梁朝傅大士頌金剛經 1.150

1.150

須菩提。於意云何。如來於然燈佛所。有法得阿耨多羅三藐三菩提不。不也世尊。如我解佛所說義。佛於然燈佛所。無有法得阿耨多羅三藐三菩提。佛言。如是如是。須菩提。實無有法如來得阿耨多羅三藐三菩提。須菩提。若有法如來得阿耨多羅三藐三菩提者。然燈佛則不與我受記。汝於來世當得作佛。號釋迦牟尼。以實無有法得阿耨多羅三藐三菩提。是故然燈佛與我受記作是言。汝於來世當得作佛。號釋迦牟尼。何以故。如來者即諸法如義。若有人言如來得阿耨多羅三藐三菩提。須菩提。實無有法佛得阿耨多羅三藐三菩提。須菩提。如來所得阿耨多羅三藐三菩提。於是中無實無虛。是故如來說一切法皆是佛法。須菩提。所言一切法者。即非一切法。是故名一切法。須菩提。譬如人身長大。須菩提言。世尊。如來說人身長大。則為非大身。是名大身。須菩提。菩薩亦如是。若作是言。我當滅度無量眾生。則不名菩薩。何以故。須菩提。實無有法名為菩薩。是故佛說一切法無我無人無眾生無壽者。須菩提。若菩薩作是念。我當莊嚴佛土。是不名菩薩。何以故。如來說莊嚴佛土者。即非莊嚴。是名莊嚴。須菩提。若菩薩通達無我法者。如來說名真是菩薩。

"Subhūti, what do you think? Did the Tathāgata have any dharma by which he attained anuttarā samyaksaṃbodhi in the presence of Dīpaṃkara Buddha?" "No, Bhagavat. As I understand the meaning of what the Buddha has said, in the presence of Dīpaṃkara Buddha the Buddha had no dharma by which he attained anuttarā samyaksaṃbodhi." The Buddha said: "So it is, so it is. Subhūti, there is in truth no dharma by which the Tathāgata attained anuttarā samyaksaṃbodhi. Subhūti, if there were a dharma by which the Tathāgata attained anuttarā samyaksaṃbodhi, Dīpaṃkara Buddha would not have bestowed the prophecy upon me, saying: 'In a future age you will become a buddha named Śākyamuni.' Because there is in truth no dharma by which anuttarā samyaksaṃbodhi is attained, Dīpaṃkara Buddha bestowed the prophecy upon me, making this statement: 'In a future age you will become a buddha named Śākyamuni.' Why is this? 'Tathāgata' means the suchness (tathatā) of all dharmas. If someone says that the Tathāgata attained anuttarā samyaksaṃbodhi, Subhūti, there is in truth no dharma by which the Buddha attained anuttarā samyaksaṃbodhi. Subhūti, the anuttarā samyaksaṃbodhi attained by the Tathāgata is, within this, neither real nor unreal. Therefore the Tathāgata says that all dharmas are Buddhadharma. Subhūti, what are called all dharmas are precisely not all dharmas; therefore they are named all dharmas. Subhūti, it is like a person whose body is tall and large." Subhūti said: "Bhagavat, what the Tathāgata speaks of as a person whose body is tall and large is precisely not a large body; therefore it is named a large body." "Subhūti, a bodhisattva is also like this: if he makes this statement, 'I will deliver immeasurable sentient beings,' then he is not called a bodhisattva. Why is this? Subhūti, there is in truth no dharma named bodhisattva. Therefore the Buddha says that all dharmas are without self, without person, without sentient being, and without soul. Subhūti, if a bodhisattva forms this thought, 'I will adorn the buddha-lands,' he is not called a bodhisattva. Why is this? What the Tathāgata speaks of as adorning buddha-lands is precisely non-adornment; therefore it is named adornment. Subhūti, if a bodhisattva thoroughly comprehends the dharma of non-self, the Tathāgata speaks of him as truly being a bodhisattva."