English
Furthermore, the 'latter five hundred years' refers to all periods within the five defilement ages where individuals uphold precepts, cultivate blessings, and so forth. It means that in the latter five hundred years, there will be those who possess discipline (戒, precepts), concentration (定, samadhi), and wisdom (慧, prajna), who can generate pure faith in the teachings of the sutras on causations without characteristics, and who can arise with wisdom that accords with the truth, taking it as the true reality. It should be known that these people 'have not only planted good roots with one Buddha, two Buddhas, three, four, or five Buddhas, but have already planted various good roots with immeasurable millions of Buddhas, and upon hearing these verses, even with a single thought arising' of pure faith. Commentary: This is the second section. Asanga (无著) and Vasubandhu (世亲) explain it according to the previous classification. It means that if someone generates a single thought of faith in the verses of this sutra, they have already made offerings to immeasurable Buddhas. How much more so if they generate more thoughts, and even uphold, listen to, and so on, their accumulated good roots will be even greater. If they generate a realization of true reality, then their accumulated good roots will be even greater. Why is this so? Because even generating a single thought of faith, this influence remains with them, and when it matures in the future, it can break through immeasurable and vast cycles of birth and death. Subhuti (须菩提), 'The Tathagata (如来) fully knows and fully sees that these beings obtain such' immeasurable merit. Commentary: This is the third section, clarifying the understanding of the principle of the two emptinesses (人空, emptiness of self; 法空, emptiness of phenomena), and being free from the extremes of emptiness and existence. Asanga (无著) says that what follows explains the acceptance of good friends. It first states, then explains. This is the beginning. Vasubandhu (世亲) says that the Tathagata's full knowledge distinguishes it from the limitations of the physical eye. It means that the Tathagata knows with wisdom. Full seeing distinguishes it from the inference of comparative intelligence. The Tathagata sees with direct perception. It means that for beings who understand the non-self of persons and the non-self of phenomena, all the merit of upholding precepts and so on, the Tathagata fully knows them with the direct perception of Buddha-wisdom. Other sutras say that when Bodhisattvas generate merit, it refers to the beginning; when they take merit, it refers to long-term cultivation. Here, it is only a general statement, so it says that they obtain such immeasurable merit. Asanga (无著) explains that full knowledge is knowing the name-body, the four aggregates (色, form; 受, feeling; 想, perception; 行, volition) are the name. Full seeing is seeing the form-body. It means that in all actions and behaviors, the Tathagata knows their mind and sees what they rely on, which shows the acceptance of good friends. Generating immeasurable merit refers to the time when merit is arising; taking refers to the time when merit is ceasing, retaining the seed. Why is this? 'Because these beings no longer have the perception of self, the perception of person, the perception of living being,' the perception of lifespan. --------------------------------------------------------------------------------
Chinese
。此第二释中初明无我。次明无法相四种。此意云后五百岁时有菩萨。了达身之生起衰灭成无本非有我。又了怨亲是非之类本由自心都无定实。既闻人法二空之理复积持戒等福。所以如来以佛智知眼见也。谓总缘三世五蕴差别一一阴是我。如是妄取是名为我相。见身相续不断谓从过去我而至现在名为众生相。见现在一报命根不断名为命者。见命根断灭后未来复生余六道中者名为寿者。今人替于命者也。无著释稍不同。谓取我自体相续名为我。我所取为众生想。此二我即及我所也。谓我乃至寿住取为命相。展转趣余趣取为人想。解云彼说寿者此说为人也。上来四执妄情谓有。总了为空故云无我相等也。 无法相亦无非“法相”。 述曰。此第二明法相之中初明四法相。次结成如筏喻。前中有二。初明空有相次明依言离言相。初中有二。初总标次别释之。此初也。此文阙略故科有参差若观余本不尔也。谓初标四法相次别释。释中有二。初云有法相即着我人。有非法相亦着我人者。即释前不着空有相。次云不应取法不应取非法者。释前依言离言相也。今此标中但标空有相。略无标依言离言相。释中具有也。无法相者谓凡情妄执执法我。为有名为法相。既达为空知法体而非实故云无法相。无其所执实有法相故。亦 现代汉语译本： 这第二重解释中，首先阐明无我（anatman）。其次阐明无法相和四种相。此意是说，在后五百岁时，有菩萨能够了达身体的生起、衰灭，实则并无根本，并非实有‘我’（atman）。又能了达怨恨、亲爱、是非之类，原本由自心而生，并无确定的实在。既然听闻了人空（pudgala-sunyata）和法空（dharma-sunyata）的道理，又积累了持戒等福德。所以如来以佛的智慧知晓，亲眼见到。所谓总缘三世五蕴的差别，一一阴都认为是‘我’。像这样虚妄地执取，就叫做我相（atma-samjna）。见到身体相续不断，认为从过去的我延续到现在，叫做众生相（sattva-samjna）。见到现在一期的寿命之根不断绝，叫做命者相（jiva-samjna）。见到命根断灭后，未来又在其余六道中转生，叫做寿者相（pudgala-samjna）。现在人所说的‘替于命者’就是这个意思。无著（Asanga）的解释稍有不同，认为执取‘我’的自体相续叫做‘我’，‘我’所执取的叫做众生相。这二者就是‘我’以及‘我所’。所谓从‘我’乃至‘寿’的住留执取为命相，辗转趣向其余趣处执取为人相。解释说，彼处所说的寿者，此处则说是人。以上四种执着都是虚妄的情感，认为实有。完全了达这些都是空性，所以说无我相等。 无法相，也无非‘法相’。 解释说：这第二重阐明法相之中，首先阐明四法相，其次总结成如筏的比喻。前面部分分为两点。首先阐明空有相，其次阐明依言离言相。阐明空有相又分为两点，首先是总标，其次是分别解释。这里是总标。这段文字有所省略，所以科判有所参差，如果看其他版本就不会这样了。所谓首先标出四法相，其次分别解释。解释中分为两点，首先说‘有法相即着我人，有非法相也执着我人’，这是解释前面不执着空有相。其次说‘不应取法，不应取非法’，这是解释前面依言离言相。现在这段标文中，只是标出了空有相，省略了标出依言离言相，但在解释中却包含了。所谓无法相，是指凡夫的妄情执着，执着法和‘我’，认为是有，认为是法相。既然通达了空性，知道法的本体并非真实，所以说无法相。因为没有他所执着的真实法相，所以也...
English
English version: In this second explanation, firstly, it clarifies no-self (anatman). Secondly, it clarifies no-dharma-characteristic and the four characteristics. The meaning here is that in the last five hundred years, there will be Bodhisattvas who can understand that the arising, decay, and extinction of the body have no root and are not truly 'self' (atman). They can also understand that hatred, love, right and wrong arise from one's own mind and have no definite reality. Since they have heard the principles of the emptiness of persons (pudgala-sunyata) and the emptiness of dharmas (dharma-sunyata), and have accumulated merits such as upholding precepts, the Tathagata knows with the wisdom of the Buddha and sees with his own eyes. What is called the differentiation of the five aggregates (skandhas) of the three times, each aggregate is considered 'self'. Such deluded grasping is called the self-image (atma-samjna). Seeing the continuous succession of the body, believing it continues from the past self to the present, is called the sentient being image (sattva-samjna). Seeing the present life-force not being cut off, is called the life-giver image (jiva-samjna). Seeing that after the life-force is cut off, one is reborn in the other six realms in the future, is called the life-span image (pudgala-samjna). What people now say as 'substituting for the life-giver' is this meaning. Asanga's explanation is slightly different, believing that grasping the self's own continuous succession is called 'self', and what 'self' grasps is called the sentient being image. These two are 'self' and 'what belongs to self'. What is called grasping from 'self' to 'life-span' as the life-image, and transmigrating to other realms is grasping as the person-image. The explanation says that what is said there as life-span is said here as person. The above four attachments are all deluded emotions, believing them to be real. Completely understanding that these are all emptiness, therefore it is said no-self, etc. No-dharma-characteristic, also no non-'dharma-characteristic'. The commentary says: In this second explanation of dharma-characteristics, firstly, it clarifies the four dharma-characteristics, and secondly, it concludes with the simile of the raft. The previous part is divided into two points. Firstly, it clarifies the emptiness and existence characteristics, and secondly, it clarifies the relying on words and departing from words characteristics. Clarifying the emptiness and existence characteristics is also divided into two points, firstly, a general statement, and secondly, a separate explanation. This is the general statement. This text is somewhat abbreviated, so the classification is somewhat different; if you look at other versions, it will not be like this. What is called firstly stating the four dharma-characteristics, and secondly explaining them separately. The explanation is divided into two points, firstly saying 'having dharma-characteristics means being attached to self and others, having non-dharma-characteristics also means being attached to self and others', this is explaining the previous not being attached to emptiness and existence characteristics. Secondly saying 'one should not grasp dharma, one should not grasp non-dharma', this is explaining the previous relying on words and departing from words characteristics. Now this statement in the text only states the emptiness and existence characteristics, omitting the statement of relying on words and departing from words characteristics, but it is included in the explanation. What is called no-dharma-characteristic refers to the deluded emotions and attachments of ordinary people, grasping dharma and 'self', believing them to be real, believing them to be dharma-characteristics. Since they have understood emptiness and know that the essence of dharma is not real, therefore it is said no-dharma-characteristic. Because there is no real dharma-characteristic that he grasps, therefore also... --------------------------------------------------------------------------------
Chinese
无非法相者。谓愚者妄情拨圆成而是无名非法相。空无有体故。智者了此圆成是有故无非法相。无其所执为空相故。二无我理是实有。故此中更应云无相亦非无相。言无相者谓无我理不可以言宣说为有为无。诸小菩萨乍谓可说名之为相。圣者了之为不可说故云无相也。亦非无相者以于无言处依言相说也。谓愚者既闻不可说故即谓有言皆非。智人达之故依言辞而说。然不执着故言亦非无想也。 何以故“是诸众生若心取相则为着我人”众生寿者。 述曰。释前不着空有相中有二。初总次别释此初也。 若取法相“即着我人众生寿者何以故若取非法相即着我人”众生寿者。 述曰。此别释也。谓若执法我为有。即亦着我人。执圆成为无。亦着人我。取是执义。双无二执故即契中道。故云无法相亦无非法相者。离二执也。故偈云一切空无物者人法二我无也。实有者二无我理体非无也。不可说者不可以言说为有为无也。法性离言故依言辞而说者易知也。又云若取法相则为着我人等者。此义云何。但有无明使无现行粗烦恼亦无我见故者。解云但有无明使者谓无明住地。即是分别法执也。无现行粗烦恼者谓无现行烦恼障也。但有种子随逐故。此意云由有法执现行故烦恼障随起也。无著论亦云。然于我想中 现代汉语译本： ‘无非法相’是指愚昧的人错误地认为圆成实性是虚无的，并称之为‘非法相’。因为空无没有实体。有智慧的人明白这圆成实性是真实存在的，所以没有‘非法相’。因为他们不执着于将它视为空相。‘无我理’是真实存在的，因此这里更应该说‘无相亦非无相’。说‘无相’是指‘无我理’无法用语言表达为有或无。一些小菩萨最初认为可以用语言来描述它，称之为‘相’。圣者明白它是不可言说的，所以说‘无相’。‘亦非无相’是指在无法用语言表达的地方，借用语言的相来说明。愚昧的人听到不可说，就认为所有言语都是错误的。有智慧的人明白这一点，所以借用言辞来说明，但不执着于言辞，所以说‘亦非无相’。 为什么呢？‘是诸众生若心取相则为着我人众生寿者’。 解释：前面解释不执着于空有相，分为总说和别说，这是总说。 ‘若取法相即着我人众生寿者何以故若取非法相即着我人众生寿者’。 解释：这是别说。意思是说，如果执着于法，认为我是存在的，那么就执着于我、人。如果执着于圆成实性是虚无的，也执着于人、我。‘取’是执着的意思。同时去除两种执着，就契合了中道。所以说‘无法相亦无非法相’，就是远离两种执着。所以偈语说，一切皆空无所有，人我和法我都不存在。真实存在的是‘二无我理’的本体，不是虚无的。‘不可说’是指无法用语言表达为有或无。法性是超越语言的，‘依言辞而说’是容易理解的。又说‘若取法相则为着我人等’，这是什么意思呢？即使只有无明烦恼的潜在影响，没有显现的粗重烦恼，也没有我见呢？解释说，‘但有无明使者’是指无明住地，也就是分别法执。‘无现行粗烦恼者’是指没有显现的烦恼障。只是有种子跟随。这里的意思是说，由于有法执的显现，所以烦恼障随之而起。无著菩萨的《摄大乘论》也说，在我想之中。