English
English version: Commentary: In this answer, it first accords with the Buddha's statement, calling the aggregates of dust 'many'. Secondly, it explains the meaning of 'not truly so'. 'Those that are aggregates of dust' refers to breaking down the world into dust particles. Saying 'not aggregates of dust' does not mean that there are real dust particles as held by the Vaisheshikas, etc. Rather, it means that it merely uses dust particles as a metaphor for greed and other afflictions; it is not that there are actually dust particles as the words suggest. It further explains that it only borrows dust particles as a metaphor for greed, etc.; it is not that the dust particles themselves are the substance of greed. 'These are called aggregates of dust' refers to the dust particles used as a metaphor. Saying 'world' refers to using the world as a metaphor for the giving of wealth. It is not that the world is the cause of greed, etc. The giving of wealth is the cause of greed, but it merely borrows the world as a metaphor. Subhuti asked: 'What do you think? Can the Tathagata be seen by means of the thirty-two characteristics?' Subhuti replied: 'No, World Honored One. The Tathagata cannot be seen by means of the thirty-two characteristics.' Why? The Tathagata says that the thirty-two characteristics are not characteristics; they are merely called the thirty-two characteristics. Commentary: This is the second turning to explain doubts. It means that the previous statement that those who receive and uphold this sutra will generate great merit is because they believe that merit has formed fruit, so now this concept is refuted. The Dharmakaya is the Tathagata, not the manifested body with the thirty-two characteristics. Among them, first is the question, then the answer. Saying 'thirty-two characteristics' refers to the manifested body. 'Characteristics are not characteristics' refers to the characteristics of the non-Dharmakaya. 'These are called thirty-two characteristics' refers to the thirty-two characteristics of the manifested body. The above is based on Vasubandhu's explanation. According to Asanga, the text from 'great thousand world' downwards belongs to the tenth of the eighteen distinctions, namely, the contemplation of breaking the corresponding actions in the grasping of the form body and the sentient being body, which is the sixth in the dwelling place of separation from obstacles, namely, the lack of skill in being free from the image aspect. Therefore, the meaning of this passage is that sentient beings lack skill in grasping the form body and the name body, so they produce a combined aspect. Now, in order to facilitate the breaking of this combined aspect, this passage is present. However, there are two ways to break the combined aspect: one is to break the form body, and the other is to break the name body. There are two types of form body: one is subtle, namely, dust particles, as the sutra says, 'Are all the dust particles many or not?'; the other is the coarse form body, as the sutra says, 'The Tathagata says that all the dust particles are not dust particles.' Breaking the name body, as the sutra says, 'Saying world is not world.' Because name has no shape or size, it cannot have coarseness or fineness, so the world is used as a metaphor. --------------------------------------------------------------------------------
Chinese
喻也。如经可以三十二相等者。第十一为供养给侍如来故。又是第七为离不具足福资粮故。此意云。若欲供养如来求福资粮者。不应以相见第一义法身故也。 须菩提“若有善男子善女人以恒河沙等身命布施若复有人于此经中乃至受持四句偈等为他人说其福”甚多。 述曰。依世亲释。上来以财校量竟。自下以身命校量。于中初正校量。次释福德多所以。此初也。无著释云。此第十二为远离利养及疲乏热恼故于精进若退若不发故。又离障碍住中此第八为离懈怠利养等乐味故。解云此说若有众生。乐欲味着懈怠。或味着利养不发精进。或曾起功德而复退失。为令远离此等故而以身命校量。意令进趣故也。 尔时须菩提“闻说是经深解义趣涕泪悲泣而白佛言希有世尊佛说如是甚深经典我从昔来所得慧眼未曾得闻”如是之经。 述曰。世亲云自下释所以。于中有四一悲舍苦身闻法悲泪。二世尊若复下。明于此生信则生实相。三世尊是实相者下拂疑除病。四世尊我今得闻下进发信心。此为初也。谓须菩提闻说舍身忍苦。又闻此经深义能得菩提。喜叹自扬故怀悲泣也。无著释云。自此下有其三文。初悲苦舍身闻法伤感与世亲同。次若复有人下明发起精进生如义想。三我今得闻下为令在坐味着懈怠诸菩萨 比喻是这样的。例如，经文里说可以通过三十二相来认识如来（Tathagata，佛陀的称号）是不对的。第十一品讲的是为了供养和侍奉如来。第七品讲的是为了远离不圆满的福德资粮。这里的含义是说，如果想要供养如来，求取福德资粮，不应该通过外在的相来认识第一义谛的法身（Dharmakaya，佛的法性之身）。 须菩提（Subhuti，佛陀的弟子）说：‘如果有善男子、善女人用像恒河沙一样多的身命来布施，如果又有人从这部经中，乃至仅仅受持四句偈，为他人解说，他的福德’非常多。 窥基（Kuiji，唐代法相宗大师）解释说：依据世亲（Vasubandhu，印度佛教论师）的解释，上面是以财物来比较功德的大小，下面是以身命来比较。其中，先是正式比较，然后解释福德多的原因。这是开始。无著（Asanga，印度佛教瑜伽行派创始人之一）解释说：第十二品是为了远离利养和疲乏热恼，对于精进如果退却或者不发起精进而说的。第八品讲的是为了远离懈怠、贪图利养等安乐的滋味。解释说，这里说的是如果有众生，贪图安乐的滋味而懈怠，或者贪图利养而不发起精进，或者曾经发起功德而又退失，为了让他们远离这些，所以用身命来比较，意思是让他们勇猛精进。 当时，须菩提（Subhuti）‘听到这部经，深刻理解其中的意义，悲伤地哭泣，对佛说：稀有啊，世尊（Bhagavan，佛陀的称号）！佛说如此甚深的经典，我从过去到现在，用我所得的慧眼，也未曾听闻’这样的经典。 窥基（Kuiji）解释说：世亲（Vasubandhu）说，下面是解释原因。其中有四个方面：一是悲伤舍弃苦身，听闻佛法而悲伤哭泣；二是世尊（Bhagavan）‘若复有人’以下，说明对于此经生起信心，就能生起实相；三是世尊（Bhagavan）‘是实相者’以下，是为了消除疑惑，去除病根；四是世尊（Bhagavan）‘我今得闻’以下，是为了增进发起信心。这是第一个方面。说的是须菩提（Subhuti）听到舍身忍受痛苦，又听到这部经的深刻意义能够证得菩提（Bodhi，觉悟），喜悦赞叹自己，所以怀着悲伤而哭泣。无著（Asanga）解释说：从这里开始有三个部分。首先是悲伤苦舍身，听闻佛法伤感，与世亲（Vasubandhu）的观点相同。其次是‘若复有人’以下，说明发起精进，生起如实之想。第三是‘我今得闻’以下，是为了让在座的贪图安乐而懈怠的菩萨（Bodhisattva，立志成佛的修行者）……
English
It is a metaphor. For example, the sutra says that one can recognize the Tathagata (Buddha's title) through the thirty-two marks, which is incorrect. Chapter Eleven speaks of offering and serving the Tathagata. Chapter Seven speaks of being apart from incomplete merit and resources. The meaning here is that if one wants to make offerings to the Tathagata and seek merit and resources, one should not recognize the Dharmakaya (the Dharma-body of the Buddha) of the ultimate truth through external marks. Subhuti (Buddha's disciple) said, 'If there are good men and good women who give away as many lives as there are sands in the Ganges River, and if there is someone who, from this sutra, even upholds four lines of verse and explains it to others, their merit' is very great. Kuiji (eminent Tang Dynasty Buddhist monk) explains: According to Vasubandhu's (Indian Buddhist scholar) explanation, the above compares the magnitude of merit with wealth, and the following compares it with life. Among them, the first is a formal comparison, and then explains the reason for the abundance of merit. This is the beginning. Asanga (one of the founders of the Yogacara school of Indian Buddhism) explains: Chapter Twelve is spoken for those who are far from profit and fatigue, and who retreat or do not initiate diligence. Chapter Eight speaks of being apart from laziness and the taste of pleasure such as greed for profit. It explains that this speaks of sentient beings who are lazy because they crave the taste of pleasure, or who do not initiate diligence because they crave profit, or who have initiated merit but have retreated. In order to keep them away from these, life is used for comparison, meaning to encourage them to be diligent. At that time, Subhuti (Buddha's disciple), 'hearing this sutra, deeply understood its meaning, wept sadly, and said to the Buddha: Rare indeed, Bhagavan (Buddha's title)! The Buddha speaks of such a profound sutra, and I have never heard' such a sutra with the wisdom eye I have attained from the past until now. Kuiji (eminent Tang Dynasty Buddhist monk) explains: Vasubandhu (Indian Buddhist scholar) says that the following explains the reason. There are four aspects: First, grieving over abandoning the suffering body, hearing the Dharma and weeping sadly; second, Bhagavan (Buddha's title) 'If there is someone' below, explaining that if one develops faith in this sutra, one can generate true reality; third, Bhagavan (Buddha's title) 'Is the true reality' below, is to eliminate doubts and remove the root of the disease; fourth, Bhagavan (Buddha's title) 'I have now heard' below, is to increase and initiate faith. This is the first aspect. It says that Subhuti (Buddha's disciple) heard about abandoning the body and enduring suffering, and also heard that the profound meaning of this sutra can attain Bodhi (enlightenment), rejoicing and praising himself, so he wept with sadness. Asanga (one of the founders of the Yogacara school of Indian Buddhism) explains: From here there are three parts. The first is grieving over abandoning the suffering body, hearing the Dharma and feeling sad, which is the same as Vasubandhu's (Indian Buddhist scholar) view. The second is 'If there is someone' below, explaining the initiation of diligence and the generation of true thoughts. The third is 'I have now heard' below, in order to let the Bodhisattvas (practitioners who aspire to become Buddhas) in attendance who crave pleasure and are lazy... -------------------------------------------------------------------------------- 生惭愧故。此为初也。
Chinese
世尊若复“有人得闻是经信心清净则生实相当知是人成就第一”希有功德。 述曰。此第二文也。谓有闻经生信心者。当来定得无分别智。除妄分别证达二空名生实相。由如是故。虽复舍多身命不如受持也。以欲舍身恒轮生死非求慧行不趣菩提故也。 世尊是实相者则是非相“是故如来”说名实相。 述曰。此第三拂疑除病也。是实相者谓无相为相也。即是非相者。谓则非是虚妄分别所执差别之相。说名实相者。谓无虚妄之相说名实相也。谓有闻说实相言故。谓是虚妄分别所执之相。今言不是故有此文也。 世尊我今“得闻如是经典信解受持不足为难若当来世后五百岁其有众生得闻是经信解受持是人则为”第一希有。 述曰。此为第四进发信心。即是无著第三为令菩萨生惭愧也。谓说未恶世尚有众生能生实相。况今现在菩萨闻说般若而不进修。谓恶人信解乃可希奇。菩萨受持盖不足叹。故有此文也。就此文中。初善现问次如来答。问中有三。初标问次释后结。此初也。 何以故“此人无我相人相众生相”寿者相。 述曰。此第二释中有二。世亲云。初明所取空次明能取空。子云此唯说法空也。无著云初明人空次明法空。离人家执故。此初也 现代汉语译本： 生惭愧的缘故。这是第一个原因。 世尊，如果有人听闻这部经典，信心清净，就能生起真实相应的智慧，应当知道这个人成就了第一稀有的功德。 述曰：这是第二段文字。说的是听闻经典而生信心的人，将来必定能够获得无分别智。去除虚妄分别，证悟人法二空，名为生起实相。因为这个缘故，即使舍弃再多的身命，也不如受持这部经典。因为舍弃身体只是在生死中轮回，不是为了追求智慧的修行，也不会趋向菩提。 世尊，这实相就是非相，所以如来说名为实相。 述曰：这是第三段，为了消除疑惑，去除病根。这实相，指的是以无相为相。即是非相，指的是并非是虚妄分别所执着的差别之相。说名为实相，指的是没有虚妄之相，所以说名为实相。因为有人听闻说实相，就认为是虚妄分别所执着的相。现在说不是，所以有这段文字。 世尊，我现在听闻这样的经典，信解受持，不算是难事。如果当来末世后五百岁，有众生听闻这部经典，信解受持，这个人就是第一稀有。 述曰：这是第四段，为了增进和启发信心。也就是无著菩萨的第三个原因，为了让菩萨生起惭愧心。说的是在末法恶世尚且有众生能够生起实相，更何况现在的大菩萨听闻般若而不精进修行呢？说恶人能够信解，才算是稀奇。菩萨受持，本来就不值得赞叹。所以有这段文字。在这段文字中，先是善现提问，然后是如来回答。提问中有三个部分。首先是标明问题，其次是解释，最后是总结。这是第一个部分。 什么缘故呢？因为这个人没有我相、人相、众生相、寿者相。 述曰：这是第二段解释，其中有两个部分。世亲菩萨说，首先阐明所取空，其次阐明能取空。子云认为这里只是说法空。无著菩萨认为，首先阐明人空，其次阐明法空。因为离开了人我执着。这是第一个部分。