English
English version: Being ‘Great’ not. (The meaning of ‘Great’ is not clear and may refer to a certain state or realm based on the context). Commentary: This is to dispel the second doubt, which is the doubt about the Sambhogakaya (the Reward Body of the Buddha) being derived from the Dharmaraja-kaya (the Dharma Body of the Buddha). It begins with a question and then an answer. Some doubt that the previous statement said that the sage is non-active and yet has distinctions, without speaking or taking. Why does the Sambhogakaya itself enjoy the Dharma bliss, but takes from the Dharmaraja-kaya? The Reward Body is infinite and pervades the Dharma realm, so all the world takes from it again, saying that it is the Dharmaraja-kaya. To dispel this doubt, the verse says, ‘Like the Mountain King, there is no taking,’ just as Mount Sumeru (the sacred mountain in Buddhist cosmology) dwells among the mountains, but it does not have the thought ‘I am the Mountain King.’ Sentient beings have discriminating minds and consider it the Mountain King themselves. The Reward Buddha is also like this, already without a discriminating mind, so he does not say ‘I am the Dharmaraja-kaya.’ Sentient beings have discriminating minds, so they give rise to discrimination, saying ‘That is the Dharma King.’ The Buddha has no discriminating mind, so he does not consider himself the Dharmaraja-kaya. Subhuti (one of the ten great disciples of the Buddha) asked: ‘So great, World Honored One (Bhagavan, an honorific title for the Buddha), why does the Buddha say ‘non-body’ is called the Great Body?’ Commentary: This is the second answer. The Buddha's saying ‘non-body’ refers to a body without discrimination. ‘Is called the Great Body’ refers to a body without discrimination. Asanga (one of the founders of the Yogacara school of Indian Buddhism) explains: This is for the eighth accomplishment of sentient beings, and it is the fourth abandoning of the obstacles of sentient beings in the dwelling place of detachment. So the meaning here is that although the Tathagata (another title for the Buddha) knows not to grasp at forms, which is called abandoning small attachments, his Reward Body is vast and immeasurable. Rahu (a star, also refers to an Asura king) the Asura King (a type of divine being) is as huge as Mount Sumeru, and even great sentient beings cannot see his own body, let alone the small sentient beings of the Desire Realm (Kamadhatu, one of the three realms in Buddhism, referring to the world inhabited by sentient beings with desires). In this way, the Tathagata would abandon sentient beings and not liberate them. For this reason, there is this passage. Subhuti asked: ‘If there were as many sands in the Ganges River (the sacred river in India) as there are sands, how would it be, are these Ganges sands’ many or not? Commentary: According to Vasubandhu's (a master of the Yogacara school of Indian Buddhism, Asanga's brother) explanation, in the second weighing of the great text, the above dispels doubts. From below begins the second part, the formal weighing, which is divided into two parts. First, it is weighed by giving wealth (Dana, giving of material possessions), and second, it is weighed by giving life (Prana-dana, giving of life). In the weighing of giving wealth, there are two parts, first the formal weighing, and second the following explanation. ‘From this sutra onwards’ is the explanation of the reason. In the preceding formal weighing, there are three parts, first the World Honored One (Bhagavan, an honorific title for the Buddha) uses a metaphor to ask, second, Subhuti (another name for Subhuti) follows the Buddha's meaning to answer, and third, the Tathagata formally conducts the weighing. This is the first part. Lake Anavatapta (a sacred lake in the Himalayas in legend) --------------------------------------------------------------------------------
Chinese
出四大河所以偏将恒河为喻者。阿含经说有四义。一者有多沙故。二者世间以为福故。谓将为净于彼求福故。三者经劫名不改故。四者佛近彼说法故也。如恒河中所有沙数者。谓取一恒河中沙也。谓方广深浅四十里为一恒河沙也。如是沙等恒河者谓以一恒河中沙。一一沙复作一恒河也。取此无量恒河中沙。一一沙是一佛世界。以此尔数恒河数三千大千世界以用布施。尚不如受持此经乃至一四句偈也。何以故。此少分受持功德与菩提为因。一切外缘所不能坏故。其财施者为生死因易可破坏王贼等所侵故。 须菩提“言甚多世尊但诸恒河尚多无数”何况其沙。 述曰。此第二善现答也。 须菩提我今实言“告汝若有善男子善女人以七宝满尔所恒河沙数三千大千世界以用布施得福多不须菩提言甚多世尊佛告须菩提若善男子善女人于此经中乃至受持四句偈等为他人说而此福德”胜前福德。 述曰。此第三佛正校量中有三。一佛问二须菩提答三佛校量也。 复次须菩提“随说是经乃至四句偈等当知此处一切世间天人阿修罗皆应供养如佛塔庙何况有人尽能受持读诵须菩提当知是人成就最上第一希有之法若是经典所在之处即为有佛若”尊重弟子。 述曰。自下第二释所以也。于中有三复次。何 现代汉语译本： 为什么用四大河中的恒河来作比喻呢？《阿含经》中说了四个原因：一是恒河有很多沙子；二是世间的人认为恒河能带来福报，认为在恒河中沐浴是洁净的，因此到那里去祈求福报；三是恒河的名字经历漫长的时间也不会改变；四是佛陀经常在恒河附近说法。‘如恒河中所有沙数者’，是指取一条恒河中的沙子。这里指的是，以方圆深浅各四十里范围内的沙子作为一条恒河的沙子数量。‘如是沙等恒河者’，是指用一条恒河中的每一粒沙子，再变成一条恒河。取这些无量恒河中的沙子，每一粒沙子代表一个佛世界。用这样多的恒河沙数的三千大千世界来布施，尚且不如受持这部经，乃至仅仅是其中的四句偈。为什么呢？因为这少分的受持功德，是成就菩提的根本原因，一切外在的因缘都不能破坏它。而财物布施，是生死轮回的原因，很容易被破坏，也容易被国王、盗贼等侵夺。 须菩提说：‘非常多，世尊，仅仅是恒河的数量就多得数不清了’，更何况是其中的沙子呢？ 述曰：这是第二次善现（Subhuti）的回答。 须菩提，我现在实话告诉你，‘如果有善男子、善女人用七宝装满像恒河沙数一样多的三千大千世界来进行布施，他们获得的福报多吗？’须菩提回答说：‘非常多，世尊。’佛告诉须菩提：‘如果善男子、善女人能够受持这部经，乃至仅仅是其中的四句偈等，并为他人解说，那么这种福德’胜过前面的布施福德。 述曰：这是第三次佛陀正式地衡量功德，其中有三部分：一是佛陀提问，二是须菩提回答，三是佛陀衡量。 再次，须菩提，‘无论在什么地方宣说这部经，乃至仅仅是其中的四句偈等，应当知道这个地方，一切世间的天人、阿修罗（Asura）都应当像供养佛塔、佛寺一样来供养它，更何况是有人能够完全地受持、读诵这部经呢。须菩提，应当知道这个人成就了最上、第一、稀有的功德。这部经典所在的地方，就等于有佛，或者’有值得尊敬的弟子。 述曰：下面是第二部分，解释原因。其中有三点，再次说明。
English
English version: Why is the Ganges River used as a metaphor among the four great rivers? The Agama Sutra says there are four reasons: first, because the Ganges has a lot of sand; second, because the world regards it as a source of blessings, considering bathing in it as purification and seeking blessings there; third, because the name of the Ganges does not change over long periods; and fourth, because the Buddha often preached near it. 'As the number of sands in the Ganges' means taking the sand from one Ganges River. It refers to considering the sand within a radius of forty li in width, length, and depth as the sand of one Ganges River. 'Rivers equal to those sands' means using each grain of sand from one Ganges River to create another Ganges River. Taking the sand from these immeasurable Ganges Rivers, with each grain of sand representing a Buddha world. Using these Ganges-sand-numbered three thousand great thousand worlds for almsgiving is still not as good as receiving and upholding this sutra, even just a four-line verse from it. Why? Because this small portion of receiving and upholding is the cause for achieving Bodhi (Enlightenment), and no external conditions can destroy it. However, material almsgiving is the cause of birth and death, easily destroyed and easily invaded by kings, thieves, etc. Subhuti (a disciple of the Buddha) said, 'Very many, World Honored One, but the number of Ganges Rivers is already countless,' let alone the sand in them. Commentary: This is Subhuti's second answer. Subhuti, I now tell you truthfully, 'If there are good men and good women who use the seven treasures to fill three thousand great thousand worlds as numerous as the sands of the Ganges for almsgiving, do they obtain much merit?' Subhuti replied, 'Very much, World Honored One.' The Buddha told Subhuti, 'If good men and good women can receive and uphold this sutra, even just a four-line verse from it, and explain it to others, then this merit' surpasses the previous merit of almsgiving. Commentary: This is the third time the Buddha formally measures merit, which has three parts: first, the Buddha asks; second, Subhuti answers; and third, the Buddha measures. Furthermore, Subhuti, 'Wherever this sutra is spoken, even just a four-line verse from it, know that this place, all the beings of the world, including gods, humans, and Asuras (demi-gods), should make offerings to it as they would to a Buddha's stupa or temple, let alone someone who can fully receive, uphold, read, and recite this sutra. Subhuti, know that this person has achieved the most supreme, first, and rare merit. The place where this sutra is located is equivalent to having a Buddha, or' a respected disciple. Commentary: Below is the second part, explaining the reason. There are three points, explaining again. --------------------------------------------------------------------------------
Chinese
以多财布施不如少受持耶。由释此意故有三复次也。谓一者在处处胜在人人尊故。二当何名此经下能摧二障故胜。三者三千大千已下明财施为染因法施为净因故胜。此即初也。于中复二。初明在处处胜。次明在人人尊。如佛塔庙者此是十方诸佛真法身故。谓碎身舍利但一化佛之体。此般若经一切诸佛真法身故也。依无著释者。此一段文即是十八差别中第九远离随顺外论散乱。故第四离障住处十二中第五离乐外论散乱也。谓令依此般若修学。不令习读外典籍故。文中有二。初以四种因缘显示此法胜异。次当何名此经下为对治如言而执义。就前四因缘中即为四。一者摄取福德如经得福多彼。二者天等供养如经随所有处等。三难作如经成就最上希有。四者起如来念如经则为有佛等。 尔时须菩提“白佛言世尊当何名此经我等”云何奉持。 述曰。依世亲此第二。复次释所以也。谓诸烦恼如山如石。而有金刚能破。或烦恼如金刚般若能除断故。或如彩画之金刚。广如无著释。谓由有此种种堪能故受持般若功德胜多财施也。于中初善现问次如来答。此初也。 佛告须菩提“是经名为金刚般若波罗蜜以是名字”汝当奉持。 述曰。第。二如来答中初示名劝持次释所以。 所以者何“须菩提佛说般若 现代汉语译本：以大量的财物布施，不如少量地接受和奉持《般若经》吗？为了解释这个道理，有三重理由。第一，是因为《般若经》所在之处殊胜，受持《般若经》的人人人都尊敬。第二，在‘当何名此经’（这部经应当叫什么名字）之后，说明《般若经》能够摧毁两种障碍，因此殊胜。第三，从‘三千大千’以下，说明财物布施是染污的因，而法布施是清净的因，因此殊胜。这是第一重理由。其中又分为两部分，首先说明《般若经》所在之处殊胜，其次说明受持《般若经》的人人人都尊敬。比如佛塔和寺庙，这是十方诸佛的真法身所在。即使是粉碎的舍利，也只是一尊化身佛的身体，而这部《般若经》是一切诸佛的真法身。依据无著菩萨的解释，这一段文字是十八种差别中的第九种，即远离随顺外道邪说的散乱。因此，在第四种离障住处十二种中，是第五种远离爱好外道邪说的散乱。这是为了让人们依据《般若经》修学，而不去学习和诵读外道的典籍。这段文字中有两层含义，首先以四种因缘显示此法的殊胜和差异，其次从‘当何名此经’以下，是为了对治那些执着于言语文字的人。在前四种因缘中，又分为四点：第一，摄取福德，如经文所说‘得福多彼’。第二，天人等供养，如经文所说‘随所有处’等。第三，难以做到，如经文所说‘成就最上希有’。第四，生起如来之念，如经文所说‘则为有佛’等。 尔时，须菩提（Subhuti，佛陀的弟子）白佛言：‘世尊，当何名此经？我等云何奉持？’ 述曰：依据世亲（Vasubandhu，印度佛教论师）的解释，这是第二重理由，解释为什么受持《般若经》的功德胜过财布施。这是因为诸烦恼如山如石，而有金刚能破除；或者烦恼如金刚，而《般若经》能除断。或者如彩画的金刚。详细的解释可以参考无著（Asanga，印度佛教论师）的解释。因为有种种堪能，所以受持《般若经》的功德胜过大量的财物布施。其中，首先是善现（Subhuti的另一个名字）提问，然后是如来（Tathagata，佛陀的称号）回答。这是开始。 佛告须菩提：‘是经名为《金刚般若波罗蜜》（Vajracchedika Prajna Paramita Sutra，能断金刚般若波罗蜜多经），以是名字，汝当奉持。’ 述曰：第二，如来回答中，首先是揭示经名并劝勉奉持，其次是解释原因。 所以者何？须菩提，佛说般若（Prajna，智慧）