English
English version: If one desires to attain Buddhahood merely because the Buddha possesses perfect physical characteristics, then the Buddha's intention is that those who cling to the 'thirty-two marks' (of a Buddha) are not truly Tathagatas (Buddhas). Therefore, the Buddha questions Subhuti (Subhuti, a disciple of the Buddha) to clarify this principle and to prevent those who seek to achieve Bodhisattvahood by pursuing the Rupakaya (the physical body of the Buddha). According to the meaning, 'form' has five meanings: upholding, establishing, manifesting, etc., which can be found in relevant treatises. The so-called 'what is said to be form is not form' refers to 'upholding.' That is, upholding the future Bodhisattva fruit through vows is called 'upholding,' and other meanings can be inferred by analogy. Subhuti (Subhuti, a disciple of the Buddha) asked the Buddha: 'World Honored One, are there truly beings who, upon hearing such expressions and phrases, can generate genuine faith?' Commentary: According to Vasubandhu's (Vasubandhu, an Indian Buddhist philosopher) view, this refutes the second doubt in the initial assessment. It has been said that by cultivating the cause of non-form, one can attain the fruit of non-form. This principle is very profound and different from the law of form. After the Buddha's Parinirvana (death), all beings and various evil beings in the Buddha's time may not generate faith, so wouldn't the Buddha's teachings be in vain? Assuming someone generates faith, how can future evil people believe? To dispel this doubt, the Buddha replied that in the future, there will be Bodhisattvas who possess the three virtues of morality, concentration, and wisdom. They have accumulated deep roots of goodness, so they can generate genuine faith, and the Buddha's teachings are not in vain. The verse says, 'Not in vain because there are real ones,' meaning that because there are people who can generate genuine faith, the Buddha's teachings are not in vain. The so-called 'three virtues' refer to the learning of morality, concentration, and wisdom. Some say that one is practice, which is possessing the three learnings; two is encountering good friends, which is encountering all Buddhas; and three is being free from attachment to emptiness and existence, which is realizing the principle of two non-selves (non-self of person, non-self of phenomena). In this passage, there is first a question and then an answer. This is the question part. 'Expressions and phrases' refer to the language and words that can express the teachings. 'Generating real thought' refers to being able to generate wisdom, in accordance with the cause and effect of non-form. It means that some evil beings cannot generate wisdom for the law of non-form, but instead generate obedient wisdom for the law of form, so Subhuti asked this question. According to Asanga's (Asanga, an Indian Buddhist philosopher) view, the previous three differences have been explained, and this is to explain the fourth dwelling place where one wants to obtain the Dharmakaya (the body of the Dharma of the Buddha). Among the six dwelling places, the third dwelling place that one wants to obtain has two types: one is wanting to obtain the verbal Dharmakaya, and the other is wanting to obtain the realized Dharmakaya. The verbal Dharmakaya refers to the language and words that can express the teachings, and the realized Dharmakaya refers to the truth expressed. The meaning of this passage is that the above is to seek to realize the Rupakaya through practice, and the Buddha said that form is illusory, and the Dharmakaya is real. Therefore. --------------------------------------------------------------------------------
Chinese
便求法身无相。将欲证其无相先起四亲近行。谓近善知识从彼求闻。思惟修习故先欲得言说法身也。 佛告须菩提“莫作是说如来灭后后五百岁有持戒修福者于此章句能生信心”以此为实。 述曰。此第二答中无著世亲皆有三段。且世亲者初明修行。次当知是人下明逢善友。如来悉知已下明具福德。达二空理不着空有也。无著科者初显示修行。次显示集因后显示善友摄受。两科虽复有异。皆是答须菩提生疑问已莫作是说者佛语善现。汝莫言不生实相。亦有生实相者故。若依无著释者须菩提问佛云。颇有众生能得闻言说法身不。佛答云有得也。后五百岁者谓释迦灭后正法五百年像法一千年末法一万年。未度比丘尼已前时正法一千年也。然法有三种。谓教行证法。于中正法住时三种有。像法住时而无证法更不得果。故但有教行像似于正法时故名像也。于末法时唯教法而无行证。设有持戒修行者多为名闻利养故。今言后者即是第三五百年。后正法灭时也。故能断云正行灭时也。又月藏经说佛灭度后第一五百年解脱坚固。谓修行者多分并得解脱出离故。第二五百年禅定坚固。谓修行者多分得禅不得圣故。第三五百年多闻坚固。谓多因经论博达多智故。第四五百年福德坚固。谓多福德造塔寺等故。第五五百年斗诤坚 现代汉语译本：于是便寻求法身（Dharmakāya，佛的法性之身），无相之理。想要证得这无相之理，首先要实行四种亲近之行。即亲近善知识（kalyāṇa-mitra，指引修行的人），从他们那里听闻佛法，然后思惟、修习。因此，首先想要获得通过言语说法而显现的法身。 佛告诉须菩提（Subhūti，佛陀的弟子）：“不要这样说，如来（Tathāgata，佛的称号之一）灭度后的后五百年，有持戒修行、修积福德的人，对于《金刚经》中的这些章句，能够生起信心”，并以此为真实。 述曰：对于这段经文的第二重解答，无著（Asaṅga，印度佛教瑜伽行派创始人之一）和世亲（Vasubandhu，印度佛教瑜伽行派论师，无著的弟弟）都有三段解释。先说世亲的解释，首先阐明修行，其次在‘当知是人’之后，阐明遇到善友，‘如来悉知’之后，阐明具备福德，通达二空（人空和法空）之理，不执着于空和有。无著的科判，首先显示修行，其次显示积聚成佛之因，然后显示善友的摄受。两种科判虽然有所不同，都是为了回答须菩提生起的疑问。‘莫作是说者’，是佛告诉善现（Subhūti的另一个名字）。你不要说不能生起实相，也有能生起实相的人。如果按照无著的解释，须菩提问佛说：‘是否有众生能够听闻并获得言说法身？’佛回答说：‘有能获得的。’后五百年，指的是释迦（Śākyamuni，佛教创始人）灭度后，正法五百年，像法一千年，末法一万年。在未允许比丘尼出家之前，正法有一千年。然而，佛法有三种，即教法、行法、证法。其中，正法住世时，这三种法都存在。像法住世时，没有证法，不能证得果位。所以只有教法和行法，类似于正法时期，所以称为像法。在末法时期，只有教法而没有行法和证法。即使有持戒修行的人，也多是为了名闻利养。现在说的‘后者’，就是第三个五百年，正法灭亡的时候。所以《能断金刚经》说，是正行灭亡的时候。另外，《月藏经》说，佛灭度后的第一个五百年是解脱坚固，指的是修行者大多能够解脱出离。第二个五百年是禅定坚固，指的是修行者大多能够获得禅定，但不能证得圣果。第三个五百年是多闻坚固，指的是因为研习经论而博学多智。第四个五百年是福德坚固，指的是多修福德，建造佛塔寺庙等。第五个五百年是斗诤坚固。
English
English version: Thereupon, he sought the Dharmakāya (the Body of Dharma, the body of the Buddha's Dharma nature), which is without form. Desiring to realize this formlessness, he first practiced the four acts of closeness. These are: to be close to good teachers (kalyāṇa-mitra, those who guide practice), to seek to hear the Dharma from them, and then to contemplate and practice it. Therefore, he first desired to attain the Dharmakāya manifested through speech and explanation. The Buddha told Subhūti (one of the Buddha's disciples): 'Do not say that after the Tathāgata (one of the Buddha's titles) has passed away, in the subsequent five hundred years, there will be no one who, upholding the precepts and cultivating merit, can generate faith in these verses of the Diamond Sutra,' and take this as the truth. Commentary: Regarding this second answer in the sutra, both Asaṅga (one of the founders of the Yogācāra school of Indian Buddhism) and Vasubandhu (an Indian Buddhist Yogācāra philosopher, Asaṅga's brother) have three sections of explanation. First, regarding Vasubandhu's explanation, he first elucidates practice, then after 'it should be known that this person,' he elucidates encountering good friends, and after 'the Tathāgata knows all,' he elucidates possessing merit, understanding the principle of the two emptinesses (emptiness of self and emptiness of phenomena), and not being attached to emptiness or existence. Asaṅga's categorization first shows practice, then shows the accumulation of causes for Buddhahood, and then shows the acceptance of good friends. Although the two categorizations are different, they both answer the doubts raised by Subhūti. 'Do not say that' is the Buddha telling Subhūti (also known as善现). You should not say that the true nature cannot arise; there are those who can cause the true nature to arise. According to Asaṅga's explanation, Subhūti asked the Buddha: 'Are there beings who can hear and attain the Dharmakāya manifested through speech?' The Buddha answered: 'There are those who can attain it.' The subsequent five hundred years refers to the five hundred years of the Correct Dharma, the one thousand years of the Semblance Dharma, and the ten thousand years of the Degenerate Dharma after Śākyamuni (the founder of Buddhism) passed away. Before the permission for nuns to ordain, the Correct Dharma lasted for one thousand years. However, there are three types of Dharma: the Dharma of teaching, the Dharma of practice, and the Dharma of realization. Among them, when the Correct Dharma abides in the world, all three exist. When the Semblance Dharma abides, there is no Dharma of realization, and one cannot attain the fruit. Therefore, there are only the Dharma of teaching and the Dharma of practice, similar to the time of the Correct Dharma, so it is called the Semblance Dharma. In the Degenerate Dharma period, there is only the Dharma of teaching, without the Dharma of practice and realization. Even if there are those who uphold the precepts and practice, it is mostly for fame and profit. The 'latter' mentioned now refers to the third five hundred years, the time when the Correct Dharma is extinguished. Therefore, the Diamond Sutra says that it is the time when correct practice is extinguished. Furthermore, the Moon Store Sutra says that the first five hundred years after the Buddha's passing is the period of firm liberation, meaning that most practitioners can attain liberation and detachment. The second five hundred years is the period of firm meditation, meaning that most practitioners can attain meditation but cannot attain sainthood. The third five hundred years is the period of firm learning, meaning that they are learned and knowledgeable due to studying the scriptures. The fourth five hundred years is the period of firm merit, meaning that they cultivate much merit and build pagodas and temples. The fifth five hundred years is the period of firm strife. --------------------------------------------------------------------------------
Chinese
固。今言后五百年者谓于五时中皆有持戒修福等也。谓于后五百年有具戒定慧者。于无相因果经教中能生净信心。起随顺智以为实相也。 当知是人“不于一佛二佛三四五佛而种善根已于无量千万佛所种诸善根闻是章句乃至一念生”净信者。 述曰。此第二文也。无著天亲随义如前科判。谓说若有于此经句生一念信尚曾供养无量诸佛。况起多念。乃至受持听闻等者曾集善根更多也。若生实想者曾善又多也。何故尔耶。谓虽于此生一念信熏习在身。当来成熟能破无量广大生死故也。 须菩提“如来悉知悉见是诸众生得如是”无量福德。 述曰。此第三明达二空理离空有边也。无著云此下明善友摄受也。于中初标次释。此初也。世亲云如来悉知者简肉眼见。谓以智知故。悉见者简比量智。皆现量见故。谓诸众生。达二无我所有持戒等福德如来悉以佛智现量知彼也。余经中说菩萨生福德者谓初起。取福德者谓久熏修。今此但总故云得如是无量福德也。无著释云悉知者知名身。四蕴为名故。悉见者见色身。谓于一切行住所作中知其心。见其依止故。即是显示善友所摄也。生取无量福者生谓福正起时。取者即是彼灭时摄持种子也。 何以故“是诸众生无复我相人相众生相”寿者相。 述曰 固。现在所说的后五百年，是指在五浊恶世的各个时期，都有人能够持戒、修福等等。也就是说，在后五百年，会有具备戒、定、慧的人，对于阐述无相因果的经教，能够生起清净的信心，发起随顺真理的智慧，以此作为实相。 应当知道，这些人‘不是仅仅在一佛、二佛、三四五佛那里种下善根，而是已经在无量千万佛所种下各种善根，听闻这些章句，乃至仅仅一念生起’清净的信心。 述曰。这是第二段文字。无著（Asanga）和世亲（Vasubandhu）菩萨的解释，依照之前的科判。意思是说，如果有人对这部经的语句生起一念信心，尚且曾经供养过无量诸佛，更何况生起更多的念头，乃至受持、听闻等等，所积累的善根就更多了。如果生起实相的体悟，那么所积累的善根就更多了。为什么呢？因为即使仅仅生起一念信心，这种熏习的力量也会留在身上，将来成熟时，能够破除无量广大的生死轮回。 须菩提（Subhuti），‘如来完全知晓、完全看见这些众生获得如此’无量的福德。 述曰。这是第三段，阐明通达二空（人空、法空）的道理，远离空有二边。无著（Asanga）菩萨说，下面是说明善友的摄受。其中先标示，然后解释。这是开始。世亲（Vasubandhu）菩萨说，如来完全知晓，是为了区别肉眼的局限。意思是说，如来是用智慧来知晓的。完全看见，是为了区别比量智的推测。如来都是用现量来见到的。意思是说，对于众生通达人无我和法无我，所有持戒等等的福德，如来完全用佛智现量地知晓他们。其他经典中说菩萨生起福德，是指刚刚开始；取福德，是指长期熏修。现在这里只是总说，所以说获得如此无量的福德。无著（Asanga）菩萨解释说，完全知晓，是知晓名身，四蕴（色、受、想、行）是名。完全看见，是看见色身。意思是说，在一切行为举止中，知晓他们的心，看见他们所依止的，这就是显示善友的摄受。生起无量福德，是指福德正在生起的时候；取，就是指福德灭去的时候，摄持种子。 为什么呢？‘因为这些众生没有我相、人相、众生相’寿者相。