English
English version: 'The past mind is unattainable, the present mind is unattainable, the future mind' is unattainable. Vasubandhu said that this shows their continuous inversion. Because the past and future minds have passed or have not yet arrived, they are unattainable. The present mind is false discrimination, so it is unattainable. This shows that their minds dwell in inversion, and the consciousnesses are false. This is how it looks from a worldly perspective. Asanga said that the past and future minds have ceased or have not yet arisen, and the present mind is unattainable because it is the ultimate truth. Subhuti, 'What do you think? If someone used the seven treasures filling three thousand great thousand worlds for almsgiving, would this person gain much merit' because of this cause? Vasubandhu explained that this is the second section, doubting the third passage of scripture. It means that someone doubts again that the mind mentioned earlier dwells in inversion. If so, merit is also inverted. If it is inverted, how can it be called good dharma? To dispel this doubt, it shows that although the mind dwells in inversion, the merit performed is not inverted. Because this is the root of Buddha's wisdom. Because when giving alms, one does not cling to oneself, etc., but only seeks unsurpassed Bodhi (Enlightenment), so the merit is very great. Here, first the Buddha asks, then Subhuti answers, and finally the Tathagata (Thus Come One) concludes. This is the beginning. It means that if one gives alms such as the seven treasures in order to seek Prajna (Wisdom), to hear, study, and practice, one will become a Buddha, so the merit is very great. Asanga said that this is in the unsurpassed pure wisdom, the third is for the sake of complete merit and freedom. Thus, World Honored One, 'this person gains' very much merit 'because of this cause'. This is the second answer. Subhuti, 'If merit had substance, the Tathagata would not say that one gains much merit; because merit has no substance, the Tathagata says' one gains much merit. This is the third conclusion by the Tathagata. If merit had substance, it means that if one says that giving alms for the sake of Prajna is like giving alms for the sake of oneself, if merit had substance, the Buddha would not say that one gains much merit. Because the nature of the three things is empty, giving alms is different from giving alms while clinging to karmic rewards, etc. Therefore, the Tathagata says that the merit is great. By analogy, it can be known that the previous measurement of giving alms with wealth and life, etc., is not as good as those who receive and uphold this sutra. It means that one cannot forget all appearances. --------------------------------------------------------------------------------
Chinese
故不求菩提故也。谓若舍身命之时。但于少少饥饿众生有益非能广利。若持般若者。当得成佛济利甚多故功德胜也。若横望言之舍身极苦。望竖说者不及持经也。 须菩提“于意云何佛可以具足”色身见不。 述曰。世亲云。上来破于本处生疑竟。自下第二有四疑。展转释疑故生也。此为大段第三破疑显是展转中第一大段也。于中文三。一者以相好身为佛疑。二者汝勿谓下疑佛有说。三者颇有众生下疑无人信。此为初也。谓疑曰若诸佛以无为法得名。云何诸佛成就八十种好三十二相而名为佛耶。解云此于前说云如来者即诸法真如以生疑也。就此之中有二。初破于色身生疑。次破于相好生疑前中复二。初佛问次善现答。此初也。问意云法身真佛可以作报身形好而见不。又可圆光一寻等随好色身以见法身佛不。无著云。此第三为随形好身具足故。问意云。佛随机故而有报化随好之色身。真理法亦有色性无差别之好。今问法身可差别之形好以见不。为令众生内证法身圆满故外得形好之身具足。故有此文也。 不也世尊“如来不应以具足”色身见。 述曰。此第二答中初标次释。此初也。 何以故“如来说具足色身即非具足色身是名”具足色身。 述曰。此释也。如来说具足色身者。谓 现代汉语译本 因此，不应为了追求菩提（bodhi，觉悟）而轻易舍弃生命。因为舍弃生命，如果只能对极少数饥饿的众生有所帮助，而不能广泛地利益大众，那么功德并不大。如果能够受持《般若经》（Prajna，智慧）的人，将来能够成佛，济度利益的众生非常多，所以功德更为殊胜。如果从横向比较来说，舍弃生命是非常痛苦的行为；但从竖向，也就是长远利益来看，不如受持《般若经》的功德大。 须菩提（Subhuti，佛陀的弟子），‘你的意思如何？可以用具足的色身（rupa-kaya，物质之身）来见佛吗？’ 述曰：世亲（Vasubandhu，论师）说，前面已经破除了在本处产生的疑惑。从这里开始，第二部分有四个疑惑，通过辗转解释来消除疑惑。这是第三大段，破除疑惑，显示辗转相生的关系，这是第一大段。在这一大段中，又分为三部分：一是疑惑佛是否具有相好之身；二是‘汝勿谓’以下，疑惑佛是否有说法；三是‘颇有众生’以下，疑惑是否有人相信。这是第一部分。意思是说，如果诸佛以无为法（Asamskrta-dharma，非造作之法）而得名，那么诸佛如何成就八十种好和三十二相（lakshana，佛身具有的三十二种殊胜的相）而被称为佛呢？解释说，这是对前面所说的‘如来（Tathagata，佛的称号）即诸法真如’产生了疑惑。在这部分中，又分为两部分：首先破除对色身的疑惑，其次破除对相好的疑惑。在破除色身疑惑的部分中，又分为两部分：首先是佛陀提问，其次是善现（Subhuti的另一个名字）回答。这是第一部分。提问的意思是，法身真佛（Dharmakaya，佛的法性之身）可以用报身（Sambhogakaya，佛的报应之身）的形好来显现吗？又可以用圆光一寻等随好色身来显现法身佛吗？无著（Asanga，论师）说，这第三个问题是为了随形好身具足的缘故而提问。意思是说，佛陀随机应化，所以有报身和化身（Nirmanakaya，佛的化现之身）随好的色身。真理法也有色性，没有差别之好。现在问法身可以用差别的形好来显现吗？为了让众生内在证悟法身圆满，外在得到形好之身具足，所以有这段经文。 ‘不，世尊（Bhagavan，佛的尊称），如来不应该以具足的色身来见。’ 述曰：这是第二部分回答，首先标明观点，其次进行解释。这是第一部分。 ‘为什么呢？如来说具足色身，即非具足色身，是名具足色身。’ 述曰：这是解释。如来说具足色身，是指...
English
English version Therefore, one should not seek Bodhi (enlightenment) by giving up one's life, because if giving up one's life only benefits a few hungry beings and cannot widely benefit the masses, then the merit is not great. If one can uphold the Prajna (wisdom) Sutra, one will become a Buddha in the future and benefit many beings, so the merit is even more supreme. If compared horizontally, giving up one's life is a very painful act; but from a vertical, or long-term perspective, it is not as meritorious as upholding the Prajna Sutra. Subhuti (a disciple of the Buddha), 'What do you think? Can the Buddha be seen by the complete Rupa-kaya (form body)?' Commentary: Vasubandhu (a commentator) said that the previous section has dispelled the doubts arising from the original context. From here onwards, the second part has four doubts, which are dispelled through repeated explanations. This is the third major section, dispelling doubts and showing the relationship of arising from each other, and this is the first major section. Within this major section, there are three parts: first, doubting whether the Buddha has a body with excellent marks; second, from 'Do not say' onwards, doubting whether the Buddha has teachings; third, from 'Are there beings' onwards, doubting whether anyone believes. This is the first part. It means that if the Buddhas are named by Asamskrta-dharma (unconditioned dharma), how can the Buddhas achieve the eighty minor marks and thirty-two major marks (lakshana, the thirty-two auspicious marks of the Buddha's body) and be called Buddhas? The explanation is that this is a doubt arising from the previous statement that 'Tathagata (the title of the Buddha) is the true suchness of all dharmas.' In this part, there are two parts: first, dispelling the doubt about the form body, and second, dispelling the doubt about the excellent marks. In the part of dispelling the doubt about the form body, there are two parts: first, the Buddha asks, and second, Subhuti (another name of Subhuti) answers. This is the first part. The meaning of the question is, can the Dharmakaya (the Dharma body of the Buddha) be manifested by the form and goodness of the Sambhogakaya (the reward body of the Buddha)? Can the Dharmakaya Buddha be manifested by the halo of one fathom and other minor marks of the form body? Asanga (a commentator) said that this third question is asked for the sake of the complete form and goodness of the body. It means that the Buddha responds to opportunities, so there are the reward body and the Nirmanakaya (the transformation body of the Buddha) with the minor marks of the form body. The Dharma of truth also has the nature of form, without difference in goodness. Now it is asked whether the Dharmakaya can be manifested by the differentiated form and goodness? In order to allow beings to internally realize the perfection of the Dharmakaya and externally obtain the complete body of form and goodness, there is this passage of scripture. 'No, Bhagavan (the Blessed One, an epithet of the Buddha), the Tathagata should not be seen by the complete Rupa-kaya.' Commentary: This is the second part of the answer, first stating the viewpoint, and then explaining it. This is the first part. 'Why? The Tathagata says that the complete Rupa-kaya is not the complete Rupa-kaya, that is named the complete Rupa-kaya.' Commentary: This is the explanation. The Tathagata says that the complete Rupa-kaya refers to... --------------------------------------------------------------------------------
Chinese
报化随好之身。即非具足色身者。非是法性具足色身。是名具足色身者。是名报化身也。无著云。随机现形有报化之形好。内证无相而有法身之好色性。由内证法性色身故。外具形好之身皆得圆满。然形好之身即非法性之具足色身也。谓法身犹如虚空。虽无形相而于镜中现虚涣影像。法身亦尔。虽无形相而于镜智现报化身也。 须菩提“于意云何如来可以具足”诸相见不。 述曰。世亲云。此第二破于相好生疑也。于中初问次答。此初也。问意云。可以三十二相见法身无相佛不。无著云。此第四为相身具足故。问意云。佛有三身。谓法身报化身。然报化身有三十二差别之相。法身亦有无差别法性之相。今问法身可以差别之相好以见不。 不也世尊“如来不应以具足”诸相见。 述曰。此第二答中初标也。 何以故“如来说诸相具足即非具足是名”诸相具足。 述曰。此第二释也。世亲云。如来非诸相具足者。谓差别三十二相也。即非具足者。非法身无差别相具足也。是名诸相具足者。是外形相也。无著云。法身虽无形相而有法性之相。谓理媚曰相也。于外化中亦有形相。为令众生得此种圆满故。谓内证真理无相之相故。而外具有相之相也。然有相之相即非无相之相。是名诸相具 现代汉语译本 报身和化身会随着众生的根器和喜好而显现不同的形态。但这些报身和化身并非完全具备法身的色相。它们不是法性所完全具备的色身，所以才被称为‘具足色身’，也就是报身和化身。 无著菩萨说，佛陀会根据众生的需要示现报身和化身的形貌。内在证悟了无相的法性，却在外在显现法身的庄严色相。因为内在证悟了法性的色身，所以外在所显现的形貌才能圆满。然而，这些外在的形貌并非法性所完全具备的色身。法身就像虚空一样，虽然没有具体的形象，却能在镜子里显现出虚幻的影像。法身也是如此，虽然没有具体的形象，却能在如镜的智慧中显现报身和化身。 须菩提问：‘您的意思如何？能以佛陀所具备的具足之相来见如来吗？’ 窥基法师解释说，世亲菩萨认为，这是第二次破除对佛陀相好的疑惑。这段经文分为提问和回答两个部分，这里是提问的部分。提问的意思是：能以佛陀的三十二相来见到法身无相的佛陀吗？无著菩萨说，这是第四个因为相好之身具足而提出的问题。提问的意思是：佛陀有法身、报身和化身三种身。报身和化身有三十二种差别的相好，而法身则有无差别的法性之相。现在问的是，能以差别的相好来见到法身吗？ 佛回答：‘不能。如来不应以具足之相来见。’ 窥基法师解释说，这是回答部分的第一句，是标示。 佛说：‘为什么呢？如来说的诸相具足，就不是真正的具足，这才能称之为诸相具足。’ 窥基法师解释说，这是回答部分的解释。世亲菩萨认为，如来说的‘如来非诸相具足’，指的是差别的三十二相。‘即非具足’，指的是法身无差别的相不是具足。‘是名诸相具足’，指的是外在的形相。无著菩萨说，法身虽然没有具体的形象，却有法性的相，也就是理体微妙的相。在外在的化现中，也有形相，这是为了让众生能够得到这种圆满。也就是说，内在证悟了真理无相之相，而外在则具有相好之相。然而，有相之相并非无相之相，这才能称之为诸相具足。