小的粒子），你认为怎么样？这些微尘的数量多不多？’须菩提回答说：‘非常多，世尊（Bhagavan，佛的尊称）。’前面说明应身有来去是‘异’，法身无来去是‘一’。佛恐怕须菩提产生‘一’和‘异’的看法，所以用比喻来解释。解释中，首先用世界和微尘的‘一’和‘异’来断除疑惑，然后用言说‘我法’来远离执见。最初的解释分为三个部分：一是标明世界和微尘的‘一’和‘异’来显示其无自性。所说的世界，比喻法身；微尘，比喻应身。世界是‘一’，微尘是‘异’。粉碎世界成为微尘，微尘没有‘异’的自性；聚合微尘成为世界，世界没有‘一’的自性。比喻完全从法身起应身，应身没有‘异’的自性；完全的应身就是法身，法身没有‘一’的自性。所以偈语说：‘来去化身佛，法身常不动，于此法界处，非一亦非异。’这样，如来的体和用互相融合，所以能够‘一’能够‘异’，‘非一非异’，自在无碍。 为什么呢？如果这些微尘真的有自性，佛就不应该说这是微尘众了。