English
English version ‘Li Yu A Luo Han’ (离欲阿罗汉, Arhat who is free from desires): The third section, proving and re-emphasizing the matter by quoting oneself. This section is further divided into four subsections: first, explaining the Buddha's previous prediction; second, stating that oneself does not cling; third, explaining in reverse; and fourth, affirming accordingly. Here is the first subsection, explaining the Buddha's previous prediction. ‘Wu Zheng Zhe’ (无诤者, Non-contender) is another name for ‘Ding’ (定, Samadhi), and ‘San Mei’ (三昧, Samadhi) is the general term for ‘Ding’. This ‘Ding’ possesses compassion, able to protect oneself and others, away from confusion and disputes, with excellent merits. In ‘Ju Jie Tuo’ (俱解脱, both liberation), ‘Li Kong Zhang Zhe’ (离空障者, one who is free from the obstacle of emptiness) refers to ‘Shan Xian’ (善现, Subhuti) as the most supreme, so it is called the first. ‘Li Yu Zhe’ (离欲者, one who is free from desires), ‘Yu’ (欲, desire) is greed. Greed is the most serious fault among all confusions. Now, taking the heaviest to cover the lighter, which is to be free from the obstacle of afflictions. Sutra: ‘I do not think that I am a ‘Li Yu A Luo Han’ (离欲阿罗汉, Arhat who is free from desires)’ - This is the second subsection, stating that oneself does not cling. Sutra: ‘World Honored One, if I were to think that I have attained the path of Arhat, the World Honored One would not say that Subhuti is one who delights in ‘A Lan Na Xing’ (阿兰那行, Aranya practice)’ - This is the third subsection, explaining in reverse. If there is a self-view, there will be disputes with each other. If the disputes have not disappeared, the Buddha should not have predicted. Since the prediction must be true, it should be known that there is no self. ‘A Lan Na’ (阿兰那, Aranya) here means non-contention. Sutra: ‘Because Subhuti actually has no practice, he is named Subhuti as one who delights in ‘A Lan Na Xing’ (阿兰那行, Aranya practice)’ - This is the fourth subsection, affirming accordingly. ‘Actually has no practice’ means that the mind has attained good liberation, and no longer acts in the two obstacles. ‘Named Subhuti as one who delights in ‘A Lan Na Xing’ (阿兰那行, Aranya practice)’ is because he is happy to practice because he has cut off the two obstacles. Sutra: ‘The Buddha told Subhuti, what do you think, did the Tathagata obtain anything from the Dharma when he was with ‘Ran Deng Fo’ (燃灯佛, Dipamkara Buddha) in the past?’ - From here, dispel the fifth doubt. This is called the doubt of Bodhisattva obtaining the Dharma. The theory narrates the doubt saying: ‘Shijia Rulai’ (释迦如来, Sakyamuni Tathagata) received the Dharma from ‘Ran Deng Fo’ (燃灯佛, Dipamkara Buddha) in the past, and ‘Ran Deng Fo’ (燃灯佛, Dipamkara Buddha) spoke the Dharma for ‘Shijia Rulai’ (释迦如来, Sakyamuni). If so, why is that Dharma unattainable and unspeakable?’ In order to dispel this doubt, the sutra is divided into two parts: first question and then answer. Here is the initial question. The reason why the Tathagata asked Subhuti (须菩提) in return is to show that the Buddha and Bodhisattvas have already realized the true nature. In the true nature Dharma, how can there be acceptance and speech? Sutra: ‘World Honored One, the Tathagata actually did not obtain anything from the Dharma when he was with ‘Ran Deng Fo’ (燃灯佛, Dipamkara Buddha)’ - This is the answer in the second part. The reason why ‘Shan Xian’ (善现, Subhuti) answered this way is to show that ‘Ran Deng Rulai’ (燃灯如来, Dipamkara Tathagata) has already... --------------------------------------------------------------------------------
Chinese
证菩提法故。离名言即佛无说示之相。复明释迦菩萨已登受记之位。位证无生。即知无闻无得之取故。曰于法实无所得也。 经。须菩提于意云何菩萨庄严佛土不 自下断第六疑也。此名菩萨庄严土疑。论叙疑云。若圣人以无为法得名。是法不可取不可说。云何诸菩萨取庄严净佛国土。为断此疑经文有五。一问二答三徴四释五劝。此初问也。如来所以反问须菩提者。为明菩萨必不以取相之心庄严佛土不。 经。不也世尊 第二答也。 经。何以故 第三徴也。何故菩萨非庄严佛土不耶。 经。庄严佛土者即非庄严是名庄严 第四释也。庄严者有二。一取识外净土为所庄严。此是取想庄严也。二了知净土不离自心。此是离想庄严。今言庄严者。是离想庄严也。即非庄严非取心外形相庄严也。是名庄严者。是第一义谛离想庄严也。 经。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 第五劝也。如来所以诫劝者。欲令众生不住心外形相庄严成就。唯识第一义谛庄严也。不应住色生心者。以彼六尘即形相庄严。若住于此便失于彼。是故重言应无所住而生其心。 经。须菩提譬如有人身如须弥山王于意云何是身为大不 自下断第七疑也。 现代汉语译本：为了证得菩提之法，远离名言概念，即是佛的无说示之相。进一步说明释迦菩萨已经登上受记之位，证得无生之境，因此明白没有听闻、没有获得的执取，所以说对于法实际上没有获得。 经文：须菩提，你的意思如何？菩萨庄严佛土吗？这是为了断除第六个疑惑。这称为菩萨庄严佛土的疑惑。论中叙述疑惑说：如果圣人以无为法得名，那么这个法是不可取、不可说的，为什么诸菩萨要取庄严清净的佛国土呢？为了断除这个疑惑，经文有五个部分：一问、二答、三征、四释、五劝。这是最初的提问。如来之所以反问须菩提，是为了说明菩萨一定不以取相之心来庄严佛土吧？ 经文：不，世尊。这是第二个回答。 经文：为什么呢？这是第三个征问。为什么菩萨不是庄严佛土呢？ 经文：庄严佛土，即非庄严，是名庄严。这是第四个解释。庄严有两种：一种是取识外的净土作为所庄严的对象，这是取想庄严。另一种是了知净土不离自心，这是离想庄严。现在所说的庄严，是离想庄严。即非庄严，不是取心外的形相来庄严。是名庄严，是第一义谛的离想庄严。 经文：是故，须菩提，诸菩萨摩诃萨应该这样生清净心，不应该住在色（rupa，形色）上生心，不应该住在声（shabda，声音）、香（gandha，气味）、味（rasa，味道）、触（sparsha，触觉）、法（dharma，事物）上生心，应该无所住而生其心。这是第五个劝诫。如来之所以告诫劝勉，是想让众生不住在心外的形相庄严上成就，而是唯识第一义谛的庄严。不应该住在色上生心，是因为这六尘（sadayatana，六根的对境）就是形相庄严。如果住在这里，就会失去那边的。所以再次强调应该无所住而生其心。 经文：须菩提，譬如有人身如须弥山王（Sumeru，佛教中的圣山），你的意思如何？这个身体大吗？这是为了断除第七个疑惑。
English
English version: In order to realize Bodhi (enlightenment) Dharma (teachings), to be apart from conceptual language is the aspect of the Buddha's non-demonstration. Furthermore, it clarifies that Shakyamuni (释迦牟尼) Bodhisattva (菩萨) has already ascended to the position of receiving prediction, attaining the state of non-origination. Therefore, it is understood that there is no grasping of hearing or attainment, hence it is said that in reality, there is no attainment of Dharma. Sutra: 'Subhuti (须菩提), what do you think? Do Bodhisattvas adorn Buddha lands?' This is to dispel the sixth doubt. This is called the doubt of Bodhisattvas adorning Buddha lands. The treatise narrates the doubt, saying: 'If a sage is named by the unconditioned Dharma, then this Dharma is neither attainable nor speakable. Why do Bodhisattvas take to adorn pure Buddha lands?' To dispel this doubt, the sutra has five parts: question, answer, inquiry, explanation, and exhortation. This is the initial question. The reason why the Tathagata (如来) asks Subhuti in return is to clarify that Bodhisattvas certainly do not adorn Buddha lands with a mind of grasping at appearances, right? Sutra: 'No, World Honored One (世尊).' This is the second answer. Sutra: 'Why?' This is the third inquiry. Why is it that Bodhisattvas do not adorn Buddha lands? Sutra: 'To adorn Buddha lands is, in fact, not adornment; it is called adornment.' This is the fourth explanation. There are two types of adornment: one is to take the pure land outside of consciousness as the object to be adorned; this is adornment of grasping at appearances. The other is to understand that the pure land is not apart from one's own mind; this is adornment of being apart from appearances. The adornment now spoken of is adornment of being apart from appearances. 'Is, in fact, not adornment' means not adorning by grasping at external forms. 'It is called adornment' is the adornment of being apart from appearances in the First Principle Truth (paramartha-satya). Sutra: 'Therefore, Subhuti, all Bodhisattva-Mahasattvas (菩萨摩诃萨) should generate a pure mind in this way, not dwelling on form (rupa) to generate a mind, not dwelling on sound (shabda), smell (gandha), taste (rasa), touch (sparsha), or dharma to generate a mind; one should generate a mind without dwelling anywhere.' This is the fifth exhortation. The reason why the Tathagata admonishes and exhorts is to prevent sentient beings from achieving adornment by dwelling on external forms, but rather to achieve adornment of the First Principle Truth of Consciousness-Only. One should not dwell on form to generate a mind because these six sense objects (sadayatana) are the adornment of forms. If one dwells here, one will lose that there. Therefore, it is emphasized again that one should generate a mind without dwelling anywhere. Sutra: 'Subhuti, suppose someone's body is like Mount Sumeru (须弥山王), what do you think? Is this body large?' This is to dispel the seventh doubt. --------------------------------------------------------------------------------
Chinese
此报佛有取疑。论叙疑云。若圣人以无为法得名。彼法不可取不可说。云何受乐报佛自取法王身。云何余世间人复取彼是法王身。为断此疑经文有二。初问答断疑。后校量显胜。前中有四。一问二答三徴四释。此初问也。言譬如有人举报佛之身也。如须弥山王者。显身胜大也。是身为大不者。问佛大身有分别心取大相不。须弥山者此云妙高。四宝合成。六万诸山而为眷属。然今此中以彼山王喻报佛身。如须弥山王出过众山故名为大。而不自取我是山王。受乐报佛出过众圣胜故名大。而不自取我是法王。其义相似故引为喻。 经。须菩提言甚大世尊 第二答也。答意是身虽大以无分别不取大相。 经。何以故 第三徴也。其无分别其故何耶。 经。佛说非身是名大身 第四释也。佛说非身者。非有漏有为身也。是名大身者。是无漏无为身也。 经。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 第二校量显胜也。文中有二。先约外财。后约内财。前中复二。一举劣胜。二释胜所以。前中复二。初举劣后显胜。前中又四。一问沙二答沙三问福四答福。此即第一问沙也。此下所以重校量者。为破疑情外人疑曰。前说持经四句过于三千世界七宝布施。今说无量恒河沙世界七宝。 现代汉语译本： 此段经文讲述了有人对报佛（报身佛，指通过修行获得的佛身）产生疑问的情况。论述中提出了这样的疑问：如果圣人是通过‘无为法’（不造作、不强求的自然法则）而得名的，那么这种‘法’（佛法，真理）是不可执取、不可言说的。那么，如何解释‘受乐报佛’（享受快乐果报的报身佛）自己执取‘法王身’（佛的尊称，意为佛法之王）呢？又如何解释其他世间之人也执取‘彼’（指报身佛）为‘法王身’呢？为了消除这些疑问，经文分两个部分：首先是通过问答来消除疑问，然后是通过比较来彰显殊胜之处。在问答部分又分为四个小部分：提问、回答、追问和解释。这里是第一个部分，即提问。经文说，譬如有人举报佛的身，就像须弥山王（Sumeru，佛教宇宙观中的中心山）一样。用须弥山王来显示佛身的殊胜和巨大。提问：佛的大身是否因为有分别心而执取了‘大相’（伟大的表象）呢？须弥山，翻译为‘妙高’，由四宝合成，有六万座山作为眷属。这里用须弥山王来比喻报佛身，就像须弥山王超出其他山峰一样，所以被称为‘大’，但它并不自己执取‘我是山王’。‘受乐报佛’超出其他圣者，所以被称为‘大’，但它并不自己执取‘我是法王’。它们的意义相似，所以用须弥山王来作比喻。 经文：‘须菩提言：甚大，世尊！’这是第二个部分，即回答。回答的意思是，佛身虽然巨大，但因为没有分别心，所以不执取‘大相’。 经文：‘何以故？’这是第三个部分，即追问。为什么没有分别心呢？ 经文：‘佛说：非身，是名大身。’这是第四个部分，即解释。佛说‘非身’，指的是不是有漏有为之身（受烦恼束缚、由因缘和合而成的身）。‘是名大身’，指的是无漏无为之身（不受烦恼束缚、不依赖因缘而存在的身）。 经文：‘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？’这是第二个大的部分，即通过比较来彰显殊胜之处。这部分分为两个小部分：先是以外财（身外之物）作比较，然后以内财（内在功德）作比较。以外财作比较的部分又分为两个小部分：先举出较差的，然后彰显殊胜的。先举出较差的部分又分为四个小部分：问沙的数量、回答沙的数量、问福德、回答福德。这里是第一个小部分，即问沙的数量。下面之所以要重复进行比较，是为了破除疑虑。外人可能会怀疑说：前面说持经四句（《金刚经》中的四句偈）的功德超过用三千大千世界的七宝布施，现在又说用无量恒河沙世界的七宝布施。