English
English version: '者' (zhe), refers to the mind that is capable of awakening, meaning the mind that is capable of awakening is the Wisdom Body (Jnana-kaya). '法' (Dharma), refers to the truth that is realized, meaning the realm that is awakened to is the Dharma Body (Dharma-kaya). The mind that is capable of awakening and the truth that is realized together are called the Buddha-dharma. '即非佛法者' (ji fei fo fa zhe), refers to the Buddha-dharma attained by the Tathagata, which is not the Buddha-dharma that can be jointly attained by the Two Vehicles (Sravaka-yana and Pratyekabuddha-yana). 'Sutra: Subhuti, what do you think? Does a Srotapanna (入流果, Stream-enterer) have the thought, 'I have attained the fruit of Srotapanna?' – Below is the cutting off of the fourth doubt. This is the doubt about the attainment of the fruit by the Sravakas. The treatise narrates the doubt, saying: Why is it said that a sage is named by the unconditioned Dharma? Because of this reason, that Dharma is neither graspable nor speakable. If so, the Srotapannas (入流果, Stream-enterer) and other sages have attained their own fruits, how can it be said that that Dharma is neither graspable nor speakable? Since it is realized as it is, and spoken as it is, how can it be said to be neither graspable nor speakable? To cut off this doubt, the sutra text has three parts: first, a general explanation of the four fruits (Sotapanna, Sakadagamin, Anagamin, Arhat) to show their attainment; second, a separate explanation of the Arhat to show their deficiency; and third, the citation of one's own realization to accomplish and manifest this matter. The first part has four aspects, namely the so-called four fruits. In each fruit, there are questions and answers, inquiry and explanation. This is the first question in the first fruit. The name Srotapanna (入流果, Stream-enterer) contains two meanings: first, it is called 'entering the stream,' initially entering the stream of the supramundane holy fruit; second, it is called 'reversing the stream,' already reversing the stream of birth and death in the world. This person has permanently cut off the perceptual delusions of the three realms, and the ego-attachment has already vanished. Because Subhuti (須菩提) has attained the state of no-more-learning and is able to know this matter, in order to accomplish the meaning of 'no grasping and speaking,' he asks: Does a Srotapanna (入流果, Stream-enterer) who has already cut off ego-attachment have the thought, 'I have attained the fruit?' 'Sutra: Subhuti said: No, World Honored One.' – This is the second answer. The Well-gone (another name for Subhuti) knows that the Srotapanna (入流果, Stream-enterer)'s ego-attachment has already vanished and is free from discriminating views, so he answers 'No.' 'Sutra: Why?' – This is the third question. 'Sutra: Srotapanna is called 'entering the stream,' but there is nothing to enter; not entering form, sound, smell, taste, touch, or dharma; this is called Srotapanna.' – This is the fourth explanation. 'Called 'entering the stream,'' the meaning is as explained above. 'But there is nothing to enter,' because there is no self, so one does not see a self. 'The one who enters the stream does not enter form, sound, etc.,' because there is no self, so one does not see the six sense objects as belonging to oneself, therefore it is said 'not entering.' 'Sutra: Subhuti, what do you think...' --------------------------------------------------------------------------------
Chinese
云何斯陀含能作是念我得斯陀含果不 第二果中初问也。 经。须菩提言不也世尊 第二答也。 经。何以故 第三徴也。 经。斯陀含名一往来而实无往来是名斯陀含 第四释也。斯陀含者名一往来。人中得果。一往天上一来人间便得灭度。天中亦然。如是之人同证我空亦无所得。 经。须菩提于意云何阿那含能作是念我得阿那含果不 第三果中初问也。 经。须菩提言不也世尊 第二答也。 经。何以故 第三徴也。 经。阿那含名为不来而实无来。是故名阿那含 第四释也。阿那含者此云不来。亦曰不还。已尽欲界漏故。非数数来又不还来二十五有。此等所断我执前亦同前故无所得。 经。须菩提于意云何阿罗汉能作是念我得阿罗汉道不 第四果中初问也。 经。须菩提言不也世尊 第二答也。 经。何以故 第三徴也。 经。实无有法名阿罗汉 第四释也。阿罗汉者名曰不生。已尽三有业烦恼故。获得尽智无生智。深证我空故无所得。 经。世尊若阿罗汉作是念我得阿罗汉道即为着我人众生寿者 大文第二。别约罗汉以显其失也。若阿罗汉起得果之念。即有着我人等过也。 经。世尊佛说我得无诤三昧人中最为第一是第一 现代汉语译本 ‘云何斯陀含能作是念我得斯陀含果不？’（斯陀含（Sakadagamin）：二果向，意为‘一来’）这是关于二果的最初提问。 ‘经。须菩提言不也世尊’ 这是第二个回答。 ‘经。何以故？’ 这是第三个提问。 ‘经。斯陀含名一往来而实无往来是名斯陀含’ 这是第四个解释。斯陀含的意思是‘一往来’。在人间得果，一次往生天上，一次返回人间，便可证得灭度。在天上也是如此。这样的人同样证悟我空，所以无所得。 ‘经。须菩提于意云何阿那含能作是念我得阿那含果不？’（阿那含（Anagamin）：三果向，意为‘不来’）这是关于三果的最初提问。 ‘经。须菩提言不也世尊’ 这是第二个回答。 ‘经。何以故？’ 这是第三个提问。 ‘经。阿那含名为不来而实无来。是故名阿那含’ 这是第四个解释。阿那含的意思是‘不来’，也叫‘不还’。因为已经断尽欲界的烦恼，所以不再频繁地往来，也不再返回二十五有。这些人所断的我执与前面相同，所以无所得。 ‘经。须菩提于意云何阿罗汉能作是念我得阿罗汉道不？’（阿罗汉（Arhat）：四果，意为‘应供’）这是关于四果的最初提问。 ‘经。须菩提言不也世尊’ 这是第二个回答。 ‘经。何以故？’ 这是第三个提问。 ‘经。实无有法名阿罗汉’ 这是第四个解释。阿罗汉的意思是‘不生’，因为已经断尽三有的业和烦恼。获得尽智和无生智，深刻地证悟我空，所以无所得。 ‘经。世尊若阿罗汉作是念我得阿罗汉道即为着我人众生寿者’ 这是大文的第二部分，特别针对阿罗汉来显示其过失。如果阿罗汉生起获得果位的念头，就执着于我、人等。 ‘经。世尊佛说我得无诤三昧人中最为第一是第一’
English
English version ‘How can a Sakadagamin (斯陀含) [meaning ‘Once-Returner’] have the thought: “I have obtained the fruit of Sakadagamin (斯陀含)?”’ This is the initial question regarding the second fruit. ‘The Sutra: Subhuti (须菩提) said, “No, World Honored One (世尊).”’ This is the second answer. ‘The Sutra: Why?’ This is the third question. ‘The Sutra: Sakadagamin (斯陀含) is named ‘Once-Returner,’ but in reality, there is no returning. Therefore, it is named Sakadagamin (斯陀含).’ This is the fourth explanation. Sakadagamin (斯陀含) means ‘Once-Returner.’ Having attained the fruit in the human realm, one is born once in the heavens and returns once to the human realm, and then attains Nirvana (灭度). It is the same in the heavens. Such individuals similarly realize the emptiness of self and therefore have nothing to attain. ‘The Sutra: Subhuti (须菩提), what do you think? Can an Anagamin (阿那含) [meaning ‘Non-Returner’] have the thought: “I have obtained the fruit of Anagamin (阿那含)?”’ This is the initial question regarding the third fruit. ‘The Sutra: Subhuti (须菩提) said, “No, World Honored One (世尊).”’ This is the second answer. ‘The Sutra: Why?’ This is the third question. ‘The Sutra: An Anagamin (阿那含) is named ‘Non-Returner,’ but in reality, there is no returning. Therefore, it is named Anagamin (阿那含).’ This is the fourth explanation. Anagamin (阿那含) means ‘Non-Returner,’ also called ‘Non-Returning.’ Because they have exhausted the outflows of the desire realm, they do not frequently come and go, nor do they return to the twenty-five realms of existence. The self-attachment that these individuals have severed is the same as before, so there is nothing to attain. ‘The Sutra: Subhuti (须菩提), what do you think? Can an Arhat (阿罗汉) [meaning ‘Worthy One’] have the thought: “I have obtained the path of Arhat (阿罗汉)?”’ This is the initial question regarding the fourth fruit. ‘The Sutra: Subhuti (须菩提) said, “No, World Honored One (世尊).”’ This is the second answer. ‘The Sutra: Why?’ This is the third question. ‘The Sutra: In reality, there is no Dharma (法) named Arhat (阿罗汉).’ This is the fourth explanation. Arhat (阿罗汉) means ‘Non-Birth,’ because they have exhausted the karma and afflictions of the three realms of existence. They have obtained the knowledge of exhaustion and the knowledge of non-birth, and deeply realized the emptiness of self, so there is nothing to attain. ‘The Sutra: World Honored One (世尊), if an Arhat (阿罗汉) has the thought: “I have obtained the path of Arhat (阿罗汉),” then they are attached to self, person, sentient beings, and lifespan.’ This is the second part of the major section, specifically addressing the faults of an Arhat (阿罗汉). If an Arhat (阿罗汉) gives rise to the thought of having obtained the fruit, then they are attached to self, person, and so on. ‘The Sutra: World Honored One (世尊), the Buddha (佛) said that I have obtained the Samadhi (三昧) of non-contention, and I am the foremost among people, the foremost.’ --------------------------------------------------------------------------------
Chinese
离欲阿罗汉 第三引己证成重彰其事。文复有四。一明佛先记。二彰己不取。三返释。四顺成。此即第一明佛先记也。言无诤者定之别名。三昧者定之总称。此定具足慈悲能护彼我远离惑诤有胜功德。俱解脱中离空障者。善现最胜故称第一。言离欲者。欲即是贪。贪于诸惑过失偏重。今举重以摄轻。即是离烦恼障也。 经。我不作是念我是离欲阿罗汉 第二彰己不取也。 经。世尊我若作是念我得阿罗汉道世尊即不说须菩提是乐阿兰那行者 第三返释也。若有我见即有彼诤。诤若不亡佛不应记。记必不妄当知无我。阿兰那者此云无诤也。 经。以须菩提实无所行而名须菩提是乐阿兰那行 第四顺成也。实无所行者。谓心善解脱。于二障中不复行故。而名须菩提是乐阿兰那行者。由断二障故乐行也。 经。佛告须菩提于意云何如来昔在燃灯佛所于法有所得不 自下断第五疑也。此名菩萨得法疑。论叙疑云。释迦如来昔于燃灯佛所授法。彼佛为此佛说法。若如是云何彼法不可取不可说。为断此疑。经文有二。先问后答。此初问也。如来所以反问须菩提者。欲明佛及菩萨已证真如。真如法中岂取说耶。 经。世尊如来在燃灯佛所于法实无所得 第二答也。善现所以有此答者。正显燃灯如来已 现代汉语译本 离欲阿罗汉（li yu a luo han）：第三部分，通过引用自身来证明和再次强调这件事。这一部分内容又分为四个小节：一是说明佛陀先前的授记，二是表明自己不执取，三是反过来解释，四是顺着肯定。这里是第一小节，说明佛陀先前的授记。‘无诤者’是定的另一个名称，‘三昧’是定的总称。这种定具备慈悲，能够保护自己和他人，远离迷惑和争端，具有殊胜的功德。在俱解脱（ju jie tuo）中，‘离空障者’指善现（shan xian）最为殊胜，所以被称为第一。‘离欲者’，欲就是贪欲。贪欲在各种迷惑中，过失最为严重。现在举出最重的，来涵盖较轻的，也就是远离烦恼障。 经：‘我不作是念我是离欲阿罗汉’——这是第二小节，表明自己不执取。 经：‘世尊我若作是念我得阿罗汉道世尊即不说须菩提是乐阿兰那行者’——这是第三小节，反过来解释。如果存在我见，就会有彼此的争端。如果争端没有消失，佛陀就不应该授记。既然授记必定不虚妄，就应当知道没有我。‘阿兰那’，这里的意思是无诤。 经：‘以须菩提实无所行而名须菩提是乐阿兰那行’——这是第四小节，顺着肯定。‘实无所行’，是指内心已经得到善妙的解脱，在两种障碍中不再造作。‘而名须菩提是乐阿兰那行者’，是因为断除了两种障碍，所以乐于修行。 经：‘佛告须菩提于意云何如来昔在燃灯佛所于法有所得不’——从这里开始，断除第五种疑惑。这叫做菩萨得法疑。论中叙述疑惑说：释迦如来（shi jia ru lai）过去在燃灯佛（ran deng fo）那里接受了法，燃灯佛为释迦如来说法。如果这样，为什么那个法是不可取、不可说的呢？为了断除这种疑惑，经文分为两个部分：先问后答。这里是最初的提问。如来之所以反问须菩提（xu pu ti），是为了说明佛和菩萨已经证悟了真如。在真如法中，怎么会有取舍和言说呢？ 经：‘世尊如来在燃灯佛所于法实无所得’——这是第二部分的回答。善现之所以这样回答，正是为了显示燃灯如来已经...