English
English version: If someone were to give alms with the seven treasures filling three thousand great thousand worlds, it would not be as good as receiving and upholding a four-line verse. The second comparison is that if there were as many Ganges Rivers as there are sands in one Ganges River, and each grain of sand in each of those Ganges Rivers were a world, and all those worlds were filled with seven treasures and used for almsgiving, it would not be as good as receiving and upholding a four-line verse, and so on. These two are comparisons using material almsgiving. The third comparison is that if someone were to give alms with as many lives as there are sands in the Ganges River, it would not be as good as receiving and upholding a four-line verse. The fourth comparison is that if someone were to give alms with as many lives as there are sands in the Ganges River three times a day, it would not be as good as hearing this scripture and having faith without opposition. These two are comparisons using Dharma almsgiving. It means using one's own body to practice the Dharma as an offering. Or the first two compare external material almsgiving, and the latter two compare internal life almsgiving. Among these four comparisons, the second and third are combined into one passage, so there are a total of three sections, each with four layers of meaning. These are the first three layers dispelling doubts, and the fourth layer formally comparing. So together there are twelve sections. In the first comparison, there are four layers of meaning in the text. The first is, can one achieve and see the Tathagata (Tathagata, 如来) by possessing excellent marks? The second is Subhuti (Subhuti, 须菩提) asking the Buddha whether sentient beings can hear such a teaching. The third is whether the Tathagata can attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, 阿耨多罗三藐三菩提, unsurpassed perfect enlightenment). The fourth is the formal comparison. Among these four layers of meaning, the first three are dispelling doubts, and the last one is the formal comparison, not dispelling doubts. In the preceding three layers of meaning, the first is to generate doubt about the cause of non-form, the second is to generate doubt about both the cause and effect of non-form, and the third is to generate doubt about the effect of non-form. In the first layer of meaning, first the World-Honored One asks back, then Subhuti (Subhuti, 须菩提) answers accordingly, and finally the Tathagata confirms it. This is the first comparison. Here there is a doubt: if one practices almsgiving without dwelling on form, then since the cause of the practice is non-form, why is the effect obtained form? It means that seeing the Buddha's manifested body having three forms generates doubt. These three forms are: before the Buddha attained enlightenment, it is called the form of birth; after attaining enlightenment, teaching the Dharma and saving people is called the form of abiding and change; and entering Nirvana is called the form of extinction. Abiding and change are spoken of together, as is usually explained. It means manifesting a form, expediently responding, and guiding sentient beings according to their capacity, to show the body of three forms. When sentient beings see these, they think they have obtained a form effect, which contradicts the non-form of --------------------------------------------------------------------------------
Chinese
因不顺。今为解此疑故言不可以相见如来也。谓法身无相是如来故离彼三相。即是法身如来故也。 不也世尊“不可以身相得见如来何以故如来所说身相即”非身相。 述曰。此第二善现顺答也。于中初正答次释意。但为善现俊爽孤标佛兼加卫聪敏情得意答顺佛心故言不也。所说身相即非身相者。谓所说三相之身相者即非是法身之无相也。所说身者谓三相身即是有相也。即非身相者非无相身也。以无相为相故。 佛告须菩提“凡所有相皆是虚妄若见诸相非相”即见如来。 述曰。此第三佛重印成也。凡所有相皆是虚妄者。谓虚妄有三。一者真如法身无生灭故名为真实。诸余事法皆名虚妄即此所说也。二者诸无漏法皆名真实。诸有漏法皆名为虚妄。故中边分别论云三界虚妄心心所也。三者依他圆成名为真实。遍计所执名为虚妄。故此下文我相即是非相。乃至云离一切诸相即名诸佛也。今言虚妄者即有为无漏皆名虚妄也。若见诸相者谓三相。非相者谓法身无相也。上来依世亲释竟。自下依无著释者。此一段文即十八住处中第三为欲得色身住处也。于六种住处中第三欲住处。欲住处中有二。谓欲得色身及法身此初也。于中文有其三。如前科判。言欲得色身者谓有菩萨既发心已次修行时。见佛三相之 现代汉语译本：因为不顺从（佛意）。现在为了解除这个疑惑，所以说不可以（通过）身相见如来。意思是法身没有相，所以（法身）是如来，远离那三种相，就是法身如来。 须菩提回答：‘不是这样的，世尊。不可以凭借身相得见如来。为什么呢？如来说的身相，即不是身相。’ 述曰：这是第二（次），善现（须菩提）顺从（佛意）的回答。其中，先是正面回答，然后解释意思。只因为善现（须菩提）俊朗豪爽，孤高不群，佛（陀）兼顾并赞赏他的聪敏，（善现）情意领会，回答顺应佛心，所以说‘不是这样的’。‘所说身相即非身相’，意思是所说的具有三十二相的身相，就不是法身的无相。所说的身，是指具有三十二相的身，就是有相。‘即非身相’，不是指无相身。因为以无相作为（真正的）相。 佛告诉须菩提：‘凡是所有相，都是虚妄的。如果能见到诸相不是相，就能见到如来。’ 述曰：这是第三（次），佛（陀）再次印证（须菩提的观点）。‘凡是所有相，都是虚妄的’，意思是虚妄有三种。第一种是真如法身，因为没有生灭，所以名为真实。其余的事法都名为虚妄，这里所说的就是这个意思。第二种是各种无漏法都名为真实，各种有漏法都名为虚妄。所以《中边分别论》说，三界是虚妄的心和心所。第三种是依他起性和圆成实性名为真实，遍计所执性名为虚妄。所以下文说‘我相即是非相’，乃至说‘离开一切诸相，就名为诸佛’。现在说虚妄，就是有为法和无漏法都名为虚妄。‘若见诸相’，是指三十二相。‘非相’，是指法身的无相。以上是依据世亲（Vasubandhu）的解释。从下面开始依据无著（Asanga）的解释。这一段文字是十八住处中第三个，为了获得色身（Rūpakāya）的住处。在六种住处中是第三个欲住处。欲住处中有两种，即想要获得色身和法身，这是第一个。文中包含三个方面，如前面的科判。说想要获得色身，是指有菩萨已经发心，然后在修行时，见到佛（陀）的三十二相。
English
English version: Because of non-compliance (with the Buddha's intention). Now, to resolve this doubt, it is said that one cannot see the Tathagata (如来, Thus Come One) through physical characteristics. It means that the Dharmakaya (法身, Dharma Body) has no form, so (the Dharmakaya) is the Tathagata, being apart from those three characteristics, which is the Dharmakaya Tathagata. Subhuti (须菩提) replied: 'No, World Honored One. One cannot see the Tathagata by means of physical characteristics. Why? The physical characteristics spoken of by the Tathagata are not physical characteristics.' Commentary: This is the second (time), Subhuti's compliant answer. Among them, first is the direct answer, and then the explanation of the meaning. Only because Subhuti is handsome and forthright, aloof and outstanding, the Buddha both considers and appreciates his intelligence, (Subhuti's) intention is understood, and the answer complies with the Buddha's mind, so he says 'No, it is not like that.' 'The physical characteristics spoken of are not physical characteristics' means that the physical characteristics with the thirty-two marks spoken of are not the formlessness of the Dharmakaya. The body spoken of refers to the body with the thirty-two marks, which is having form. 'Are not physical characteristics' does not refer to the formless body. Because it takes formlessness as (the true) form. The Buddha told Subhuti: 'All forms are illusory. If one sees all forms as non-forms, then one sees the Tathagata.' Commentary: This is the third (time), the Buddha reaffirms (Subhuti's point of view). 'All forms are illusory' means that there are three kinds of illusion. The first is the True Thus Dharmakaya, because it has no birth or death, so it is called real. All other phenomena are called illusory, which is what is being said here. The second is that all unconditioned dharmas are called real, and all conditioned dharmas are called illusory. Therefore, the *Madhyāntavibhāga* (中边分别论, Discourse on Discrimination between Middle and Extremes) says that the three realms are illusory mind and mental states. The third is that dependent origination and perfect reality are called real, and conceptual construction is called illusory. Therefore, the following text says 'The characteristic of self is not a characteristic', and even says 'Leaving all characteristics is called all Buddhas'. Now saying illusory means that conditioned and unconditioned dharmas are all called illusory. 'If one sees all forms' refers to the thirty-two marks. 'Non-forms' refers to the formlessness of the Dharmakaya. The above is based on Vasubandhu's interpretation. From below, based on Asanga's interpretation. This passage is the third of the eighteen abodes, the abode for wanting to obtain the Rupakaya (色身, Form Body). Among the six abodes, it is the third desire abode. There are two kinds of desire abodes, namely wanting to obtain the Rupakaya and the Dharmakaya, this is the first. The text contains three aspects, as in the previous classification. Saying wanting to obtain the Rupakaya refers to a Bodhisattva who has already made the vow, and then when practicing, sees the thirty-two marks of the Buddha. --------------------------------------------------------------------------------
Chinese
身相好具足便欲求得。故佛意曰三相身者不是如来。却问须菩提成显此义。为遮欲得色身菩萨故也。依义说相摄持安立显现等五义并如论自配。谓所说相即非相者是摄持也。谓由欲愿摄持当来菩萨果故名摄持余思可知。 须菩提白佛“言世尊颇有众生得闻如是言说章句生”实信不。 述曰。依世亲意就初校量中此破第二疑也。上来既说行无相因得无相果。义既甚深不同有相。佛灭度后一切众生及佛在世诸恶众生不生信心。如来是不成空说耶。设生信来世恶人如何能信。为破此疑故佛答云。未来有菩萨备三德者。曾已积集善根故能生实想亦不空说也。偈言不空以有实者谓以有能生实想故佛不空说也。言三德者谓戒定慧学。又说一者修行谓具三学。二者逢善友谓值诸佛。三者离空有执谓证二无我理。今此文中初问次答。此初也。言说章句谓能诠教也。生实想者谓能起智。顺其无相因果也。谓有恶众生于其无相不生智顺。于其有相返生顺智。故善现作此问也。无著论意者上来三差别竟。此为第四欲得法身住处也。六种住处中第三欲住处有二。上来欲得法身也。于中有二。一者欲得言说法身。二者欲得证得法身。言说法身者谓能诠教。证得法身者谓所诠理。此意云上为修行求证色身。佛言有相虚妄法身是实。因此 现代汉语译本：如果仅仅因为佛陀具有圆满的身相好，就想要求得佛果，那么佛陀的意思是，执着于‘三十二相’这种有形之相的，就不是真正的如来。因此，佛陀反问须菩提，是为了明确这个道理，也是为了阻止那些想要通过追求色身（Rupakaya，佛的化身）来成就菩萨果位的人。依据义理来说，‘相’具有摄持、安立、显现等五种含义，这些都可以在相关论著中找到对应的解释。所谓‘所说相即非相’，指的是‘摄持’。也就是说，通过愿力来摄持未来的菩萨果位，这叫做‘摄持’，其他的含义可以依此类推。 须菩提（Subhuti，佛陀的弟子）问佛陀：‘世尊，是否真的有众生听闻了这样的言说章句后，能够生起真实的信心呢？’ 述曰：根据世亲（Vasubandhu，印度佛教论师）的观点，这是在最初的校量中破除第二个疑惑。前面已经说了，通过修行无相之因，可以得到无相之果。这个道理非常深奥，与有相之法不同。佛陀灭度后，一切众生以及佛陀在世时的各种恶劣众生，可能不会生起信心，那么如来说法岂不是空说了吗？假设有人生起信心，未来的恶人又如何能够相信呢？为了破除这个疑惑，佛陀回答说，未来会有具备戒、定、慧三德的菩萨，他们曾经积累了深厚的善根，所以能够生起真实的信念，佛陀的说法不是空说的。偈颂说，‘不空以有实者’，意思是说，因为有能够生起真实信念的人，所以佛陀的说法不是空说的。所谓‘三德’，指的是戒学、定学、慧学。又有人说，一是修行，即具备三学；二是遇到善友，即遇到诸佛；三是远离空有执着，即证悟二无我（人无我、法无我）的道理。现在这段文字中，先是提问，然后是回答。这是提问的部分。‘言说章句’指的是能够表达教义的语言文字。‘生实想者’指的是能够生起智慧，顺应无相的因果。意思是说，有些恶劣的众生对于无相之法不能生起智慧，反而对于有相之法生起顺从的智慧，所以须菩提才提出这个问题。按照无著（Asanga，印度佛教论师）的观点，前面三个差别已经讲完，这里是为了说明第四个想要得到法身（Dharmakaya，佛的法身）的住处。在六种住处中，第三个想要得到的住处有两种：一是想要得到言说法身，二是想要得到证得法身。言说法身指的是能够表达教义的语言文字，证得法身指的是所表达的真理。这段话的意思是说，上面是为了修行而求证色身，佛陀说有相是虚妄的，法身才是真实的。因此。