English
English version: The previous merits, even one percent of them, cannot compare to one hundred, one thousand, ten thousand, one hundred millionth part of the merits of upholding this sutra, not even with arithmetic analogies. Commentary: Vasubandhu (a famous Buddhist scholar) said that this is the second way to measure merits by upholding. This sutra text is slightly abbreviated, and other versions are different from this one. Vasubandhu said that although this Dharma (teaching) is said to be avyākrta (neither good nor bad), it can lead to Bodhi (enlightenment) because being far from the Dharma that is spoken cannot obtain great Bodhi. This Dharma can be the cause of Bodhi. Furthermore, saying it is avyākrta is incorrect; your Dharma is avyākrta, my Dharma is good. This is explained from their school's perspective; what the Buddha speaks is good. Moreover, the meaning of Mahayana (the Great Vehicle) is that once one becomes a Buddha, the sounds and phrases are all good. Therefore, once one upholds this sutra, it becomes a vast cause for Bodhi, surpassing the giving of limitless precious treasures. This is precisely to dispel the previous doubts. 'One percent is not as good as...' etc. The commentators have four kinds of comparative superiority: first, numerical superiority; second, power superiority; third, dissimilar superiority; fourth, causal superiority. Explanation: Numerical superiority refers to measuring with numbers. For example, the Hinayana (the Lesser Vehicle) has sixty-two kinds of numbers, the Avatamsaka Sutra (Flower Garland Sutra) has one hundred and twenty kinds of series, and this land has fifteen kinds. Using numbers such as one, ten, hundred, thousand, ten thousand, etc., to measure, one can know about the fruits of samsara (cycle of rebirth). If one upholds this sutra, the merits of becoming a Buddha cannot be measured by these numbers, so it is called numerical superiority. Power superiority refers to emotional calculation superiority. For example, the worldly and heavenly good fruits obtained from giving, etc., can be known by emotional calculation. Now, the cause of upholding this sutra cannot be calculated by emotional calculation. Dissimilar superiority refers to metaphorical superiority. Worldly good fruits can be compared with metaphors, but the superior fruits obtained from upholding this sutra have no metaphor to compare with. Causal superiority refers to time superiority. Worldly good fruits can be measured by the amount of time, but the fruits obtained from this sutra extend to the infinite future, with no time limit, and cannot be measured. As the four names mentioned in the commentary, they are the names when people establish numbers, measure metaphors, time, etc. The meaning of Asanga (another famous Buddhist scholar) can be known. Using these to measure the merits of upholding is very much, which is the Dharma of bestowing great benefits. Subhuti (one of the Buddha's principal disciples), 'What do you think? Do not think that the Tathagata (another name for the Buddha) has this thought, 'I' will liberate sentient beings.' Commentary: Vasubandhu said that this is a roundabout expression. --------------------------------------------------------------------------------
Chinese
中第三段疑也。即是展转中第三段疑。于中曲有四。至文当悉。此即初也。谓有疑曰。若是法平等无有高下者。云何如来名为度众生耶。就破此疑中。初劝彼除疑。次广成自义。此初也。谓报化二身随机利物有高有下。可有思念当度众生。谓慈悲本愿缘故。法身真理湛寂无思。如何有念当度生耶。但起智作证即名为度故。又化身随现可示度生之思念。报体久无分别之思。如何起念。如末尼珠随求雨故。又凡夫执由遣而念我当度。诸佛分别永亡。当度之思不有。但随所化应机示念也。如是故重汝无作念也。又真理之中都无所得。亦无众生当可度也。无著云。此为第二明所度众生。科释其文大意无别也。 须菩提“莫作是念何以故实无有众生”如来度者。 述曰。此第二成自义中。初慰喻其心示实道理。次成无实度说假我非真。此初也。谓真理中无有众生如来可度。随于外化可度假生也。 若有众生“如来度者如来则有我人众生”寿者。 述曰。此第二文也于中初成无实度。次说我非真。此初也。谓如来若说实有众生实可度者。是则我执未亡。不名为佛也。 须菩提“如来说有我者则非有我而凡夫之人以”为有我。 述曰。此第二说我非真中。初说我非真凡夫妄取。次明凡亦非实但 现代汉语译本： 第三段是关于疑惑的。也就是展转相续中第三段的疑惑。其中曲折有四处，到正文时会详细说明。这里是第一处，即有人疑惑说：‘如果佛法是平等的，没有高下之分，那么如来怎么能被称为度化众生呢？’针对这个疑惑，首先劝他消除疑惑，然后广泛阐述自己的观点。这是第一步，即说明应化身和报身会根据众生的根机来利益他们，有高下之分，所以可以有度化众生的想法。这是因为慈悲的本愿所致。而法身真理湛然寂静，没有思虑，怎么会有度化众生的想法呢？只是生起智慧并加以证悟，就叫做度化。而且应化身可以随缘显现度化众生的想法，报身很久以来就没有分别的念头，怎么会生起念头呢？就像摩尼宝珠（Mani jewel）一样，随众生的祈求而降雨。而且凡夫执着于由遣除烦恼而生起的‘我应当度化众生’的念头，诸佛的分别念已经永远消失，所以没有‘应当度化’的想法。只是随着所教化对象的根机，应机示现念头罢了。因此再次强调你不要产生这样的念头。而且在真理之中，什么都得不到，也没有众生可以被度化。无著（Asanga）说，这是第二点，说明所度化的众生。科判解释其文，大意没有区别。 须菩提（Subhuti），‘不要这样想，为什么呢？实际上没有众生’被如来度化。 阐述：这是第二部分，阐述自己的观点，首先安慰开导他的心，揭示真实的道理，然后说明没有真实的度化，只是假立我相，并非真实。 ‘如果有众生’被‘如来度化，如来就有了我相、人相、众生相’和寿者相。 阐述：这是第二段文字，其中首先阐述没有真实的度化，然后说明我相并非真实。这是第一点，即如来说如果真的有众生可以被度化，那么就是我执还没有消除，不能称为佛。 须菩提（Subhuti），‘如来说有我相，就不是真的有我相，而凡夫之人’认为有我相。 阐述：这是第二部分，说明我相并非真实，首先说明我相并非真实，凡夫妄加执取，然后说明凡夫也不是真实的，只是...
English
English version: The third section is about doubt. It is the doubt in the third section of continuous transformation. There are four twists in it, which will be explained in detail when we get to the main text. This is the first point, that is, someone doubts and says: 'If the Dharma is equal and there is no high or low, then how can the Tathagata (如来) [Thus Come One] be called the one who delivers sentient beings?' In response to this doubt, first persuade him to eliminate the doubt, and then widely elaborate on his own views. This is the first step, that is, to explain that the manifested body and the reward body will benefit sentient beings according to their roots, with high and low distinctions, so there can be the idea of delivering sentient beings. This is due to the original vows of compassion. But the Dharmakaya (法身) [Dharma Body] truth is serene and silent, without thought, how can there be the idea of delivering sentient beings? It is just that the arising of wisdom and its realization is called deliverance. Moreover, the manifested body can show the idea of delivering sentient beings according to conditions, but the reward body has long had no discriminating thoughts, how can thoughts arise? It is like the Mani jewel (摩尼宝珠) [wish-fulfilling jewel], which rains according to the prayers of sentient beings. Moreover, ordinary people are attached to the thought of 'I should deliver sentient beings' arising from the elimination of afflictions, but the discriminating thoughts of all Buddhas have disappeared forever, so there is no thought of 'should deliver'. It is just that according to the roots of the object being taught, the thought is shown according to the situation. Therefore, it is emphasized again that you should not have such thoughts. Moreover, in the truth, nothing can be obtained, and there are no sentient beings to be delivered. Asanga (无著) [name of a Buddhist philosopher] said that this is the second point, explaining the sentient beings to be delivered. The classification and explanation of the text is not different in its general meaning. Subhuti (须菩提) [one of the principal disciples of the Buddha], 'Do not think like this. Why? In reality, there are no sentient beings' delivered by the Tathagata (如来) [Thus Come One]. Commentary: This is the second part, elaborating on one's own views, first comforting and enlightening his mind, revealing the true principle, and then explaining that there is no real deliverance, but only a false establishment of self, which is not real. 'If there are sentient beings' 'delivered by the Tathagata (如来) [Thus Come One], the Tathagata (如来) [Thus Come One] would have the characteristics of self, person, sentient being' and lifespan. Commentary: This is the second passage, in which the absence of real deliverance is first explained, and then it is explained that the self is not real. This is the first point, that is, if the Tathagata (如来) [Thus Come One] said that there are really sentient beings who can be delivered, then it means that the attachment to self has not been eliminated, and he cannot be called a Buddha. Subhuti (须菩提) [one of the principal disciples of the Buddha], 'The Tathagata (如来) [Thus Come One] says that there is a self, but it is not really a self, but ordinary people' think there is a self. Commentary: This is the second part, explaining that the self is not real, first explaining that the self is not real, and ordinary people are attached to it, and then explaining that ordinary people are not real either, but... --------------------------------------------------------------------------------
Chinese
假施言。此初也。如来说有我者。谓因缘和合而假说之。则非有我者非实执之我也。凡夫以为有我者所执取故。此意云。如来说有我者。为除无我怖故。所以初修习必依于我。后渐契真我相自遣。若言无我唯欲造修。我即空故。 须菩提“凡夫者如来说”则非凡夫。 述曰。此第二明凡亦非实但假施言也。谓于贪嗔未亡之类假名凡夫。非如其言即实凡夫也。 须菩提“于意云何可以三十二相”观如来不。 述曰。世亲云此即展转疑中第三段疑也。于中曲有三段。此即为初文也。谓有疑曰。虽相成就不可得见如来。以非彼体。以如来法身为体。而如来法身以见相成就。比知则知如来法身为福相成就。此疑意云。报化二身即以法身为体。其外报化身既有相好。以外比知内法身亦应有其相好也。如睹人面即知心事故。就此之中文有其五。一者如来问。二善现不正答。三如来却质。四善现正答。五举颂以成。此初也。问意云。可于报化身三十二相观法身如来。不无著云。此即心具足中第四为摄取法身故。谓欲令诸众生内观真理清净法身外自具其形相。不可以其形相而观法身如来。就此之中文有三。初问答略显。次举颂广成。后释外意难。前中有四。如文可知。然准余本无善现不正答。亦无如来却质之 现代汉语译本： 假立施设的言说。这是第一个要点。如来说的‘有我’，是指因缘和合而假说的，并非真实执着的‘我’。凡夫以为有‘我’，是因为他们执取了这种观念。这里的含义是说，如来说‘有我’，是为了消除对‘无我’的恐惧。因此，最初的修行必须依赖于‘我’，之后逐渐契合真我的相状，自然会舍弃对‘我’的执着。如果一开始就说‘无我’，那么修行就无从下手，因为‘我’本身就是空性的。 须菩提问：‘凡夫，如来说’，那就不是凡夫了吗？ 解释说：这是第二个要点，说明凡夫也不是真实的，只是假立施设的言说。指的是对于那些贪嗔痴尚未断除的人，假名为凡夫，并非如其言语所说，就是真实的凡夫。 须菩提问：‘您的意思如何？可以凭借三十二相（Thirty-two marks of a great man）’来观察如来（Tathagata）吗？’ 解释说：世亲（Vasubandhu）认为，这是辗转疑惑中的第三段疑惑。其中又曲折地包含三段。这是第一段文字。意思是有人疑惑说：即使成就了相好，也不可能见到如来，因为相好不是如来的本体。如来以法身（Dharmakaya）为本体，而如来的法身以见到相好而成就。由此推知，如来的法身是福德之相的成就。这种疑惑的意思是说，报身（Sambhogakaya）和化身（Nirmanakaya）都以法身为本体，其外在的报身和化身既然有相好，那么以外在的相好来推知内在的法身，也应该有其相好。就像看到人的面容就能知道他的心思一样。就这段文字而言，其中包含五个部分：一是如来的提问，二是善现（Subhuti）的不正确回答，三是如来的反问，四是善现的正确回答，五是举颂来完成。这是第一个部分。提问的意思是说，可以通过报身和化身的三十二相来观察法身如来吗？无著（Asanga）认为，这属于心具足中的第四个方面，是为了摄取法身。意思是说，想要让众生内观真理清净的法身，外在自然具备其形相，但不能以其形相来观察法身如来。就这段文字而言，其中包含三个部分：一是问答略显，二是举颂广成，三是解释外在的疑惑。前一部分包含四个方面，如文可知。然而，根据其他版本，没有善现的不正确回答，也没有如来的反问。