English
English version: Descendants, also need to have wealthy Bodhisattvas teach sentient beings, and it should be like this, so that the Buddha's seed is not cut off. The above texts are different, reciting the 'Four-Line Sutra of Past Blessings' is completed. Recitation: The Buddha is always in the world, not tainted by worldly dharmas, not distinguishing worldly affairs, therefore I respectfully bow to the Buddha who contemplates nothing. It is also said: Wearing your worldly clothes, eating your worldly food, mingling with you in the dust, yet you see yourself and do not recognize yourself. The previous upper and middle volumes are finished, from here onwards entering the lower volume. Next, it will explain the path to the ultimate ground, non-abiding prajna (wisdom), and the merits of the Tathagata (如来). In this section, first, Subhuti (须菩提) briefly asks, and then the Tathagata explains extensively. There are two points in it, first presenting the initial text: Presenting: At that time, Subhuti (须菩提) said to the Buddha: 'World Honored One, how should good men and good women, who have aroused the mind of Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提心, unsurpassed perfect enlightenment), abide? How should they subdue their minds?' This is the initial brief question. 'Good men' refers to those who have aroused the mind. 'Arousing the mind of Anuttara-samyak-sambodhi' refers to arousing the great mind. This is the basis. There are four types of arousing the mind: first, arousing the mind of faith; second, arousing the mind of understanding; third, arousing the mind of practice; and fourth, arousing the mind of realization. The previous three types of arousing the mind have been discussed in the previous texts, and from here we enter into realization. Sakyamuni (释迦牟尼) answers. Presenting: The Buddha told Subhuti (须菩提): 'Good men and good women, who have aroused the mind of Anuttara-samyak-sambodhi, should give rise to such a thought: I should liberate all sentient beings.' Because sentient beings cannot liberate themselves, Bodhisattvas should undertake the liberation of sentient beings, this is the great matter of the Buddha, therefore Bodhisattvas should abide in this mind. The Tathagata explains extensively, what kind of liberation to perform, and for what purpose to liberate? Presenting: 'After liberating all sentient beings, in reality, there is not a single sentient being who has been liberated.' This is the answer to subduing the mind. There are three points in it: first, practicing the Bodhisattva path, subduing the appearance of self, the mind enters into no-self; second, in the Tathagata ground, subduing the appearance of dharma, the mind enters into the emptiness of dharma; third, in the ground of samsara and nirvana, subduing attachment, the mind attains non-abiding. Realizing the emptiness of self, the Tathagata does not perish.' 'Why?' This is the question. The text is hidden in the question, because the true meaning has not been obtained. Based on what matter is one not called a sentient being? Presenting: If a Bo --------------------------------------------------------------------------------
Chinese
萨。有我相人相。众生相受者相。则非菩萨者。是可灭度非实众生也 所以者何者。以未证真。不了俗故。从此示现证义。举 须菩提。实无有法。发阿耨多罗三藐三菩提者。无一众实灭度故。十八界聚。名一众生。十八界中。无一定主。不可谓有一众生故。十八界法。无一独用。不可说有实法发心。说有众生。及发心者。皆是方便。随俗说也。上来诸文不同。降伏我相。心入于我空智了。从此以下。降伏法相。于中三段经文。先举初文。举 须菩提。于意云何。如来于然灯佛所。有法得阿耨多罗三藐三菩提不。为表圣贤知证同故。有法得不言言。无实法也。有法得无法得。不也世尊。善现此答为成佛义。故言不也。从此须菩提释答。看举 如我解佛所说义。佛于然灯佛所。无有法得阿耨多罗三藐三菩提。阿耨多罗三藐三菩提者。一切法性无住。住尚不自得。何能得余。况然灯佛时。释迦未有。既无所得。能得亦无为释迦时。然灯已灭。能得已无所得。宁有不道法都无。但无能所得。从此释迦聊述。举 佛言如是。如是。须菩提。实无有法。如来得阿耨多罗三藐三菩提者。实无有法。如来得菩提者述彼所说。言当义故。从此以下辨。看举 须菩提。若有如来。得阿耨多罗三藐三菩提者。然灯佛。则不与我受记。汝于来 世。当得作佛。号释迦牟尼者。辨也 先番后顺。此即番也。若有法得菩提者。即应与法记。不合与我记。我谓世俗假者。如终一性故。得与记法。谓执持念念不住。无受记者。故名与记。释迦是性。释之为能。上代先祖能为王故。又明现在能化众生。善疗众病。得已利故。牟尼者寂满义。身口意满大寂静故 释迦牟尼佛。是西音译。就中言能人寂满觉。释迦者能人也。种种舍施。故名能人。现在者所以不能人舍施。故名不能人。从此顺释。看举 以实无有法。得阿耨多罗三藐三菩提。然灯佛。与我受记。作是言。汝于来世。当得作佛。号释迦牟尼者。顺辨也。十八界中。无得记者。是故然灯。不受法记。佛语无有不如我故。是故然灯。与我受记者。知有假者。无断灭故。诸有所说皆如实故。汝于来世者。以非常故。虽念念灭。无失怀故。当作佛者。于受记时。未得作故。所化根机。当成觉道。后当满故。号释迦牟尼者。佛眼明见。无错谬故。会须自然灯。即得成佛。看他然灯。无有是处。会须自照。何以故者。徴也。若全无佛。落断灭见。未曾审如来。是义故如来者。如诸法义。即如来故。是何勿义。举 如来者。即诸法如义者。释也。十号号人而不号法。法无名号。不可与记。即诸法如义者。是如诸法义。西方语 现代汉语译本： 世尊（世）。您应当成就佛果，名号为释迦牟尼（Śākyamuni）（能仁寂默）。辨析完毕。先说‘番’后说‘顺’，这就是‘番’。如果存在某种法可以获得菩提（bodhi）（觉悟），就应该给法授记，不应该给我授记。我说世俗是虚假的，就像始终如一的本性，因此可以被授记。所谓执持念念不住，没有接受授记者的说法，因此称为授记。释迦（Śākya）是本性，‘释’是能，上代先祖能够成为国王。又说明现在能够教化众生，善于治疗各种疾病，已经获得了利益。牟尼（Muni）是寂静圆满的意思，身口意圆满达到大寂静的境界。 释迦牟尼佛（Śākyamuni Buddha）是西方语音的翻译，其中意思是能人寂满觉。释迦（Śākya）是能人的意思，种种舍弃施舍，所以称为能人。现在的人之所以不能舍弃施舍，所以称为不能人。从此顺着‘释’来理解，看下面的举例。实际上没有一种法可以获得阿耨多罗三藐三菩提（anuttarā-samyak-saṃbodhi）（无上正等正觉），燃灯佛（Dīpaṃkara Buddha）给我授记，这样说：‘你于未来世，应当成就佛果，名号为释迦牟尼（Śākyamuni）’。这是顺着来辨析。十八界中，没有接受授记者，因此燃灯佛（Dīpaṃkara Buddha）不接受法的授记。佛说的话没有不符合我的，因此燃灯佛（Dīpaṃkara Buddha）给我授记，是知道有虚假的东西，没有断灭的缘故。所有说的话都如实，‘你于未来世’，因为不是永恒的缘故，虽然念念生灭，没有失去记忆的缘故。‘应当成佛’，在授记的时候，还没有成就的缘故。所教化的根机，应当成就觉悟之道，以后应当圆满的缘故。‘名号为释迦牟尼（Śākyamuni）’，佛眼明见，没有错谬的缘故。必须自然而然地像燃灯佛（Dīpaṃkara Buddha）那样，才能成就佛果。看其他的燃灯佛（Dīpaṃkara Buddha），没有这样的道理。必须自己照亮自己。为什么呢？这是提问。如果完全没有佛，就落入断灭见。没有曾经审视如来（Tathāgata），是这个道理。所以如来（Tathāgata）是诸法实相的意义，就是如来（Tathāgata）。这是什么意义呢？举例说明。如来（Tathāgata）就是诸法如义。解释完毕。十号是称呼人而不是称呼法的，法没有名称，不可以被授记。就是诸法如义，就是像诸法实相的意义，这是西方语言。
English
English version: World Honored One (Śākyamuni). You shall attain Buddhahood, with the name Śākyamuni (Śākyamuni) (the capable and silent one). The analysis is complete. First 'reverse', then 'follow', this is 'reverse'. If there is a Dharma (law) that can attain Bodhi (bodhi) (enlightenment), then the Dharma should be given a prediction, not me. I say that the mundane is false, just like the unchanging nature, therefore it can be predicted. The so-called holding onto thoughts without ceasing, without a receiver of prediction, is therefore called prediction. Śākya (Śākya) is the nature, 'Śākya' is the ability, the ancestors of the past were able to become kings. It also explains that now it is able to transform sentient beings, is good at treating all kinds of diseases, and has already obtained benefits. Muni (Muni) means silence and fulfillment, the body, speech, and mind are fulfilled and reach a state of great silence. Śākyamuni Buddha (Śākyamuni Buddha) is a translation of the Western sound, which means the capable person is silent, full, and awakened. Śākya (Śākya) means the capable person, giving up and giving alms in various ways, so it is called the capable person. The reason why people now cannot give up and give alms is why they are called incapable people. From this, follow 'Śākya' to understand, look at the example below. In reality, there is no Dharma (law) that can attain anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi) (unexcelled complete enlightenment), Dīpaṃkara Buddha (Dīpaṃkara Buddha) gave me a prediction, saying: 'In the future, you shall attain Buddhahood, with the name Śākyamuni (Śākyamuni)'. This is following to analyze. Among the eighteen realms, there is no receiver of prediction, therefore Dīpaṃkara Buddha (Dīpaṃkara Buddha) does not accept the prediction of the Dharma (law). The Buddha's words are not inconsistent with me, therefore Dīpaṃkara Buddha (Dīpaṃkara Buddha) gave me a prediction, knowing that there is something false, because there is no annihilation. All the words spoken are true, 'You in the future', because it is not eternal, although thoughts arise and cease, there is no loss of memory. 'Shall become a Buddha', at the time of prediction, it has not yet been achieved. The roots of those who are to be taught should achieve the path of enlightenment, and should be fulfilled later. 'The name is Śākyamuni (Śākyamuni)', the Buddha's eye sees clearly, without error. It is necessary to naturally be like Dīpaṃkara Buddha (Dīpaṃkara Buddha) to achieve Buddhahood. Looking at other Dīpaṃkara Buddhas (Dīpaṃkara Buddhas), there is no such reason. You must illuminate yourself. Why? This is a question. If there is no Buddha at all, one falls into the view of annihilation. Never having examined the Tathāgata (Tathāgata), this is the reason. Therefore, the Tathāgata (Tathāgata) is the meaning of the reality of all Dharmas (laws), that is the Tathāgata (Tathāgata). What is the meaning of this? Give an example. The Tathāgata (Tathāgata) is the meaning of the reality of all Dharmas (laws). The explanation is complete. The ten titles are used to address people, not to address the Dharma (law), the Dharma (law) has no name, and cannot be predicted. That is, the meaning of the reality of all Dharmas (laws) is like the meaning of the reality of all Dharmas (laws), this is the Western language. --------------------------------------------------------------------------------
Chinese
法。与此不同。遂令译者到智。其义法有何义。令如来如应知诸法。有不动义。喻草束取。亦不生嗔。不取亦不生喜。若如是见解。即得成佛。得作心。觅佛得无。举 若有人。言如来得阿耨多罗三藐三菩提者。斥妄也。言有所得。非如来故。从此以下。显真。看举 须菩提。实无有法。佛得阿耨多罗三藐三菩提者。显真也。知无所得。即如法故。如来有法得无法得。举 须菩提。如来所得。阿耨多罗三藐三菩提。于是中无实无虚者。令住也。于所得中。离二障故。法则无实。不可得故。智乃无虚。称法知故。此结人如法。一切法是佛法不是举 是故如来。说一切法皆是佛法者。摄法属人也。一切众生。三乘圣者。但有法忍。未有法智。所以不成佛。实知诸法。非彼有故。唯诸如来。住成自性。同有法智。已超法忍。有如实智法。是佛有知一切法无实即得成佛。恐众生一切法理。觅佛去遮却。举 须菩提。所言一切法者。即非一切法。是故名一切法者遮也。言所言者。非佛法也。不依言而取法。故知。一切法离言性故。是故名一切法。所言一切法。是言一切故。离言非一切。是施设处施设处者。一法即是一切法故。此第一菩提果了 诵曰 或复曾修戒定惠。不知诸法本元由。妄执我见。以为真。所作违于无我理。以违 利故名颠倒。还被业知之所牵。常生三界牢狱中。纵得生天。不脱苦。从此第二法身果。文有三句。先举初文。举 须菩提。譬如人身长大者。如来密言也。从此善现说。看举 须菩提言。世尊。如来说人身长大。则为非大身。是名大身者。入真也。不被三界缠缚。解脱。是如来身。智惠是如来身。具一切智。是如来身。从此以下。菩萨证得大身无。举 须菩提。菩萨亦如是者。如来类明也。菩萨亦尔。证得大身。菩萨若为化众生。举 若作是言。我当灭度无量众生。则不名菩萨者。菩萨有此相者。非净果也。菩萨虽度众生不立众生相。菩萨说法。不立说法相。喻女官着衣女官立少许相得无。何以故者。如来自徴也。从此以下释。看举 须菩提。实无有法。名为菩萨者。义释也。无一定法。名菩萨故。但岂方便教化众生。故名菩萨。据何勿道理。不立众生相。举 是故佛说。一切法无我。无人无众生。无受者。法自无我。何得名人。上来诸文不同。法身果了。次释净土果。文有四句。谓立徴释结。先举初文。举 须菩提若菩萨。作是言。我当庄严佛土。是不名菩萨者。立也。或者疑云。菩萨有此二相。非真菩萨。若菩萨。庄严佛土。在何以故者。是徴句也。徴竟也释。看举 如来说庄严佛土者。即非庄严。是名庄严者 现代汉语译本 因贪图利益而产生的颠倒妄想。仍然会被业力和认知所牵引，常常在三界（欲界、色界、无色界）的牢狱中轮回。即使能够升到天界，也无法脱离痛苦。接下来是关于第二法身果位的阐述，经文分为三句。首先是提出初文，提出：‘须菩提（佛陀的弟子，解空第一）。譬如人身长大者。’这是如来的秘密之语。从这里开始是善现（须菩提的别名）的说法。看提出的‘须菩提言：世尊（对佛陀的尊称）。如来说人身长大，则为非大身，是名大身者。’这是进入真如的境界，不被三界的缠缚，获得解脱。如来之身即是智慧之身，具备一切智慧，即是如来之身。从这里以下，菩萨证悟了大身。提出：‘须菩提，菩萨亦如是者。’这是如来的类比说明，菩萨也是如此，证悟了大身。菩萨如果为了化度众生，提出：‘若作是言，我当灭度无量众生，则不名菩萨者。’菩萨如果执着于这种相，就不是清净的果位。菩萨虽然度化众生，但不执着于众生之相。菩萨说法，但不执着于说法之相。比如女官穿着官服，如果还执着于自己是女官的身份，能行吗？‘何以故者？’这是如来自我征询。从这里以下是解释。看提出的‘须菩提，实无有法，名为菩萨者。’这是义理上的解释。没有一定的法可以称为菩萨，只是为了方便教化众生，所以才称为菩萨。根据什么道理不执着于众生之相呢？提出：‘是故佛说，一切法无我，无人无众生，无受者。’法本身就没有我，又怎么能说有人呢？以上这些经文阐述了法身果位。接下来解释净土果位，经文分为四句，包括立、征、释、结。首先是提出初文，提出：‘须菩提，若菩萨作是言，我当庄严佛土，是不名菩萨者。’这是立论。或者有人会疑惑：菩萨有这两种相，就不是真正的菩萨。如果菩萨庄严佛土，是为什么呢？这是征问句。征问之后是解释。看提出的‘如来说庄严佛土者，即非庄严，是名庄严者。’