English
Great principle. Sutra: Why? From below, it explains cultivating wisdom. The text has three parts: first, a direct explanation; second, a repeated confirmation; and third, a differentiation of differences. The first part has two sections: first, a question; then, an explanation. This text is the question. The meaning of the question is: Having cultivated and achieved blessings, and having generated pure faith, what is the meaning of further explaining the cultivation of wisdom? Sutra: These beings no longer have the perception of self, the perception of person, the perception of sentient being, or the perception of lifespan. The following text is the explanation. This again has two parts: first, explaining the separation from the perception of self; second, explaining the separation from the perception of dharma. This text is the first part. Question: The four perceptions of self are collectively called self-attachment. What is the difference in establishing four names? Answer: Not observing the differences of the three times (past, present, future), generally clinging to 'I' is called the perception of self. Considering the present aggregates as having continuity with the previous meaning is called the perception of sentient being. Considering the present aggregates as the cause of a lifetime's duration is called the perception of lifespan. Considering the present aggregates as tending towards the six supernormal powers is called the perception of person. Due to these differences, they are called the four perceptions. Sutra: There is no perception of dharma, nor is there a perception of non-dharma. The following text separately explains the separation from the perception of dharma. According to the Wei translation of the sutra, there are four sentences. Here, there are only two sentences. 'No perception of dharma' means separating from the fault of augmentation. 'Nor is there a perception of non-dharma' means separating from the clinging to diminution. Sutra: Why? From below is the second confirmation. The text has two parts: first, a question; then, an explanation. This is the first question. The meaning of the question is: Having already separated from the perception of self and achieved pure realization, what is the reason for further separating from the perception of dharma? Sutra: If these beings grasp at any perception in their minds, they are then attached to self, person, sentient being, and lifespan. The following text is the explanation. The text again has two parts: first, a general statement; then, a specific explanation. This text is the first part. It is called a general statement because it broadly mentions the two attachments of existence and non-existence. Dharma-attachment is the cause, and self-attachment is the result. If dharma-attachment is not severed, self-attachment will still arise. Therefore, it says, 'If they grasp at any perception in their minds,' grasping at the two kinds of perceptions of existence and non-existence. 'They are then attached to self, person, etc.' means that self-attachment arises from this. Sutra: If they grasp at the perception of dharma, they are then attached to self, person, sentient being, and lifespan. The following is the separate explanation. Within this, there are two parts: first, explaining the separation from the perception of self; second, explaining the separation from the perception of dharma. This text is the first part. 'If they grasp at the perception of dharma' means falsely clinging to the belief that all dharmas have a real substance. Then it is -------------------------------------------------------------------------------- 着我人等者。法执为因我执还生也。
Chinese
经。何以故 第二释无法相也。文中有二。先徴后释。此初徴也。前离法相已我执不生。更离非法相其故何耶。 经。若取非法相即着我人众生寿者 后文释也。虽离法相不起我执。若取非法相还成法执。法执为因人执还生故。云若取非法相。即着我人众生寿者。 经。是故不应取法不应取非法 后文辨异也。文中有二。初正简后引证。此文初也。此中文意欲明证信。离法非法不同向前所说此信。不应取法者。不应如声取法也。不应取非法者。随顺第一义智正说如是取也。 经。以是义故如来常说汝等比丘知我说法。如筏喻者法尚应舍何况非法 后文引证也。得旨忘诠法尚应舍。凭诠会旨。何况取为非法。此意明证信。于言教上不得作有无信也。 经。须菩提于意云何如来得阿耨多罗三藐三菩提耶如来有所说法耶 自下断第三疑也。此名化佛证说疑。论叙疑云。向说不可以身相成就得见如来。何以故如来非有为相得名故。若如是云何释迦牟尼佛得阿耨多罗三藐三菩提说名为佛。云何为人说法。为断此疑经文有二。一问答断疑。二校量显胜。前中有六。一问二答三徴四释五重徴六重释。此初问也。汝意可谓。化身如来所得菩提是真得耶说四谛法是真 现代汉语译本：执着于‘我’、‘人’等概念的人，其根本原因是法执，因为法执会导致我执的再次产生。 经文：‘何以故？’（为什么呢？）这是第二次解释‘无法相’。经文分为两部分：先提问，后解释。这是提问部分。前面已经讲了要远离法相，这样我执就不会产生。如果进一步远离非法相，原因是什么呢？ 经文：‘若取非法相，即着我人众生寿者。’（如果执着于非法相，就会执着于我、人、众生、寿者。）这是后面的解释。即使远离了法相，不起我执，如果执着于非法相，仍然会形成法执。法执是产生人执的原因，所以说‘若取非法相，即着我人众生寿者’。 经文：‘是故不应取法，不应取非法。’（所以不应该执着于法，也不应该执着于非法。）这是后面的辨别差异。经文分为两部分：先是正面简要说明，然后引用证据。这是经文的开始部分。这段经文的意义在于明确证明和确立信心。远离法和非法与前面所说的这种信心不同。‘不应取法’，不应该像执着于声音一样执着于法。‘不应取非法’，应该随顺第一义智（paramārtha-jñāna，指最高的智慧）正确地理解和接受。 经文：‘以是义故，如来常说：汝等比丘，知我说法，如筏喻者，法尚应舍，何况非法？’（因为这个原因，如来经常说：你们这些比丘，要知道我所说的法，就像用筏子过河一样，过了河筏子尚且应该舍弃，何况不是正法的非法呢？）这是后面的引用证据。领悟了宗旨就应该忘记诠释的工具，正法尚且应该舍弃，更何况执着于被认为是非法的呢？这段话是为了明确证明和确立信心，不要在言教上产生有或无的执着。 经文：‘须菩提（Subhūti，佛陀的弟子），于意云何？如来得阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi，无上正等正觉）耶？如来有所说法耶？’（须菩提，你认为怎么样？如来证得了无上正等正觉吗？如来有所说法吗？）下面是断除第三种疑惑。这被称为化佛（nirmāṇa-buddha，佛的化身）的证说之疑。论中叙述疑惑说：前面说不能通过身体的相貌来成就和见到如来，为什么呢？因为如来不是通过有为的相貌而得名的。如果这样，释迦牟尼佛（Śākyamuni Buddha，佛教的创始人）是如何证得阿耨多罗三藐三菩提，并被称为佛的呢？又是如何为人说法的呢？为了断除这种疑惑，经文分为两部分：一是问答断疑，二是校量显示殊胜。前面一部分又分为六个小部分：一问，二答，三提问，四解释，五重提问，六重解释。这是第一个问题。你的意思是，化身如来所证得的菩提是真正证得的吗？所说的四谛法（catvāri āryasatyāni，佛教的基本教义）是真实的吗？
English
English version: Those who are attached to concepts such as 'self' and 'person' have their root cause in attachment to the Dharma (law, teaching), because attachment to the Dharma leads to the re-emergence of attachment to the self. Sutra: 'What is the reason?' This is the second explanation of 'no Dharma characteristics'. The text is in two parts: first a question, then an explanation. This is the initial question. Previously, it was said to stay away from Dharma characteristics so that attachment to the self would not arise. What is the reason for further distancing oneself from non-Dharma characteristics? Sutra: 'If one grasps non-Dharma characteristics, one becomes attached to self, person, sentient being, and life-span.' This is the subsequent explanation. Even if one is detached from Dharma characteristics and does not give rise to attachment to the self, if one grasps non-Dharma characteristics, one still forms attachment to the Dharma. Attachment to the Dharma is the cause of the arising of attachment to the person, hence the saying, 'If one grasps non-Dharma characteristics, one becomes attached to self, person, sentient being, and life-span'. Sutra: 'Therefore, one should not grasp the Dharma, nor should one grasp the non-Dharma.' This is the subsequent differentiation. The text is in two parts: first a direct and concise statement, then a citation of evidence. This is the beginning of the text. The meaning of this text is to clearly demonstrate and establish faith. Distancing oneself from Dharma and non-Dharma is different from the faith mentioned earlier. 'One should not grasp the Dharma' means one should not grasp the Dharma like clinging to sound. 'One should not grasp the non-Dharma' means one should follow the First Principle Wisdom (paramārtha-jñāna, ultimate wisdom) and correctly understand and accept it. Sutra: 'For this reason, the Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) often says: You monks, know that my teaching is like a raft. Even the Dharma should be abandoned, let alone the non-Dharma.' This is the subsequent citation of evidence. Having grasped the essence, one should forget the means of expression. Even the Dharma should be abandoned, let alone clinging to what is considered non-Dharma. This passage is to clearly demonstrate and establish faith, and one should not develop attachment to existence or non-existence based on verbal teachings. Sutra: 'Subhūti (Subhūti, a disciple of the Buddha), what do you think? Did the Tathagata attain Anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment)? Does the Tathagata have a Dharma to teach?' The following is to dispel the third doubt. This is called the doubt about the testimony of the Nirmāṇa-buddha (nirmāṇa-buddha, emanation body of the Buddha). The treatise narrates the doubt, saying: Earlier it was said that one cannot achieve and see the Tathagata through the characteristics of the body. Why? Because the Tathagata is not named through conditioned characteristics. If so, how did Śākyamuni Buddha (Śākyamuni Buddha, the founder of Buddhism) attain Anuttarā-samyak-saṃbodhi and be called a Buddha? And how does he teach the Dharma to others? To dispel this doubt, the text is in two parts: first, answering questions to dispel doubt, and second, comparing and revealing superiority. The first part is further divided into six sub-parts: first a question, second an answer, third a question, fourth an explanation, fifth a repeated question, and sixth a repeated explanation. This is the first question. What do you mean, is the Bodhi attained by the Nirmāṇa-buddha truly attained? Is the Four Noble Truths (catvāri āryasatyāni, the fundamental teachings of Buddhism) that are taught true? -------------------------------------------------------------------------------- 说耶。
Chinese
经。须菩提言如我解佛所说义无有定法名阿耨多罗三藐三菩提亦无有定法如来可说 第二答也。言如来者。三身之中是化身也。此佛于金刚座上示得菩提。不依法空非真证故。鹿野苑中十二行相现转法轮。但说小乘非真说故。由斯善现答此二相无有定法名为证说矣。 经。何以故 第三徴也。岂得如来都不说耶。是故论云。有人谤言如来一向不说法故。 经。如来所说法皆不可取不可说非法非非法 第四释也。此中但说言化说非真非谓都无言说。是故经言。如来所说法皆不可取不可说也。听者不可作有无相取说者不可作有无相说。何以故。非法非非法故。言非法者妄法无体故。非非法者真如实有故。 经。所以者何 第五重徴也。何故但言如来所说法耶。不言如来所证法耶。 经。一切贤圣皆以无为法而有差别 第六重释也。一切圣人皆证真如无为。为此立三乘贤圣等差别名也。以下智证故得声闻菩提。以中智证故得缘觉菩提。以上智证故得无上菩提。故言而有差别也。 经。须菩提于意云何若人满三千大千世界七宝以用布施是人所得福德宁为多不 第二较量显胜也。文别有二。初举劣后辨胜。初中复四。一问二答三徴四释。此初问也。所以断疑之后有较量者。当知疑 说耶。 经。须菩提言如我解佛所说义无有定法名阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）亦无有定法如来可说 第二答也。言如来者。三身之中是化身也。此佛于金刚座上示得菩提（Bodhi，觉悟）。不依法空非真证故。鹿野苑中十二行相现转法轮。但说小乘非真说故。由斯善现答此二相无有定法名为证说矣。 经。何以故 第三徴也。岂得如来都不说耶。是故论云。有人谤言如来一向不说法故。 经。如来所说法皆不可取不可说非法非非法 第四释也。此中但说言化说非真非谓都无言说。是故经言。如来所说法皆不可取不可说也。听者不可作有无相取说者不可作有无相说。何以故。非法非非法故。言非法者妄法无体故。非非法者真如实有故。 经。所以者何 第五重徴也。何故但言如来所说法耶。不言如来所证法耶。 经。一切贤圣皆以无为法而有差别 第六重释也。一切圣人皆证真如无为。为此立三乘贤圣等差别名也。以下智证故得声闻菩提（Bodhi，觉悟）。以中智证故得缘觉菩提（Bodhi，觉悟）。以上智证故得无上菩提（Bodhi，觉悟）。故言而有差别也。 经。须菩提于意云何若人满三千大千世界七宝以用布施是人所得福德宁为多不 第二较量显胜也。文别有二。初举劣后辨胜。初中复四。一问二答三徴四释。此初问也。所以断疑之后有较量者。当知疑