English
English version: The Tathagata is one who speaks truthfully, one who speaks factually, one who speaks accordingly, one who does not deceive, and one who does not speak differently from the truth (Tathagata: 'Thus Gone One', a title for the Buddha). Commentary: According to Vasubandhu's (a famous Buddhist philosopher) explanation, this is to dispel the second doubt. Some may doubt and say: 'Previously it was said that the absence of characteristics is the cause for obtaining the fruit of the absence of characteristics. But there is no path in the process of attaining the fruit, so how can he use the fruit as the cause?' The meaning of this passage is that since the Dharma (teachings, law) that is realized is without characteristics, empty, tranquil, and without abiding, how can it be the cause? This is to dispel this doubt. This passage has two parts. The first explains not speaking falsely, and the second dispels external attachments. This is the first part. The treatise says: 'Because the Tathagata does not speak falsely with true and real wisdom, the Buddha's Bodhi (enlightenment) and the predictions of the Small Vehicle and the Great Vehicle are not spoken falsely.' Because of these four realms, the four kinds of speech are spoken in order. Now this sutra adds 'does not deceive'. Asanga (another famous Buddhist philosopher) says: 'What does this show? It is to make people believe in the Tathagata, so they can endure.' Among them, 'one who speaks truthfully' is to show the aspect of conventional truth; 'one who speaks factually' is to show that the practice of conventional truth has the aspects of affliction and purity, where 'factual' means that this practice has affliction and that practice is pure; 'one who speaks accordingly' is to show the aspect of the ultimate truth; 'one who does not speak differently from the truth' is to show that the practice of the ultimate truth has the aspects of affliction and purity.' This is to speak the true speech. The general meaning of this passage is that the Tathagata is the uniquely honored teacher of gods and humans in the three realms, the master of the Dharma realm, and the doctor of the five destinies. He took off the splendid decorations of his home life, abandoned the great position of a wheel-turning king, and achieved perfect enlightenment, so that everything he desired could be achieved. Since he does not seek fame and fortune, nor does he seek comfort, how could he speak falsely? Subhuti (one of the principal disciples of the Buddha), the Dharma that the Tathagata has attained is neither real nor unreal. Commentary: This is the second part, dispelling external attachments. The Dharma that the Tathagata has attained refers to the truth that has been realized. 'Not real' means that it cannot be grasped as real according to words. 'Not unreal' means that it cannot be sought separately from words. Because it is not unreal, one studies and practices according to the Buddha's teachings. Because it is not real, one leaves behind delusional thoughts and realizes the truth. The things that ordinary people cling to with delusional thoughts do not exist, so they are not real. The Tathagata's teachings do not have delusional thoughts, so they are not unreal. Subhuti, if a Bodhisattva's (a person who is on the path to Buddhahood) mind dwells on Dharma while giving alms, it is like a person entering darkness and seeing nothing; if a Bodhisattva's mind does not dwell on Dharma while giving alms, it is like a person with eyes, seeing all kinds of things in the light of the sun. -------------------------------------------------------------------------------- 种色。
Chinese
述曰。世亲释云此破第三疑也。谓有疑曰。若圣人以无为真如得名。彼真如一切时处有。云何不住心。得佛菩提则非不住。若一切时处实有真如。何故有人能得有不得者。为断此疑故说入闇等喻。于中有二。初明住事为生死因。次彰不住为出世业。此初也。偈云。时及处实有。而不得真如。无智以住法。余者有智得。此意云。真虽一切时处实有。由无智以心住法故不解出离。犹如入闇不知我何所趣。而不得之得者翻此说。无著释云。此为显示第三乏受用苦忍因缘对治也。 须菩提当来之世若有善男子善女人能于此经受持读诵则为如来以佛智慧悉知是人悉见是人皆得成就无量无边功德。 述曰。世亲云就第三段第四校量中。上来别破三疑竟。自下第二正校量中。初校胜劣次以要言之下释所以。前中有二。初明行三种行功德至多。次举事校量。此初也。三种行谓一者受二者持三读诵。无著云。自下第十四为离寂静味即十二离障中第十为离阙少智资粮故。谓有耽禅定不肯听闻而修智慧。为阙少智资粮。今令受持读诵发生智慧故方得菩提。定是福门故但能助道也。就此之中文有其五。谓显示与法相应有五种胜功德。一者如来忆念亲近。如经受持读诵修行则为如来以佛智慧等。二者摄福德。如经皆得 种色。 述曰。世亲释云此破第三疑也。谓有疑曰。若圣人以无为真如（Tathata，事物的真实本性）得名。彼真如一切时处有。云何不住心。得佛菩提则非不住。若一切时处实有真如。何故有人能得有不得者。为断此疑故说入闇等喻。于中有二。初明住事为生死因。次彰不住为出世业。此初也。偈云。时及处实有。而不得真如。无智以住法。余者有智得。此意云。真虽一切时处实有。由无智以心住法故不解出离。犹如入闇不知我何所趣。而不得之得者翻此说。无著释云。此为显示第三乏受用苦忍因缘对治也。 须菩提（Subhuti，佛陀的十大弟子之一）当来之世若有善男子善女人能于此经受持读诵则为如来（Tathagata，如来）以佛智慧悉知是人悉见是人皆得成就无量无边功德。 述曰。世亲云就第三段第四校量中。上来别破三疑竟。自下第二正校量中。初校胜劣次以要言之下释所以。前中有二。初明行三种行功德至多。次举事校量。此初也。三种行谓一者受二者持三读诵。无著云。自下第十四为离寂静味即十二离障中第十为离阙少智资粮故。谓有耽禅定不肯听闻而修智慧。为阙少智资粮。今令受持读诵发生智慧故方得菩提。定是福门故但能助道也。就此之中文有其五。谓显示与法相应有五种胜功德。一者如来忆念亲近。如经受持读诵修行则为如来以佛智慧等。二者摄福德。如经皆得
English
Form and Color. Commentary: Vasubandhu (世亲) explains that this refutes the third doubt. The doubt is: 'If the sage is named by 'non-being' as the True Thusness (Tathata), and that True Thusness exists at all times and places, how can one not abide in the mind and attain Buddha's Bodhi, which is non-abiding? If True Thusness truly exists at all times and places, why can some attain it while others cannot?' To dispel this doubt, metaphors such as entering darkness are used. There are two parts: first, clarifying that abiding in things is the cause of birth and death; second, demonstrating that non-abiding is the work of transcending the world. This is the first part. The verse says: 'Time and place truly exist, yet one cannot attain True Thusness. The ignorant abide in the Dharma, while the wise attain it.' The meaning is: Although the truth truly exists at all times and places, due to ignorance and the mind abiding in the Dharma, one cannot understand liberation, like entering darkness and not knowing where to go. Those who attain it do the opposite. Asanga (无著) explains that this is to show the countermeasure for the third deficiency, the cause of suffering and endurance. 'Subhuti (须菩提), in the future, if there are good men and good women who can receive, uphold, read, and recite this Sutra, then the Tathagata (如来) will know all these people with Buddha's wisdom, see all these people, and all will attain immeasurable and boundless merits.' Commentary: Vasubandhu (世亲) says that in the fourth comparison of the third section, the three doubts have been refuted separately above. From below, in the second correct comparison, the superiority and inferiority are compared first, and then the reason is explained with essential words. There are two parts in the former: first, clarifying that performing the three types of practice has the most merit; second, giving examples for comparison. This is the first part. The three types of practice are: first, receiving; second, upholding; third, reading and reciting. Asanga (无著) says that from the fourteenth section onwards, to be free from the taste of solitude, which is the tenth of the twelve obstacles, is to be free from the lack of wisdom resources. It means that some are addicted to meditation and unwilling to listen and cultivate wisdom, thus lacking wisdom resources. Now, receiving, upholding, reading, and reciting are encouraged to generate wisdom, so that Bodhi can be attained. Samadhi is the gate of blessings, so it can only assist the path. There are five meanings in this section, which are to show that there are five kinds of excellent merits corresponding to the Dharma. First, the Tathagata remembers and is close. As in the Sutra, receiving, upholding, reading, and reciting and practicing, then the Tathagata will use Buddha's wisdom, etc. Second, gathering merits. As in the Sutra, all will attain --------------------------------------------------------------------------------
Chinese
成就无量无边功德聚等。三者赞叹法及修行。如经以要言之是经有不可思议等。四者天等供养。如经在在处处若有此经等。五者灭罪。如经受持读诵此经为人轻贱乃至当得等故。此则初文也。谓要受持读诵此经者。是正报菩提之因真法供养。所有世间财宝供养如来所不能及。由如是故如来恒以佛智悉知是人。恒以佛眼悉见是人。亲近忆念是人也。 须菩提若有善男子善女人初日分以恒河沙等身布施中日分复以恒河沙等身布施后日分亦以恒河沙等身布施如是无量百千万亿劫以身布施若复有人闻此经典信心不逆其福胜彼何况书写受持读诵为人解说。 述曰。世亲释云此举事校量也。于中初明施命至多。次显信经福胜。日以三时舍身者假设有斯也。信心不逆者。谓若有人闻此经典。虽未能受持读诵。但生净信随喜功德比前其福过彼。何以故然也。谓于生死中虽舍身命。终无能契菩提法身。一生信心虽亦未生慧解。然由信故因即听闻生长智慧定当成佛。其福即多也。已生随顺之意故。 须菩提以要言之是经有不可思议不可称量无边功德如来为发大乘者说为发最上乘者说。 述曰。世亲云自下释二释所以。中有六复次。一者示现希闻而能生信法故。谓大机能入小机不能。如经以要言之等。二者示现受持 成就无量无边功德聚集等等。第三是赞叹佛法及修行。如经文用简要的语言说，这部经有不可思议等等的功德。第四是天人等等的供养。如经文所说，在任何地方，如果存在这部经等等。第五是灭除罪业。如经文所说，受持读诵这部经的人，即使被人轻贱，最终也能获得相应的果报等等。这就是第一部分的内容。意思是说，要受持读诵这部经的人，才是真正以正报之身种下菩提之因，才是真正的佛法供养。所有世间的财宝供养，都无法与此相比。正因为如此，如来总是以佛的智慧完全了解这个人，总是以佛的眼睛完全看见这个人，亲近忆念这个人。 须菩提，如果有善男子善女人，在初日分（一天的开始）用像恒河沙一样多的身体布施，中午时分又用像恒河沙一样多的身体布施，下午时分也用像恒河沙一样多的身体布施，这样经过无量百千万亿劫用身体布施。如果有人听闻这部经典，生起信心而不违逆，他的福德胜过前者，更何况是书写、受持、读诵、为他人解说。 世亲（Vasubandhu）的解释说，这是举例比较。其中首先说明布施生命是极多的。其次显示相信经典的福德殊胜。一天用三个时段舍身，这只是假设的情况。信心不违逆，是指如果有人听闻这部经典，即使不能受持读诵，但生起清净的信心，随喜功德，他的福德也超过前者。为什么会这样呢？因为在生死轮回中，即使舍弃身命，最终也无法契合菩提法身。一生信心虽然还没有生起智慧理解，但因为信心的缘故，因此听闻佛法，增长智慧，必定能够成佛，他的福德就很多。因为已经生起了随顺佛法的意念。 须菩提，总而言之，这部经有不可思议、不可称量、无边无量的功德，如来是为发大乘心的人说的，是为发最上乘心的人说的。 世亲（Vasubandhu）说，下面解释这两个‘所以’。其中有六个‘复次’。第一，显示这部经很难听闻，但能使人生起信心。大根器的人能够领悟，小根器的人不能。如经文所说，‘总而言之’等等。第二，显示受持