Chinese
大正藏第 85 册 No. 2737 金刚经疏 No. 2737 [cf. No. 235] 金刚经疏 念无。举。须菩提。于意云何。斯陀含。我得斯陀含果不。是第二问也。须陀洹人。尚不生念。斯陀含人。岂敢生念。斯陀含人。进断六品烦恼。生□二家。即证得二果。我得斯陀含果。无问竟也。答。举。须菩提言。不也。世尊。是直答也。不能生念。何以故徴。徴以何故。从以下。斯陀含疏。举。斯陀含名一往来。而实无往来。是名斯陀含。斯陀含者。是此西音。此名往来。亦名薄贪嗔。贪嗔邪见贼庵你也。故薄贪嗔欲。似如来大圆镜智。名一反往来。得无余故。喻赵老停查。合家总灭门。赵老儿。从西征回。改业治畜。生其大富。后有查还来。赵云。且脱庵你也。斯陀含名。结得成名。上来诸文不同。斯陀含斯陀含了既不生念。问陀那含人生念无。举。须菩提于意云何。阿那含。能作是念。我得阿那含果不者。是第三问也。若一来。若一间。总名斯陀含。修断九品。名阿那含。问竟也。须菩提答。举。须菩提言。不也世尊。是正答也。不能生念。何以故徴。徴以何故。从此以下释。看举。阿那含名为不来。而实无来。是名阿那含者。译语释也。臭身者。漏身也。虫身者。 现代汉语译本 大正藏第 85 册 No. 2737 金刚经疏 No. 2737 [cf. No. 235] 金刚经疏 念无。举。须菩提（Subhuti，佛陀的弟子）。于意云何。斯陀含（Sakrdagamin，二果阿罗汉）。我得斯陀含果不。是第二问也。须陀洹人（Srotapanna，初果阿罗汉）。尚不生念。斯陀含人。岂敢生念。斯陀含人。进断六品烦恼。生□二家。即证得二果。我得斯陀含果。无问竟也。答。举。须菩提言。不也。世尊。是直答也。不能生念。何以故徴。徴以何故。从以下。斯陀含疏。举。斯陀含名一往来。而实无往来。是名斯陀含。斯陀含者。是此西音。此名往来。亦名薄贪嗔。贪嗔邪见贼庵你也。故薄贪嗔欲。似如来大圆镜智。名一反往来。得无余故。喻赵老停查。合家总灭门。赵老儿。从西征回。改业治畜。生其大富。后有查还来。赵云。且脱庵你也。斯陀含名。结得成名。上来诸文不同。斯陀含斯陀含了既不生念。问陀那含人生念无。举。须菩提于意云何。阿那含（Anagamin，三果阿罗汉）。能作是念。我得阿那含果不者。是第三问也。若一来。若一间。总名斯陀含。修断九品。名阿那含。问竟也。须菩提答。举。须菩提言。不也世尊。是正答也。不能生念。何以故徴。徴以何故。从此以下释。看举。阿那含名为不来。而实无来。是名阿那含者。译语释也。臭身者。漏身也。虫身者。
English
English version Taisho Tripitaka Volume 85, No. 2737, Commentary on the Diamond Sutra No. 2737 [cf. No. 235] Commentary on the Diamond Sutra Thinking of nothing. Question. Subhuti (Subhuti, a disciple of the Buddha), what do you think? A Sakrdagamin (Sakrdagamin, a second-stage Arhat), does he think, 'I have attained the fruit of Sakrdagamin'? This is the second question. Even a Srotapanna (Srotapanna, a first-stage Arhat) does not give rise to such a thought. How could a Sakrdagamin dare to give rise to such a thought? A Sakrdagamin further cuts off six categories of afflictions. Born into □ two families, he attains the second fruit. 'I have attained the fruit of Sakrdagamin.' The question ends here. Answer. Question. Subhuti said, 'No, World Honored One.' This is a direct answer. He cannot give rise to such a thought. Why ask? Why question? From below, commentary on Sakrdagamin. Question. Sakrdagamin is named 'once-returner,' but in reality, there is no returning. This is called Sakrdagamin. Sakrdagamin is the Western pronunciation of this. This means 'returning,' and also means 'thinning of greed and anger.' Greed, anger, and wrong views are thieves. Therefore, thinning greed and desire is like the Thus Come One's Great Perfect Mirror Wisdom. It is called 'one reverse return,' because nothing remains. It is like old Zhao stopping the investigation, and the whole family being exterminated. Old Zhao returned from the Western expedition, changed his profession to animal husbandry, and became very rich. Later, the investigation returned. Zhao Yun, also escaped. The name Sakrdagamin is formed by combining the results. The preceding texts are different. Sakrdagamin, Sakrdagamin, since he does not give rise to such a thought, does an Anagamin give rise to such a thought? Question. Subhuti, what do you think? An Anagamin (Anagamin, a third-stage Arhat), can he think, 'I have attained the fruit of Anagamin'? This is the third question. Whether it is one return or one interval, it is generally called Sakrdagamin. Cultivating and cutting off nine categories is called Anagamin. The question ends here. Subhuti answers. Question. Subhuti said, 'No, World Honored One.' This is the correct answer. He cannot give rise to such a thought. Why ask? Why question? From here below, explanation. See the question. An Anagamin is named 'non-returner,' but in reality, there is no coming. This is called Anagamin. This is a translation explanation. A stinking body is a leaking body. A worm body is... --------------------------------------------------------------------------------
Chinese
一切虫身也。食身者。阿那含人。不食五谷之类也。毒身者。龙蛇蝎等也。更不还来欲界受身。欲界摄不得。故名不来。经云不来相而来。不见相而见。若来以更不来。若去以更不去。西方名阿那含。此名不来。是名阿那含。从实立名。名阿那含阿那含人既不生念。问阿罗汉人生念无。举。须菩提。于意云何。阿罗汉。能作是念。我得阿罗汉道不。是第四问也问竟。举。须菩提言。不也世尊。是直答也。不能生念。何以故释。看举。实无有法。名阿罗汉。西方名阿罗汉。此名无生。亦名无著。我生以尽。不受后有。诵曰。无量劫来为恩爱。不能割舍离举缘还复将身归恶趣。贪财竞色受诸愆。阿罗汉三名。无贼。贼有三义。一密入人家。二偷人财物。三共主啾唧。从此以下番释。阿罗汉分疏看举。世尊若罗汉。作是念。即着我相。人相众生相。受者相者。此番显也。总名离一切相。故名罗汉。从此以下引证看举。世尊佛说。我得无诤三昧。人中最为第一。是第一离欲。阿罗汉者。用已证成过去诸佛。未来诸佛。现在诸佛。入无诤三昧。是罗汉引证成。诤者啾唧义。罗汉人故名。无诤三昧者。西方音。此名等持。平等持心。一境性故。欲界烦恼。故名为诤。沙弥爱味。被海龙之灾。比丘爱花。被河神之所骂五欲者。色声香 现代汉语译本 一切都是虫类的身体。吃身体的，是阿那含人（Anāgāmin，不还果）。他们不吃五谷之类的食物。毒害身体的，是龙、蛇、蝎子等。他们不再回到欲界受生，因为欲界无法摄取他们，所以称为‘不来’。经中说‘不来相而来，不见相而见’，如果来，就是为了不再来；如果去，就是为了不再去。西方称为阿那含（Anāgāmin），这里称为‘不来’，这就是阿那含（Anāgāmin）的含义，是从实际情况来立名的。既然阿那含人（Anāgāmin）不生念头，那么阿罗汉（Arhat，应供）会生念头吗？ 佛举例说：‘须菩提，你认为如何？阿罗汉（Arhat）会这样想吗：我得到了阿罗汉（Arhat）的果位吗？’这是第四个问题。问完后，须菩提回答说：‘不会的，世尊。’这是直接回答。阿罗汉（Arhat）不会生这样的念头。为什么呢？因为实际上没有一种法可以称为‘阿罗汉（Arhat）’。西方称为阿罗汉（Arhat），这里称为‘无生’，也称为‘无著’。我的生命已经终结，不再受后有的束缚。’ 诵文说：‘无量劫以来，因为恩爱，不能割舍，离开尘世的因缘，还把身体带回恶趣，贪图钱财，争夺美色，遭受各种罪过。’阿罗汉（Arhat）有三个名称：无贼。贼有三种含义：一是偷偷进入别人家，二是偷别人的财物，三是与主人争吵。从这里以下是详细解释。阿罗汉（Arhat）的详细解释。 佛说：‘世尊，如果阿罗汉（Arhat）这样想，就执着于我相、人相、众生相、受者相。’这是进一步的阐释。总的来说，就是远离一切相，所以称为罗汉（Arhat）。从这里以下是引证说明。 佛说：‘世尊，我说我得到了无诤三昧（Araṇa-samādhi，无诤定），在人群中最为第一，这是第一离欲。’阿罗汉（Arhat）用以证明过去诸佛、未来诸佛、现在诸佛都进入无诤三昧（Araṇa-samādhi）。这是罗汉（Arhat）的引证说明。诤，就是争吵的意思。所以称为无诤三昧（Araṇa-samādhi）。无诤三昧（Araṇa-samādhi），是西方音译，这里称为‘等持’，平等地保持心念，达到一心不乱的境界。欲界的烦恼，所以称为‘诤’。沙弥贪爱味道，遭受海龙的灾难；比丘贪爱花朵，被河神所责骂。五欲是色、声、香……
English
English version All are bodies of insects. Those who eat bodies are Anāgāmins (non-returners). They do not eat grains and such. Those who poison bodies are dragons, snakes, scorpions, etc. They will not return to the desire realm to receive a body again. The desire realm cannot hold them, so they are called 'non-returners'. The sutra says, 'Coming with the appearance of not coming, seeing with the appearance of not seeing.' If they come, it is to not come again; if they go, it is to not go again. In the West, they are called Anāgāmins. Here, they are called 'non-returners'. This is the meaning of Anāgāmin, named from the actual situation. Since Anāgāmins do not generate thoughts, do Arhats (worthy ones) generate thoughts? The Buddha gives an example: 'Subhuti, what do you think? Would an Arhat think, 'I have attained the state of Arhat?' This is the fourth question. After asking, Subhuti replies, 'No, World Honored One.' This is a direct answer. Arhats do not generate such thoughts. Why? Because in reality, there is no dharma that can be called 'Arhat'. In the West, they are called Arhats. Here, they are called 'non-birth' or 'non-attachment'. My life is exhausted, and I will not receive future existence.' The verse says, 'For countless kalpas, due to love and affection, I could not relinquish them, leaving the causes and conditions of the world, and bringing my body back to evil realms,贪财竞色受诸愆 (Greedy for wealth, competing for beauty, suffering all kinds of sins).' Arhats have three names: 'no thief'. A thief has three meanings: first, secretly entering someone's house; second, stealing someone's property; third, arguing with the master. From here onwards is a detailed explanation. A detailed explanation of Arhats. The Buddha says, 'World Honored One, if an Arhat thinks this way, they are attached to the self-image, the person-image, the sentient being-image, and the receiver-image.' This is a further explanation. In general, it means being apart from all appearances, so they are called Arhats. From here onwards is evidence and explanation. The Buddha says, 'World Honored One, I said that I have attained the Araṇa-samādhi (non-contentious samadhi), the foremost among people, which is the first detachment from desire.' Arhats use it to prove that past Buddhas, future Buddhas, and present Buddhas all enter Araṇa-samādhi. This is the evidence and explanation of Arhats. Contention means arguing. Therefore, it is called Araṇa-samādhi. Araṇa-samādhi is a transliteration from the West, and here it is called 'equal holding', equally holding the mind, reaching a state of one-pointedness. The afflictions of the desire realm are called 'contention'. A Shramanera (novice monk) who craves flavors suffers the disaster of the sea dragon; a Bhikshu (monk) who loves flowers is scolded by the river god. The five desires are form, sound, fragrance... --------------------------------------------------------------------------------
Chinese
味触。非唯离欲。欲而得离欲名。从此下引成。举。我不作是念。是离欲阿罗汉。世尊者。称佛所说也。但有证智。无妄念故。从此以下证成。看举。若我作是念。我得阿罗汉道。世尊则不说。佛如实知。无妄语故。从此已下。释成是罗汉无。举。须菩提。是乐阿兰那行者。以须菩提。实无所行。而名须菩提。是乐阿兰那行。自念我得阿罗汉道。即未离欲。非阿兰那行者。是此西音。此名寂静行也。上来诸文不同。四沙门果并了。从此以下。降伏正报相依报相。事在明朝。从此以下。说然灯佛。以广所闻。于中有二。先举初文。举。佛告须菩提。如来昔在燃灯佛所。于法有所得不。问所解也。如来昔在然灯佛所。有法得无法得。仰答也。从此以下。止陈实状。须菩提分疏。举。世尊。如来在燃灯佛所。于法实无所得。以解仰答也。释迦曾供养百万恒沙诸佛。不得佛。何以故。以有所得故。所以不得佛。后于然灯佛。乃蒙受记。何以故。以无所得故。此名真得。喻有一小儿觅度。处处求阿师。处处求索。即敬不得度。何以故。以有觅心。于后自读经即得 然灯者会须自然。即得成佛。摩纳仙人者。然灯佛与受记。今释迦者是也。四缘者。一因缘。二无上缘。三等无间缘。四所缘缘。一切法。具此四缘。然可成佛言于者。 现代汉语译本： 味触。并非仅仅是远离欲望，因为有了欲望才能说得上是远离欲望。从这里开始以下引用来加以说明。举例：‘我不作是念’，意思是‘我没有这样的想法’，即‘我是已离欲的阿罗汉’。‘世尊者’，是称颂佛所说的话。因为只有证悟的智慧，没有虚妄的念头。从这里以下是证明和完成。看举例：‘若我作是念，我得阿罗汉道’，如果我这样想，‘我已经证得阿罗汉的境界’，世尊就不会这样说。佛如实地知道，没有虚妄的言语。从这里以下，解释说明这位罗汉没有执着。举例：‘须菩提，是乐阿兰那行者’，因为须菩提实际上没有什么行为，所以才被称为‘须菩提，是乐于寂静修行的人’。如果自己认为‘我已证得阿罗汉的境界’，那就是还没有远离欲望，不是真正的阿兰那行者。‘阿兰那’是西方的音译，意思是寂静的修行。以上这些经文各有不同，四种沙门果都已阐明。从这里以下，降伏正报之相和依报之相，事情将在明天说明。从这里以下，讲述燃灯佛（Dipamkara Buddha）的故事，以扩展所听闻的。其中有两点，先举出第一段经文。举例：‘佛告须菩提，如来昔在燃灯佛所，于法有所得不？’，这是问如来过去在燃灯佛那里，对于佛法是否有所领悟。‘如来昔在燃灯佛所，有法得无法得？’，这是仰慕地回答。从这里以下，只是陈述实际情况。须菩提分条解释。举例：‘世尊，如来在燃灯佛所，于法实无所得’，这是用理解来仰慕地回答。释迦牟尼（Sakyamuni）曾经供养百万恒河沙数那么多的佛，却未能成佛，为什么呢？因为有所得的缘故。因为有所得，所以不能成佛。后来在燃灯佛那里，才蒙受授记，为什么呢？因为无所得的缘故。这才是真正的获得。比如有一个小孩寻找度化，到处寻找阿阇梨（acharya，导师），到处求索，却始终无法得到度化。为什么呢？因为有寻求的心。之后自己读经就领悟了。燃灯佛的会面必须是自然的，才能成就佛果。摩纳仙人（Manava）就是燃灯佛授记的对象，也就是现在的释迦牟尼。四缘指的是：一、因缘（hetu-paccaya），二、无上缘（adhipati-paccaya），三、等无间缘（samanantara-paccaya），四、所缘缘（alambana-paccaya）。一切法都具备这四种缘，然后才能成就佛果。‘于’这个字。