English
English version: What is this? All the sages and saints are differentiated by the 'Wuwei Dharma' (the law of non-action and naturalness). The 'Tathata Dharma Body' (the true state of things) is free from the appearance of existence and non-existence, and is free from the expression of words. How can it be heard with the ears and understood with the mind? It should be known that the assemblies of Buddhas who attained enlightenment under the Bodhi tree and preached the Dharma are only 'Nirmanakaya' (manifestation bodies for teaching). Their 'Sambhogakaya' (reward body obtained through practice) and 'Dharmakaya' (body embodying the truth) are neither attainable nor speakable. However, the Nirmanakaya is the manifestation of the Dharmakaya and Sambhogakaya, and preaching is non-preaching. Therefore, one should not be attached to 'existence' nor to 'non-existence'. Subhuti (another name for Sudhirti) understood the Buddha's question, so he answered that there is no fixed 'path' to be attained, and no fixed 'Dharma' to be preached. Why? He then asks and explains himself, because it is 'unattainable' and 'unspeakable', neither 'Dharma' nor 'non-Dharma'. Saying 'non-Dharma' means one should not be attached to 'existence'; saying 'non-non-Dharma' means one should not be attached to 'non-existence'. Because it is unattainable, it is unspeakable. However, the Tathagata (title of the Buddha) manifests and transforms, seemingly having enlightenment and preaching, but in reality, he has attained the essence of neither existence nor non-existence. 'All sages and saints' refers to all Buddhas and Bodhisattvas of the past, present, and future three worlds and all directions. 'With use' refers to function. 'Wuwei' is the truth of self-realization, the ultimate truth. 'Differentiation' is the function of teaching others, the conventional truth. The Buddhas' preaching does not deviate from the two truths, and so does Shakyamuni Buddha. 'Subhuti (Buddha's disciple, foremost in understanding emptiness), what do you think? If someone were to fill the three thousand great thousand worlds (a unit in Buddhist cosmology) with the seven treasures (seven precious jewels) for almsgiving, would the merit obtained by this person be much?' Subhuti replied, 'Very much, World Honored One (a respectful title for the Buddha).' Why? Because the essence of these merits is not the self-nature of merit, therefore the Tathagata says the merit is much. If someone were to receive, uphold, and even explain four-line verses (short verses in Buddhist scriptures) etc. from this sutra to others, their merit would surpass the former. Why? Subhuti, all Buddhas and the 'Anuttara-Samyak-Sambodhi Dharma' (unsurpassed perfect enlightenment) of all Buddhas arise from this sutra. Subhuti, the so-called 'Buddha-Dharma' is not a fixed 'Buddha-Dharma'.' This is comparing the merits of upholding and explaining the sutra. The Buddha asked, if someone were to give alms with the seven treasures of the great thousand worlds, would their merit be much? Sudhirti understood the Buddha's intention and replied that it would be very much. Because this merit is detached from the self-nature of merit, it is said to be much. The Buddha further said that although the merit of giving alms detached from self-nature is much, upholding this sutra and explaining it to others can lead to Bodhi (enlightenment), and their merit surpasses the former. Speaking of 'even four-line verses' is using the small to compare to the large. However, the merit of upholding the sutra surpasses that of giving alms because the bodies of all Buddhas --------------------------------------------------------------------------------
Chinese
及所证之法。无不从是般若而生。般若称为佛母者。良有以也。然犹恐其于此取着。故复告云。所谓佛法者。即非佛法。 四断声闻得果是取疑 此疑从上无为法不可取说而来 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 梵语须陀洹。华言入流。此声闻所证初果也。已断见惑离四趣生。预入圣人之流。故云入流。言无所入者。是不著于所入之流。又不著于六尘境界。故言不入也。 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 梵语斯陀含。华言一来。此声闻第二果也。盖欲界有九品思惑。前六品已断。后三品未断更须欲界一度受生。故云一来。言实无往来者。谓不著于往来之相也。 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。阿那含名为不来。而实无不来。是故名阿那含 梵语阿那含。华言不来。此声闻第三果也。断欲界思惑尽。不来欲界受生。故曰不来。言实无不来者。谓不著于不来之相也。 须菩提。于意云何。阿罗汉能作是念。我得阿罗汉 现代汉语译本：以及所证悟的佛法，无不是从这般若（Prajna，智慧）而生。般若被称为佛母，确实是有道理的。然而，仍然担心他们执着于此，所以又告诉他们说：所谓的佛法，就不是佛法。 四果声闻如果认为自己得到了果位，就是产生了执着和疑惑。这种疑惑是从上面所说的无为法不可执取的道理引申出来的。 须菩提（Subhuti），你认为怎么样？须陀洹（Srotapanna，入流果）会这样想吗：‘我得到了须陀洹果’？须菩提回答说：‘不会的，世尊。’为什么呢？须陀洹名为入流，却没有进入任何东西。不入色、声、香、味、触、法，这叫做须陀洹。’梵语须陀洹，汉译为入流。这是声闻所证的初果。已经断除了见惑，脱离了四恶道的轮回，预先进入了圣人的行列，所以叫做入流。说没有进入任何东西，是不执着于所进入的圣人之流，也不执着于六尘的境界，所以说不入。 须菩提，你认为怎么样？斯陀含（Sakrdagamin，一来果）会这样想吗：‘我得到了斯陀含果’？须菩提回答说：‘不会的，世尊。’为什么呢？斯陀含名为一往来，而实际上没有往来。这叫做斯陀含。’梵语斯陀含，汉译为一来。这是声闻所证的第二果。因为欲界有九品思惑，前六品已经断除，后三品没有断除，还需要在欲界再一次受生，所以叫做一来。说实际上没有往来，是指不执着于往来的表相。 须菩提，你认为怎么样？阿那含（Anagamin，不来果）会这样想吗：‘我得到了阿那含果’？须菩提回答说：‘不会的，世尊。’为什么呢？阿那含名为不来，而实际上没有不来。所以叫做阿那含。’梵语阿那含，汉译为不来。这是声闻所证的第三果。断除了欲界的全部思惑，不再来欲界受生，所以叫做不来。说实际上没有不来，是指不执着于不来的表相。 须菩提，你认为怎么样？阿罗汉（Arhat，无学果）会这样想吗：‘我得到了阿罗汉
English
English version: And the Dharma that is realized, all arise from this Prajna (wisdom). Prajna is called the mother of all Buddhas, and there is good reason for this. However, there is still concern that they will become attached to it, so it is further said: 'What is called the Buddha-dharma is not the Buddha-dharma.' The four Sravakas who attain the fruit, if they think they have attained the fruit, they are creating attachment and doubt. This doubt comes from the above-mentioned principle that the unconditioned Dharma cannot be grasped. Subhuti, what do you think? Would a Srotapanna (stream-enterer) think, 'I have attained the fruit of Srotapanna?' Subhuti said, 'No, World Honored One.' Why? Srotapanna is called 'entering the stream,' but there is nothing entered. Not entering form, sound, smell, taste, touch, or dharma, this is called Srotapanna.' The Sanskrit word Srotapanna is translated as 'entering the stream.' This is the first fruit attained by the Sravakas. Having cut off the delusions of views and escaped the cycle of the four evil destinies, they have entered the stream of the sages, hence the name 'entering the stream.' To say that there is nothing entered means that they are not attached to the stream they have entered, nor are they attached to the realms of the six sense objects, hence the saying 'not entering.' Subhuti, what do you think? Would a Sakrdagamin (once-returner) think, 'I have attained the fruit of Sakrdagamin?' Subhuti said, 'No, World Honored One.' Why? Sakrdagamin is called 'once-returning,' but in reality, there is no returning. This is called Sakrdagamin.' The Sanskrit word Sakrdagamin is translated as 'once-returner.' This is the second fruit attained by the Sravakas. Because there are nine grades of delusions of thought in the desire realm, the first six grades have been cut off, but the last three grades have not been cut off, so they still need to be reborn once in the desire realm, hence the name 'once-returner.' To say that in reality there is no returning means that they are not attached to the appearance of returning. Subhuti, what do you think? Would an Anagamin (non-returner) think, 'I have attained the fruit of Anagamin?' Subhuti said, 'No, World Honored One.' Why? Anagamin is called 'non-returning,' but in reality, there is no non-returning. Therefore, it is called Anagamin.' The Sanskrit word Anagamin is translated as 'non-returner.' This is the third fruit attained by the Sravakas. Having cut off all the delusions of thought in the desire realm, they will not be reborn in the desire realm, hence the name 'non-returner.' To say that in reality there is no non-returning means that they are not attached to the appearance of non-returning. Subhuti, what do you think? Would an Arhat (worthy one) think, 'I have attained the Arhat --------------------------------------------------------------------------------
Chinese
道不。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 梵语阿罗汉。华言无学。此声闻第四果也。此位断三界烦恼俱尽。究竟真理无法可学。故名无学。言实无有法名阿罗汉者。谓无无学所证之相也。若言有证即着四相也。此一段名四果离着。论云。向说无佛果可成无佛法可说。云何四果各取所证而说。恐起此疑。故佛约此而问。善现皆答以离着。深会佛之意也。 世尊。佛说我得无诤三昧人中最为第一。是第一离欲阿罗汉。我不作是念。我是离欲阿罗汉。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。是名须菩提是乐阿兰那行 此乃善现引自己所证离着。令人生信也。然善现所证之果不过无学。而世尊特称其为第一者。以无诤故也。梵语阿兰那。华言无诤。无诤者。谓离二障。一者惑障。二者智障。离惑则不著有相。离智则不着无相。故无诤也。无所所行者。谓不著于所行之行也。 五断释迦然灯取说疑 此疑亦从第三疑中不可取不可说而来 佛告须菩提。于意云何。如来昔在然灯佛所。于法有所得不。不也世尊。如来在然灯佛所。于法实无所得 此断释迦然灯授受之疑。谓善现迷己所证 现代汉语译本： ‘道’吗？须菩提回答：‘不，世尊。’为什么呢？实际上没有一种法叫做阿罗汉（Arhat，梵语，意为无学，是声闻乘的第四果位。达到此果位，断尽三界烦恼，究竟真理，再没有可学的，所以称为无学）。世尊，如果阿罗汉这样想：‘我得到了阿罗汉道’，那就执着于我相、人相、众生相、寿者相了。所谓实际上没有一种法叫做阿罗汉，是指没有阿罗汉所证得的相状。如果说有证得，那就执着于四相了。这一段叫做四果离着。论中说：‘前面说没有佛果可以成就，没有佛法可以宣说，为什么四果各自取其所证而说呢？’恐怕有人产生这种疑问，所以佛就此发问，须菩提都用离着来回答，深刻地领会了佛的用意。 世尊，佛说我得到无诤三昧（Samadhi，意为正定）在人群中最为第一，是第一离欲阿罗汉。我不作这样的念头：‘我是离欲阿罗汉’。世尊，我如果作这样的念头：‘我得到了阿罗汉道’，世尊就不会说须菩提是乐于阿兰那（Aranya，梵语，意为无诤）行的人了。因为须菩提实际上没有什么行为，这才叫做须菩提是乐于阿兰那行的人。’这乃是须菩提引用自己所证悟的离着，使人生起信心。然而须菩提所证的果位不过是无学，而世尊特别称赞他为第一，是因为他达到了无诤的境界。所谓无诤，是指远离两种障碍：一是惑障，二是智障。远离惑障，就不执着于有相；远离智障，就不执着于无相，所以达到无诤的境界。所谓没有什么行为，是指不执着于所修之行。 五、断释迦然灯取说之疑： 这个疑问也是从第三个疑问‘不可取，不可说’而来的。 佛告诉须菩提：‘你的意思怎么样？如来过去在然灯佛（Dipankara Buddha）那里，对于法有所得吗？’须菩提回答：‘不，世尊。如来在然灯佛那里，对于法实际上没有什么可得的。’这是为了断除释迦牟尼佛接受然灯佛授记的疑问，意思是须菩提迷惑于自己所证悟的境界。