English
English version The Reward Body (Sambhogakaya) and Transformation Body (Nirmanakaya) manifest different forms according to the capacities and preferences of sentient beings. However, these Reward and Transformation Bodies do not fully possess the physical characteristics of the Dharma Body (Dharmakaya). They are not the complete physical form of the Dharma-nature, and therefore are called 'complete physical forms,' which are the Reward and Transformation Bodies. Asanga said that the Buddha manifests the forms of the Reward and Transformation Bodies according to the needs of sentient beings. Internally, one realizes the formless Dharma-nature, but externally, one manifests the majestic physical characteristics of the Dharma Body. Because one internally realizes the physical form of the Dharma-nature, the external forms that are manifested can be complete. However, these external forms are not the complete physical form of the Dharma-nature. The Dharma Body is like space, although it has no concrete form, it can manifest illusory images in a mirror. The Dharma Body is also like this, although it has no concrete form, it can manifest the Reward and Transformation Bodies in mirror-like wisdom. Subhuti asked: 'What do you think? Can the Tathagata be seen by the complete characteristics that he possesses?' Kuiji explained that Vasubandhu believed that this was the second time to dispel doubts about the Buddha's excellent characteristics. This passage is divided into two parts: the question and the answer. This is the question part. The meaning of the question is: Can the formless Buddha of the Dharma Body be seen by the thirty-two characteristics of the Buddha? Asanga said that this is the fourth question raised because the body of excellent characteristics is complete. The meaning of the question is: The Buddha has three bodies: the Dharma Body, the Reward Body, and the Transformation Body. The Reward and Transformation Bodies have thirty-two different excellent characteristics, while the Dharma Body has undifferentiated characteristics of the Dharma-nature. The question now is, can the Dharma Body be seen by the differentiated excellent characteristics? The Buddha answered: 'No. The Tathagata should not be seen by the complete characteristics.' Kuiji explained that this is the first sentence of the answer part, which is the indication. The Buddha said: 'Why? The Tathagata's so-called complete characteristics are not truly complete, and only then can it be called complete characteristics.' Kuiji explained that this is the explanation part of the answer. Vasubandhu believed that the Tathagata's saying 'the Tathagata is not complete with all characteristics' refers to the differentiated thirty-two characteristics. 'That is, not complete' refers to the fact that the undifferentiated characteristics of the Dharma Body are not complete. 'This is called complete characteristics' refers to the external form. Asanga said that although the Dharma Body has no concrete form, it has the characteristics of the Dharma-nature, that is, the subtle characteristics of the principle. In the external manifestation, there are also forms, which is to allow sentient beings to obtain this completeness. That is to say, internally, one realizes the formless characteristics of the truth, while externally, one has the characteristics of excellent characteristics. However, the characteristics of form are not the characteristics of formlessness, and only then can it be called complete characteristics. -------------------------------------------------------------------------------- 足也。
Chinese
须菩提“汝勿谓如来作是念我当”有所说法。 述曰。世亲云此第三段疑第二文也。谓有疑曰。若如来具足色身成就不可得见。若相成就不可得见。云何如来说法耶。为破此疑故也。于中初敕勿怀疑。次人言谤佛。后总结成。此初也。佛告善现云。汝勿谓法身如来作是念言我当有所说。法身佛本无有念亦无有所说故。无著云此第五为语具足故。谓化报随机而有言说。法身幽寂无说无形。内证无言理外能为他说。为令得此故言为语具足故也。 莫作是念“何以故若人言如来有所说法即为谤佛不能解”我所说故。 述曰。此第二文也。谓若有法身有所说法者。即谤法佛也。寂寞无言故。问若尔者何故前言应化非真佛亦非说法者耶。答彼推功归本故。要内证真说于外可能说。所以唤法身无说。是真说也问何故楞伽经云。法身说离相离言法。报身说十地法六波罗蜜法。化身说三乘法耶。准此法身亦说故。答说有二种。一者起作说谓有说说也。二者无起作说谓无说说。前是报化后即法身。彼据不说之说。此约有说之说故不相违。云何法身为不说说。谓由众生证达理故了解一切名法身说。如闻说法而了达故名之为说也。犹如有人若语若不语令他解了名说法也。 须菩提“说法者无法可说” 现代汉语译本： ‘足够了。’ 须菩提，‘你不要认为如来会有这样的想法，我应当’有所说法。 注释：世亲菩萨说，这第三段是用来消除对第二段经文的疑惑的。有人疑惑说：如果如来的具足色身成就不可得见，如果如来的相成就不可得见，那么如来怎么说法呢？为了破除这个疑惑，所以说了这段话。这段话首先是告诫不要怀疑，其次是防止有人诽谤佛，最后是总结。这是第一层意思。佛告诉善现说：你不要认为法身如来会有这样的想法，说我应当有所说法。法身佛本来就没有念头，也没有什么可说的。无著菩萨说，这第五点是为了语言的完备。应化身和报身会根据情况随机应变地进行言说，而法身是幽深寂静的，没有言说，也没有形相。内在的证悟是无法用语言表达的真理，但外在却能为他人解说。为了使人能够理解这一点，所以说是为了语言的完备。 不要这样认为，‘为什么呢？如果有人说如来有所说法，那就是诽谤佛，因为不能理解’我所说的缘故。 注释：这是第二层意思。如果有人认为法身有所说法，那就是诽谤法身佛。因为法身是寂寞无言的。问：如果这样，为什么前面说应化身不是真佛，也不是说法者呢？答：那是把功劳归于根本。要内在证悟真理，才能在外在进行解说，所以说法身没有说法，才是真正的说法。问：为什么《楞伽经》中说，法身说离相离言的法，报身说十地法、六波罗蜜法，化身说三乘法呢？按照这样说，法身也是说法的。答：说法有两种。一种是起作说，就是有说之说。另一种是无起作说，就是无说之说。前者是报身和化身，后者是法身。前者是根据不说之说，后者是根据有说之说，所以不矛盾。什么是法身为不说说呢？就是因为众生证悟了真理，所以了解一切，这就叫做是法身说。就像听闻说法而了解真理，这就叫做是说法。就像有的人，无论是说话还是不说话，都能让别人理解，这就叫做说法。 须菩提，‘说法者，没有法可以’说。
English
English version: 'Enough.' Subhuti, 'Do not think that the Tathagata has this thought: I should' preach something. Commentary: Vasubandhu says that this third section is to dispel doubts about the second section of the sutra. Someone might doubt: If the Tathagata's complete physical body is unattainable, and if the Tathagata's marks are unattainable, then how does the Tathagata preach? To dispel this doubt, this passage is spoken. This passage first admonishes against doubt, then prevents people from slandering the Buddha, and finally summarizes. This is the first layer of meaning. The Buddha tells Subhuti: Do not think that the Dharmakaya (法身, Dharma body) Tathagata has this thought, saying that I should preach something. The Dharmakaya Buddha originally has no thoughts and nothing to say. Asanga says that this fifth point is for the completeness of language. The Nirmāṇakāya (化身, Transformation Body) and Sambhogakāya (报身, Reward Body) speak according to circumstances, while the Dharmakaya is profound and silent, without speech or form. Inner realization is a truth that cannot be expressed in words, but outwardly it can be explained to others. In order to make people understand this point, it is said to be for the completeness of language. Do not think this way, 'Why? If someone says that the Tathagata preaches something, that is slandering the Buddha, because they cannot understand' what I say. Commentary: This is the second layer of meaning. If someone thinks that the Dharmakaya preaches something, that is slandering the Dharmakaya Buddha, because the Dharmakaya is silent and without words. Question: If so, why did the previous passage say that the Nirmāṇakāya is not the true Buddha and does not preach? Answer: That is attributing the merit to the root. One must internally realize the truth in order to explain it externally, so saying that the Dharmakaya has no preaching is the true preaching. Question: Why does the *Laṅkāvatāra Sūtra* say that the Dharmakaya preaches the Dharma of being apart from characteristics and words, the Sambhogakāya preaches the Dharma of the Ten Bhumis (十地, Ten Grounds) and the Six Paramitas (六波罗蜜, Six Perfections), and the Nirmāṇakāya preaches the Dharma of the Three Vehicles? According to this, the Dharmakaya also preaches. Answer: There are two kinds of preaching. One is active preaching, which is preaching with speech. The other is inactive preaching, which is preaching without speech. The former is the Sambhogakāya and Nirmāṇakāya, and the latter is the Dharmakaya. The former is based on preaching without preaching, and the latter is based on preaching with preaching, so they are not contradictory. What is the Dharmakaya's preaching without preaching? It is because sentient beings realize the truth, so they understand everything, and this is called the Dharmakaya's preaching. It is like hearing the Dharma and understanding the truth, which is called preaching. It is like someone who, whether speaking or not speaking, can make others understand, and this is called preaching. Subhuti, 'The one who preaches has no Dharma to' preach. -------------------------------------------------------------------------------- 是名说法。
Chinese
述曰。此第三结也。说法者者谓总举说法也。无法可说者。谓真理中无有少法可说也。谓要达遍计所执空无而说。是名说法也。若执真如为实无说即非说法也。无著云。报化有说法身无说。若言法身有说如报化者。即为谤法佛也。 尔时慧命“须菩提白佛言世尊颇有众生于未来世闻说是法”生信心不。 述曰。舍卫漏此文。世亲此第三疑中第三文也。谓有疑曰。若言诸佛说者是无所说法不离于法身亦是其无。有何等人能信如是甚深法界耶。就释此疑中。初善现问次如来答。此初也。无著云。第六心具足中复有六种。一者念处。二者正觉。三者施设大利法。四者摄取法身。五者不住生死涅槃。六者行住净。此为初也。问意云。如来在世慈悲平等为众生说。有能听闻而起思念如理作意如法修行法随法行当得成佛。如来灭后后五百岁。诸恶众生闻说此经之时。有能生信起于思念如佛在世时不。佛答言有。为显有众生能思念故名为念处。 佛言须菩提“彼非众生”非不众生。 述曰。此第二佛答中初标次释。此初也。彼非众生者。谓非是阐提无佛性等众生。非不众生者。是听闻般若发心成佛众生也。无著云。彼非众生者第一义故。非不众生者世谛故。众生众生者显示说第一义。是 现代汉语译本：这就是所谓的说法。 注释说：这是第三个总结。‘说法’指的是总括地宣讲佛法。‘无法可说’指的是在真理中没有任何实在的法可以宣说。意思是说，要通达普遍计度的虚空无实而进行宣说，这才是真正的说法。如果执着于真如为实有，并认为可以宣说，那就不是说法。无著菩萨说：‘报身和化身有说法，法身没有说法。’如果说法身也有说法，像报身和化身一样，那就是诽谤法身佛。 当时，慧命须菩提（Subhuti，佛陀的十大弟子之一，以解空第一著称）对佛说：‘世尊，未来世中，颇有一些众生听闻此法’，能生起信心吗？ 注释说：舍卫城（Sravasti，古印度城市，佛陀在此弘法多年）的经本遗漏了这段文字。世亲（Vasubandhu，印度佛教思想家）认为这是第三个疑问中的第三段文字。意思是说，有人怀疑：如果说诸佛所说的是无所说法，不离于法身，也是空无，那么有什么人能够相信如此甚深的法界呢？为了解释这个疑问，先是善现（Subhuti的另一个名字）提问，然后是如来回答。这是开始。无著菩萨说：‘第六识具足中有六种：一是念处，二是正觉，三是施设大利法，四是摄取法身，五是不住生死涅槃，六是行住清净。’这是开始。提问的意思是：如来在世时，慈悲平等地为众生说法，有人能够听闻并生起思念，如理作意，如法修行，法随法行，应当能够成佛。如来灭度后五百岁，诸恶众生听闻此经之时，是否还能像如来在世时一样，生起信心和思念呢？佛陀回答说：‘有。’为了显示有众生能够思念，所以称为念处。 佛说：须菩提，‘他们不是众生’，也不是非众生。 注释说：这是第二个佛陀回答中的开始，先标示，后解释。这是开始。‘他们不是众生’，指的是不是断善根的阐提（Icchantika，断绝善根的人），没有佛性等的众生。‘也不是非众生’，指的是听闻般若（Prajna，智慧）发心成佛的众生。无著菩萨说：‘他们不是众生，是因为第一义谛的缘故；也不是非众生，是因为世俗谛的缘故。’‘众生众生’是为了显示宣说第一义谛。