English
Say (it). Sutra: Subhuti (须菩提) said, 'As I understand the meaning of what the Buddha has said, there is no fixed Dharma (法，law/teaching) called Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提, unsurpassed, complete and perfect enlightenment), nor is there any fixed Dharma (法，law/teaching) that the Tathagata (如来，Thus Come One) can speak.' This is the second answer. 'Tathagata (如来，Thus Come One)' refers to the Transformation Body among the three bodies. This Buddha demonstrated attaining Bodhi (菩提，enlightenment) on the Vajra seat. Because it does not rely on the emptiness of Dharma (法，law/teaching), it is not a true realization. In the Deer Park, the twelve aspects of the Dharma wheel were manifested. However, only the Hinayana (小乘，lesser vehicle) was taught, not the true teaching. Therefore, Subhuti (善现) answered that these two aspects have no fixed Dharma (法，law/teaching) called realization and teaching. Sutra: Why? This is the third question. Could it be that the Tathagata (如来，Thus Come One) does not speak at all? Therefore, the treatise says, 'Some people slanderously say that the Tathagata (如来，Thus Come One) never speaks the Dharma (法，law/teaching).' Sutra: The Dharma (法，law/teaching) spoken by the Tathagata (如来，Thus Come One) is neither graspable nor speakable, neither Dharma (法，law/teaching) nor non-Dharma (法，law/teaching). This is the fourth explanation. Here, it only says that the transformation body speaks, not that there is no speech at all. Therefore, the sutra says, 'The Dharma (法，law/teaching) spoken by the Tathagata (如来，Thus Come One) is neither graspable nor speakable.' Listeners should not grasp it as having existence or non-existence, and speakers should not speak of it as having existence or non-existence. Why? Because it is neither Dharma (法，law/teaching) nor non-Dharma (法，law/teaching). 'Not Dharma (法，law/teaching)' means that deluded Dharmas (法，law/teaching) have no substance. 'Not non-Dharma (法，law/teaching)' means that True Thusness (真如) truly exists. Sutra: Why is this so? This is the fifth repeated question. Why only say the Dharma (法，law/teaching) spoken by the Tathagata (如来，Thus Come One)? Why not say the Dharma (法，law/teaching) realized by the Tathagata (如来，Thus Come One)? Sutra: All sages and saints are differentiated by the unconditioned Dharma (法，law/teaching). This is the sixth repeated explanation. All sages realize True Thusness (真如), which is unconditioned. Therefore, the names of the three vehicles, sages, and saints are established. Those with lower wisdom attain Sravaka Bodhi (声闻菩提，enlightenment of the Hearers). Those with middle wisdom attain Pratyekabuddha Bodhi (缘觉菩提，enlightenment of those enlightened by themselves). Those with higher wisdom attain Anuttara-samyak-sambodhi (无上菩提，unsurpassed enlightenment). Therefore, it is said that there are differences. Sutra: Subhuti (须菩提), what do you think? If someone filled three thousand great thousand worlds with the seven treasures and used them for giving, would the merit obtained by this person be great? This is the second comparison to show superiority. The text is divided into two parts. First, the inferior is mentioned, and then the superior is distinguished. The first part is further divided into four parts: question, answer, inquiry, and explanation. This is the first question. The reason why there is a comparison after resolving doubts is that doubt should be known. --------------------------------------------------------------------------------
Chinese
生即理惑。疑断即福增。福增既在于能诠故彰施福之非福。而今返问善现者。宝丰而福胜故曰甚多。 经。何以故 第三徴也。以多为聚。聚有二义。一积聚义。二进趣义。义既有两。今但言多为目何等故须徴矣。 经。是福德即非福德性是故如来说福德多 第四释也。言福德者。谓施等积聚之福也。即非福德性者。谓非持经说法进取之福也。是故如来说福德多者。是积聚多也。 经。若复有人于此经中受持乃至四句偈等为他人说其福胜彼 第二辨胜也。文中有四。一标二徴三释四结。此初也施宝虽满于大千。总以积聚之福故多为劣。持经下至于四句为是进取之福。故名为胜。言受持者。受谓领纳听闻。持谓任持不忘。受持者令自成佛。为他说者令他成佛。自利利他皆菩提业。是故此福胜彼难量矣。 经。何以故 第二徴也。怪其福胜所以返徴。是故论云云何此二能大得菩提耶。 经。须菩提一切诸佛及诸佛阿耨多罗三藐三菩提法皆从此经出 第三释也。一切诸佛者。所谓法身诸佛也。及诸佛阿耨多罗三藐三菩提者。谓报化身也。皆从此经出者。法身从此经显出。报化二身从此经生出也。 经。须菩提所谓佛法者即非佛法 第四结也。此明生了二因得三身果。总名佛法。佛谓觉 现代汉语译本： 生起即是理性的迷惑。疑惑断除，福德就会增长。福德的增长在于能够诠释，所以彰显了布施福德并非真正的福德。现在反过来问善现（Subhuti，须菩提），是因为宝物布施的福德比不上持经的福德，所以说‘甚多’。 经文：‘何以故？’（为什么呢？）这是第三次提问。以‘多’作为聚集。聚集有两种含义：一是积累的含义，二是进取的含义。既然含义有两方面，现在只说‘多’作为目标，为什么要提问呢？ 经文：‘是福德，即非福德性，是故如来说福德多。’这是第四次解释。所说的福德，是指布施等积累的福德。‘即非福德性’，是指不是持经说法进取的福德。‘是故如来说福德多’，是说积累的福德多。 经文：‘若复有人于此经中受持乃至四句偈等，为他人说，其福胜彼。’这是第二次辨别胜劣。文中有四个部分：一、标示；二、提问；三、解释；四、总结。这是第一个部分。即使用充满大千世界的宝物布施，总归是积累的福德，所以‘多’也显得低劣。持经乃至四句偈，是进取的福德，所以称为殊胜。所说的‘受持’，‘受’是指领纳听闻，‘持’是指任持不忘。‘受持’是为了让自己成就佛果，‘为他说’是为了让他人成就佛果。自利利他都是菩提事业，所以这种福德胜过之前的难以衡量。 经文：‘何以故？’这是第二次提问。奇怪这种福德的殊胜，所以反过来提问。因此论中说：‘为什么这二者能够大大获得菩提呢？’ 经文：‘须菩提（Subhuti，须菩提），一切诸佛及诸佛阿耨多罗三藐三菩提法，皆从此经出。’这是第三次解释。‘一切诸佛’，是指法身诸佛。‘及诸佛阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi）’，是指报身和化身。‘皆从此经出’，法身从此经显现出来，报身和化身从此经产生出来。 经文：‘须菩提（Subhuti，须菩提），所谓佛法者，即非佛法。’这是第四次总结。这说明生起和了悟两种因，得到法身、报身、化身三种果，总称为佛法。佛，是觉悟。
English
English version: Arising is the delusion of reason. The cessation of doubt leads to an increase in merit. The increase in merit lies in the ability to explain, thus highlighting that the merit of giving is not true merit. Now, questioning Subhuti (Subhuti, 须菩提) is because the merit of giving treasures is not comparable to the merit of upholding the Sutra, hence the saying 'much more'. Sutra: 'Why is that?' This is the third question. 'Much' is used as an accumulation. Accumulation has two meanings: one is the meaning of accumulation, and the other is the meaning of progress. Since there are two aspects to the meaning, now only saying 'much' as the goal, why is it necessary to question? Sutra: 'That merit is not the nature of merit, therefore the Tathagata says the merit is much.' This is the fourth explanation. The so-called merit refers to the accumulated merit of giving, etc. 'Not the nature of merit' refers to not the merit of upholding the Sutra and expounding the Dharma for progress. 'Therefore the Tathagata says the merit is much' means that the accumulated merit is much. Sutra: 'Furthermore, if someone upholds even four lines of verses from this Sutra and explains them to others, their merit surpasses that.' This is the second distinction between superiority and inferiority. There are four parts in the text: 1. Indication; 2. Question; 3. Explanation; 4. Conclusion. This is the first part. Even if giving treasures filling the great thousand worlds, it is still the accumulated merit, so 'much' appears inferior. Upholding the Sutra, even just four lines of verses, is the merit of progress, so it is called superior. The so-called 'upholding' means 'receiving' as in accepting and listening, and 'holding' as in maintaining without forgetting. 'Upholding' is to enable oneself to achieve Buddhahood, and 'explaining to others' is to enable others to achieve Buddhahood. Benefiting oneself and benefiting others are both Bodhi activities, so this merit surpasses the previous one immeasurably. Sutra: 'Why is that?' This is the second question. It is strange that this merit is superior, so the question is asked in return. Therefore, the treatise says: 'Why can these two greatly attain Bodhi?' Sutra: 'Subhuti (Subhuti, 须菩提), all Buddhas and the Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi) Dharma of all Buddhas come from this Sutra.' This is the third explanation. 'All Buddhas' refers to the Dharmakaya Buddhas. 'And the Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi) of all Buddhas' refers to the Sambhogakaya and Nirmanakaya. 'All come from this Sutra' means that the Dharmakaya is revealed from this Sutra, and the Sambhogakaya and Nirmanakaya are produced from this Sutra. Sutra: 'Subhuti (Subhuti, 须菩提), what is called the Buddha-dharma is not the Buddha-dharma.' This is the fourth conclusion. This explains that the two causes of arising and understanding lead to the three fruits of Dharmakaya, Sambhogakaya, and Nirmanakaya, which are collectively called Buddha-dharma. Buddha means enlightenment. --------------------------------------------------------------------------------
Chinese
者。即能觉为智身。法谓所证。即所觉为法身。能觉所觉合而称之故名佛法。即非佛法者。谓如来所得佛法非二乘等共佛法矣。 经。须菩提于意云何须陀洹能作是念我得须陀洹果不 自下断第四疑。此名声闻得果疑。论叙疑云。何说圣人以无为法得名。以是义故。彼法不可取不可说。若尔须陀洹等圣人取自果。云何言彼法不可取不可说。既如证如说。云何成不可取说。为断此疑经文有三。一总约四果以显其得。二别约罗汉以显其失。三引己证成种彰其事。前中有四。所谓四果。一一果中皆有问答徴释。此即初果之中第一问也。须陀洹者名合二义。一名预流。创预出世圣果流故。二名逆流。已逆世间生死流故。此人永断三界见惑我执已亡。以须菩提证无学道能知是事。为欲成其无取说义。是故问言。须陀洹人已断我执。作是念言我得果以不。 经。须菩提言不也世尊 第二答也。善现了知须陀洹人我执已亡。离分别见故答言不也。 经。何以故 第三徴也。 经。须陀洹名为入流而无所入不入色声香味触法是名须陀洹 第四释也。名为入流者。义如上解。而无所入者。以无我故。而不见有我。是入流者不入色声香等者。以无我故不见六尘境界。以为我所故言不入也。 经。须菩提于意 现代汉语译本： ‘者’，指的是能觉悟的心，即能觉悟的心是智身（智慧之身）。‘法’，指的是所证悟的真理，即所觉悟的境界是法身（法性之身）。能觉悟的心和所觉悟的真理合在一起称之为佛法。‘即非佛法者’，指的是如来所证得的佛法不是二乘（声闻乘和缘觉乘）等所能共同证得的佛法。 ‘经：须菩提，于意云何？须陀洹能作是念，我得须陀洹果不？’——下面是断除第四个疑惑。这是关于声闻乘人证得果位的疑惑。论中叙述疑惑说：为什么说圣人以无为法而得名？因为这个缘故，那个法是不可取、不可说的。如果这样，须陀洹（Srotapanna，入流果）等圣人证得了自己的果位，怎么说那个法是不可取、不可说的呢？既然如实证得，如实宣说，怎么能说是不可取、不可说的呢？为了断除这个疑惑，经文有三个部分：一是总的说明四果（Sotapanna，入流果；Sakadagamin，一来果；Anagamin，不还果；Arhat，阿罗汉果）以显示其证得；二是分别说明阿罗汉（Arhat）以显示其缺失；三是引用自己的证悟来成就并彰显这件事。前面一部分中有四个方面，即所谓的四果。每一个果位中都有问答和解释。这里是初果中的第一个问题。须陀洹（Srotapanna）这个名称包含两个含义：一是名为入流，刚开始进入出世圣果之流；二是名为逆流，已经逆转世间生死之流。这个人永远断除了三界的见惑，我执已经消亡。因为须菩提（Subhuti）证得了无学道，能够知道这件事，为了成就其无取说的意义，所以问说：须陀洹（Srotapanna）人已经断除了我执，会这样想‘我得到了果位’吗？ ‘经：须菩提言：不也，世尊。’——这是第二个回答。善现（Subhuti的另一个名字）了知须陀洹（Srotapanna）人我执已经消亡，远离了分别见，所以回答说‘不’。 ‘经：何以故？’——这是第三个提问。 ‘经：须陀洹名为入流，而无所入，不入色声香味触法，是名须陀洹。’——这是第四个解释。‘名为入流’，含义如上面所解释的。‘而无所入’，因为没有我，所以不见有我。‘是入流者不入色声香等’，因为没有我，所以不见六尘境界，以为是我所有的，所以说不入。 ‘经：须菩提，于意……’