English
English version: 'The Dharma?' Subhuti replied, 'No, World Honored One.' Why? In reality, there is no Dharma called Arhat (Sanskrit, meaning 'Worthy One' or 'No More Learning,' the fourth and final stage of the Hearer Vehicle. Having reached this stage, all afflictions of the Three Realms are extinguished, the ultimate truth is realized, and there is nothing more to learn, hence the name 'No More Learning'). World Honored One, if an Arhat were to think, 'I have attained the Arhat Path,' that would be attachment to the notion of self, person, sentient being, and life span. The statement that there is actually no Dharma called Arhat means that there is no characteristic of what an Arhat has attained. If one claims to have attained something, that is attachment to the four characteristics. This section is called 'The Four Fruits Free from Attachment.' The treatise says, 'Earlier it was said that there is no Buddha Fruit to be attained and no Buddha Dharma to be spoken. Why do the four fruits each take what they have attained and speak of it?' Fearing that this doubt might arise, the Buddha asks about it, and Subhuti answers with detachment, deeply understanding the Buddha's intention. World Honored One, the Buddha said that I have attained the Samadhi (Sanskrit, meaning 'concentration') of Non-Contention and am the foremost among people, the foremost Arhat free from desire. I do not have the thought, 'I am an Arhat free from desire.' World Honored One, if I were to have the thought, 'I have attained the Arhat Path,' the World Honored One would not say that Subhuti is one who delights in Aranya (Sanskrit, meaning 'quiet place' or 'non-contention') practice. Because Subhuti actually has no practice, that is why he is called one who delights in Aranya practice.' This is Subhuti citing his own realization of detachment to inspire faith. However, the fruit that Subhuti has attained is only that of No More Learning, and the World Honored One specifically praises him as the foremost because he has attained the state of Non-Contention. Non-Contention means being free from two obstacles: first, the obstacle of delusion; second, the obstacle of intellectual knowledge. Being free from the obstacle of delusion means not being attached to the characteristic of existence; being free from the obstacle of intellectual knowledge means not being attached to the characteristic of non-existence. Therefore, one attains the state of Non-Contention. Having no practice means not being attached to the practice that is being cultivated. 5. Severing the Doubt of Shakyamuni Receiving Prediction from Dipankara Buddha: This doubt also arises from the third doubt, 'Cannot be grasped, cannot be spoken.' The Buddha told Subhuti, 'What do you think? Did the Tathagata obtain anything from the Dharma when he was with Dipankara Buddha in the past?' Subhuti replied, 'No, World Honored One. The Tathagata actually obtained nothing from the Dharma when he was with Dipankara Buddha.' This is to dispel the doubt about Shakyamuni Buddha receiving the prediction from Dipankara Buddha, meaning that Subhuti is confused about the state he has realized. --------------------------------------------------------------------------------
Chinese
离着固已得矣。而如来又恐善现疑佛昔受然灯之记于法实有所得。故兴此问。善现答以实无所得。是无疑矣。然灯者。大论云。然灯生时身光如灯。以至成佛亦名然灯。 六断严土违于不取疑 此疑亦从第三疑中不可取而来 须菩提。于意云何。菩萨庄严佛土不。不也世尊。何以故。庄严佛土者。即非庄严。是名庄严。是故须菩提。诸菩萨摩诃萨应如是生清净心。不应住色生心。不应住声香味触法生心。应无所住而生其心 问意以菩萨修六度万行。庄严净土现身说法。是有所取云何不取。答意以菩萨虽修行严土。行乃无作。土亦非严。非严而严。故曰即非庄严是名庄严。既而如来又告善现云为菩萨者应如是生清净心。乃非取而取。如维摩经云。随其心净则佛土净。斯之谓也。若于六尘生着不名清净。故又云。应无所住而生其心。 七断受得报身有取疑 此疑亦从第三疑中不可取而来 须菩提。譬如有人身如须弥山王。于意云何。是身为大不。须菩提言。甚大世尊。何以故。佛说非身是名大身 须弥山者。梵语须弥卢。华言妙高。此山四宝所成。高出众山之上。故称山王。佛之报身远离诸漏。名之为非。尊崇奇特名之为大。佛之问意。以圣人之法既无为无取。所得报身岂非有取。恐有此疑。故 现代汉语译本 已经远离了执着。然而，如来又担心善现（Subhuti，须菩提）怀疑佛陀过去接受燃灯佛（Dipankara，然灯）授记时，在法上实际上有所得，所以发起这个提问。善现回答说实际上没有所得，这是毫无疑问的。燃灯佛，根据《大智度论》记载，燃灯佛出生时，身体的光芒如同灯一样，乃至成佛也名为燃灯佛。 六、断除严饰佛土的执着，消除与‘不取’相违背的疑惑——这个疑惑也是从第三个‘不可取’的疑惑中引申出来的。 ‘须菩提，你认为如何？菩萨庄严佛土吗？’‘不，世尊。’‘为什么呢？庄严佛土，即非庄严，是名庄严。’所以，须菩提，诸位菩萨摩诃萨应该这样生起清净心，不应该执着于色而生心，不应该执着于声香味触法而生心，应该无所住而生其心。’提问的用意在于，菩萨修习六度万行，庄严净土，现身说法，这是有所执着的，怎么能说‘不取’呢？回答的用意在于，菩萨虽然修行庄严佛土，但其行为是无为的，佛土也并非刻意庄严，不是刻意庄严才是真正的庄严，所以说‘即非庄严，是名庄严’。接着，如来又告诉善现说，作为菩萨的人应该这样生起清净心，乃是‘非取而取’。如同《维摩经》所说：‘随其心净则佛土净’，说的就是这个道理。如果对于六尘产生执着，就不能称为清净，所以又说：‘应无所住而生其心’。 七、断除获得报身（Sambhogakaya，受得报身）的执着，消除‘有取’的疑惑——这个疑惑也是从第三个‘不可取’的疑惑中引申出来的。 ‘须菩提，譬如有一个人，身体如同须弥山王（Mount Sumeru，须弥山王），你认为如何？这个身体大不大？’须菩提说：‘非常大，世尊。’‘为什么呢？佛说非身，是名大身。’须弥山，梵语是须弥卢（Sumeru），汉语翻译为妙高。这座山由四宝构成，高出所有山峰之上，所以称为山王。佛的报身远离一切烦恼，所以称为‘非’，尊贵殊胜所以称为‘大’。佛提问的用意在于，圣人的法既然是无为无取的，那么所获得的报身难道不是有所执着吗？恐怕有这样的疑惑，所以才这样提问。
English
English version Detachment has already been attained. However, the Tathagata (如来) was still concerned that Subhuti (善现) might doubt that the Buddha had actually gained something in Dharma when he received the prediction from Dipankara Buddha (然灯佛) in the past. Therefore, he raised this question. Subhuti answered that he had actually gained nothing, which is beyond doubt. Dipankara, according to the *Mahaprajnaparamita-sastra* (大智度论), when Dipankara was born, his body's light was like a lamp, and even when he became a Buddha, he was named Dipankara. 6. Severing the attachment to adorning the Buddha-land, eliminating the doubt of contradicting 'non-grasping' - This doubt also comes from the third doubt of 'unobtainable'. 'Subhuti, what do you think? Do Bodhisattvas adorn Buddha-lands?' 'No, World Honored One.' 'Why is that? Adorning Buddha-lands is, in fact, not adorning; it is called adorning.' Therefore, Subhuti, all Bodhisattva-Mahasattvas should generate a pure mind in this way, not dwelling on form to generate a mind, not dwelling on sound, smell, taste, touch, or dharma to generate a mind, but generating a mind without dwelling anywhere.' The intention of the question is that Bodhisattvas cultivate the Six Perfections and myriad practices, adorn pure lands, and manifest themselves to teach the Dharma. This is grasping, so how can it be said to be 'non-grasping'? The intention of the answer is that although Bodhisattvas cultivate and adorn Buddha-lands, their actions are non-active, and the Buddha-land is not deliberately adorned. Not deliberately adorning is true adorning, so it is said 'it is, in fact, not adorning; it is called adorning.' Then, the Tathagata told Subhuti that those who are Bodhisattvas should generate a pure mind in this way, which is 'grasping without grasping.' As the *Vimalakirti Sutra* says, 'As the mind is pure, so the Buddha-land is pure.' This is what it means. If one becomes attached to the six sense objects, it cannot be called pure, so it is also said, 'One should generate a mind without dwelling anywhere.' 7. Severing the attachment to receiving the Sambhogakaya (报身), eliminating the doubt of 'having grasping' - This doubt also comes from the third doubt of 'unobtainable'. 'Subhuti, suppose there was a person whose body was like Mount Sumeru (须弥山王), what do you think? Is this body large?' Subhuti said, 'Very large, World Honored One.' 'Why is that? The Buddha said it is a non-body; it is called a large body.' Mount Sumeru, in Sanskrit is Sumeru (须弥卢), translated into Chinese as Miaogao (妙高). This mountain is made of four treasures and rises above all other mountains, so it is called the King of Mountains. The Sambhogakaya of the Buddha is far from all defilements, so it is called 'non,' and it is revered and unique, so it is called 'large.' The intention of the Buddha's question is that since the Dharma of the sages is non-active and non-grasping, is the Sambhogakaya obtained not something grasped? Fearing this doubt, he asked this question. --------------------------------------------------------------------------------
Chinese
设喻为问。而善现即知须弥自无分别我是山王故得为大。报身离着亦复如是。故曰佛说非身是名大身。 须菩提。如恒河中所有沙数。如是沙等恒河。于意云何。是诸恒河沙宁为多不。须菩提言。甚多世尊。但诸恒河尚多无数。何况其沙。须菩提。我今实言告汝。若有善男子善女人。以七宝满尔所恒河沙数三千大千世界以用布施。得福多不。须菩提言。甚多世尊。佛告须菩提。若善男子善女人于此经中乃至受持四句偈等为他人说。而此福德胜前福德 恒河天竺之河。周四十里。佛多近此说法。故取为喻。前说一大千世界七宝布施。以喻持说福胜。今以无量大千世界七宝布施。不如持说此经四句其福转胜于彼。此则增胜而论。格量持说之功。 复次须菩提。随说是经乃至四句偈等。当知此处一切世间天人阿修罗。皆应供养如佛塔庙。何况有人尽能受持读诵。须菩提当知是人成就最上第一希有之法。若是经典所在之处。则为有佛若尊重弟子 藏佛舍利之处谓之塔。奉佛形像之处谓之庙。随说此经四句偈处。天人固当敬之如佛塔庙。况能具足持诵者耶。成就最上第一希有之法者。成无上佛果菩提也。若是经典等者。经典所在即佛之所在。持说之人即佛弟子。可不崇敬乎哉。 尔时须菩提白佛言。世尊。当 现代汉语译本：用比喻来发问。而善现（Subhuti，须菩提的另一个名字，意为‘善于显现’）立刻明白须弥山（Sumeru，佛教宇宙观中的中心山）本身并没有‘我是山王’这样的分别念，所以才能成为大山。报身（Sambhogakaya，佛的三身之一，为受用身）的离着也是如此。所以说，佛说‘非身’才是名为‘大身’。 ‘须菩提，如果恒河（Ganges）中有如沙子一样多的数量，而每一粒沙子又代表一条恒河，你认为如何？这些恒河的沙子多不多？’须菩提回答说：‘非常多，世尊。仅仅是恒河的数量就多得数不清，更何况是其中的沙子呢。’须菩提，我现在实话告诉你，如果有善男子、善女人，用七宝（seven treasures）装满像恒河沙子一样多的三千大千世界（three thousand great thousand worlds）来进行布施，得到的福报多不多？’须菩提回答说：‘非常多，世尊。’佛告诉须菩提：‘如果善男子、善女人在这部经中，乃至仅仅受持四句偈（four-line verse），并为他人解说，那么这种福德胜过之前的福德。’恒河是天竺（India）的一条河流，周长四十里。佛经常在这里说法，所以用它来做比喻。前面说用一个大千世界的七宝布施，来比喻受持和解说的福德殊胜。现在用无量大千世界的七宝布施，也不如受持和解说这部经中的四句偈，其福德更加殊胜。这是用增胜的方式来论述，衡量受持和解说的功德。 ‘再次，须菩提，无论在什么地方解说这部经，乃至仅仅是四句偈等，应当知道这个地方，一切世间的天（devas）、人（humans）、阿修罗（asuras），都应当像供养佛塔（Buddha-stupa）和佛寺（temple）一样来供养。更何况有人能够完全受持读诵呢。须菩提，应当知道这个人成就了最上、第一、稀有的法（dharma）。凡是经典所在的地方，就如同有佛存在，如同有值得尊重的弟子。’ 藏佛舍利的地方叫做塔，供奉佛像的地方叫做庙。无论在什么地方解说这部经的四句偈，天人和阿修罗都应当像敬佛塔和佛寺一样尊敬它。更何况是能够完全受持读诵的人呢？成就最上、第一、稀有的法，就是成就无上佛果菩提（Anuttara-Samyak-Sambodhi，无上正等正觉）。凡是经典等所在的地方，就是佛所在的地方。受持和解说经典的人就是佛的弟子，难道不应该崇敬吗？ 这时，须菩提对佛说：‘世尊，当