English
English version: These are provisional statements. This is the first point. When the Tathagata (Tathagata) speaks of 'self', it refers to a provisional designation arising from the aggregation of causes and conditions, not a real, substantial self that is clung to. Ordinary beings believe in 'self' because they cling to this concept. The meaning here is that the Tathagata speaks of 'self' to dispel the fear of 'no-self'. Therefore, initial practice must rely on 'self', and gradually, as one aligns with the true nature of self, the attachment to 'self' will naturally be abandoned. If one starts by saying 'no-self', then practice becomes impossible, because 'self' is inherently empty. Subhuti (Subhuti) asked: 'If the Tathagata speaks of 'ordinary beings', then are they not ordinary beings?' The explanation says: This is the second point, clarifying that ordinary beings are also not real, but merely provisional designations. It refers to those who have not yet eradicated greed, anger, and delusion, who are provisionally called ordinary beings, but they are not, as the words suggest, truly ordinary beings. Subhuti asked: 'What do you think? Can the Tathagata be viewed by means of the thirty-two marks (Thirty-two marks of a great man)?' The explanation says: Vasubandhu (Vasubandhu) believes that this is the third segment of the revolving doubts. Within it, there are three segments in a convoluted manner. This is the first segment of text. It means that someone doubts: even if the marks are accomplished, it is impossible to see the Tathagata, because the marks are not the Tathagata's essence. The Tathagata's essence is the Dharmakaya (Dharmakaya), and the Tathagata's Dharmakaya is accomplished by seeing the marks. From this, it can be inferred that the Tathagata's Dharmakaya is the accomplishment of the marks of merit. The meaning of this doubt is that the Sambhogakaya (Sambhogakaya) and Nirmanakaya (Nirmanakaya) both take the Dharmakaya as their essence. Since the external Sambhogakaya and Nirmanakaya have marks, then by inferring from the external marks to the internal Dharmakaya, the Dharmakaya should also have its marks. Just as seeing a person's face allows one to know their thoughts. In terms of this text, it contains five parts: first, the Tathagata's question; second, Subhuti's (Subhuti) incorrect answer; third, the Tathagata's counter-question; fourth, Subhuti's correct answer; and fifth, the completion by citing a verse. This is the first part. The meaning of the question is: can the Dharmakaya Tathagata be viewed through the thirty-two marks of the Sambhogakaya and Nirmanakaya? Asanga (Asanga) believes that this belongs to the fourth aspect of the mind's completeness, which is for the purpose of gathering the Dharmakaya. It means that one wants to allow sentient beings to internally observe the pure Dharmakaya of truth, and externally it naturally possesses its form, but the Dharmakaya Tathagata cannot be viewed by its form. In terms of this text, it contains three parts: first, the question and answer are briefly revealed; second, the verse is cited to broadly complete it; and third, the external doubts are explained. The previous part contains four aspects, as can be seen in the text. However, according to other versions, there is no incorrect answer from Subhuti, nor is there a counter-question from the Tathagata. -------------------------------------------------------------------------------- 文。
Chinese
须菩提言“如是如是以三十二相观如来佛言须菩提若以三十二相观如来者转轮圣王则是如来须菩提白佛言世尊如我解佛所说义不应以三十二相”观如来。 述曰。义可知也。 尔时世尊“而说偈言若以色见我以音声求我是人行邪道不能见如来彼如来妙体即法身诸佛法体不可见”彼识不能知。 述曰。此举二颂以成前义。于中初偈显不应以色声以观法身如来。若取色声不契真理。是行邪道不见法佛故。次偈明法身妙体超寻思故凡夫不可见。亦非分别之识所能知故。涅槃云。依法不依人。依了义不依不了义。依义不依语。依智不依识也。无著云。初偈显示如所不应见。不可见故。次偈显示不应见及不能见因缘。云何不可见。诸见世谛故。何因缘故不可见。以彼法真如相故。非言说而知。唯自证故。如是等说如论。 须菩提“汝若作是念如来不以具足相故得阿耨多罗三藐”三菩提。 述曰。世亲云此第三段释展转疑中。曲文第二疑也。谓有疑曰。若不依福德得大菩提。如是诸菩萨则失福德及果报也。此疑意云可说如须弥山王七宝有人持用布施。不及人受持此经至四句者。是则福德不得大菩提果。准此即福德空果报亦空则法断灭。是则佛相好身亦无。唯有法身空理也。就断此疑之 现代汉语译本： 须菩提说：‘是的，是的。如果以三十二相（指佛的三十二种殊胜的身体特征）来观察如来佛，’须菩提说：‘如果以三十二相来观察如来，那么转轮圣王（拥有统治世界的理想特征的君主）也是如来了。’须菩提对佛说：‘世尊，依我理解佛所说的意义，不应该以三十二相来观察如来。’ 述曰：意义显而易见。 这时，世尊说了偈语：‘若以色见我，以音声求我，是人行邪道，不能见如来。彼如来妙体，即法身（佛的真实本质，超越了物理形态）。诸佛法体不可见，彼识不能知。’ 述曰：这里举出两首偈语来成就前面的意义。其中第一首偈语显示不应该以色和声来观察法身如来。如果执着于色和声，就不能契合真理，这是行走在邪道上，不能见到法佛的缘故。第二首偈语说明法身的微妙本体超越了寻思，所以凡夫不能见到，也不是分别的意识所能了解的缘故。《涅槃经》说：‘依法不依人，依了义不依不了义，依义不依语，依智不依识。’无著说：‘第一首偈语显示了不应该见，因为不可见。第二首偈语显示了不应见及不能见的因缘。’为什么不可见？因为诸见是世俗谛的缘故。什么因缘故不可见？因为那个法的真如相的缘故，不是言语所能知，唯有自己证悟才能知晓。’像这样等等的说法如同论中所说。 须菩提，‘你如果这样想，认为如来不是因为具足相好（指佛的完美外貌）而得到阿耨多罗三藐三菩提（无上正等正觉，最高的觉悟）。’ 述曰：世亲说，这是第三段解释展转疑中的曲文第二疑。意思是有人怀疑说：如果不依靠福德得到大菩提，那么这些菩萨就会失去福德以及果报。这个怀疑的意思是，可以说像须弥山王（佛教宇宙观中的中心巨山）一样的七宝（七种珍贵的宝物）有人拿来布施，也不及人受持此经乃至四句偈。这样福德就不能得到大菩提果，按照这个说法，福德空了，果报也空了，那么佛法就断灭了。这样佛的相好之身也没有了，只有法身空理了。就是为了断除这个疑惑。
English
English version: Subhuti said, 'Yes, indeed. If one observes the Tathagata Buddha (the 'Thus-Gone One', an epithet of the Buddha) by the thirty-two marks (the thirty-two auspicious physical characteristics of the Buddha),' Subhuti said, 'If one observes the Tathagata by the thirty-two marks, then the Chakravartin (the ideal universal ruler) is also the Tathagata.' Subhuti said to the Buddha, 'World Honored One, according to my understanding of the meaning of what the Buddha has said, one should not observe the Tathagata by the thirty-two marks.' Commentary: The meaning is self-evident. At that time, the World Honored One spoke a verse, 'If one sees me through form, or seeks me through sound, that person walks a heretical path and cannot see the Tathagata. That wondrous body of the Tathagata is the Dharmakaya (the body of the Dharma, the true essence of the Buddha, beyond physical form). The Dharmakaya of all Buddhas is invisible, and that consciousness cannot know it.' Commentary: Here, two verses are cited to complete the preceding meaning. Among them, the first verse shows that one should not observe the Dharmakaya Tathagata through form and sound. If one clings to form and sound, one cannot accord with the truth; this is walking on a heretical path and cannot see the Dharma Buddha. The second verse explains that the wondrous body of the Dharmakaya transcends thought, so ordinary people cannot see it, nor can it be understood by discriminating consciousness. The Nirvana Sutra says, 'Rely on the Dharma, not on people; rely on the definitive meaning, not on the provisional meaning; rely on the meaning, not on the words; rely on wisdom, not on consciousness.' Asanga said, 'The first verse shows what should not be seen, because it is invisible. The second verse shows the causes and conditions for not seeing and being unable to see.' Why is it invisible? Because all views are of the mundane truth. What is the cause and condition for being invisible? Because of the true suchness aspect of that Dharma, it cannot be known through words, only through self-realization.' Such and other statements are as in the treatise. Subhuti, 'If you have this thought, that the Tathagata attained Anuttara-samyak-sambodhi (unexcelled complete enlightenment, the highest enlightenment) because of the perfection of marks (the perfect appearance of the Buddha).' Commentary: Vasubandhu said that this is the second doubt in the distorted text of the third section explaining the doubts that arise in turn. The meaning is that someone doubts, saying: If one does not rely on merit to attain great Bodhi, then these Bodhisattvas will lose merit and its reward. The meaning of this doubt is that it can be said that even if someone takes the seven treasures (seven precious jewels) like Mount Sumeru (the central mountain in Buddhist cosmology) and uses them for giving, it is not as good as someone who receives and upholds this sutra, even just four lines of it. In this way, merit cannot attain the great Bodhi fruit. According to this statement, if merit is empty, then the reward is also empty, and the Buddha Dharma will be extinguished. In this way, the body with the marks and characteristics of the Buddha is also gone, and only the empty principle of the Dharmakaya remains. This is to dispel this doubt. --------------------------------------------------------------------------------
Chinese
中有三。初显相好非无。次汝若作是念下明因果不失。后若菩萨以满下校量功德。前中有二。初述彼疑心。次劝勿邪念。此初也。述彼疑云。既以法为佛。是则无报化形相身也。无著云。此即为摄取法身中第三文释外疑难也。论云若尔如来虽不应以相具足见。应具足为因得阿耨多罗三藐三菩提。为离此着故。明相具足体非菩提。亦不以相具足为因也。以相是色性故。于中有二。初逆招彼心。次劝令除念。此初。谓述彼念言。法身如来以具足相为因故得。应除不字。捡能断及婆伽婆文并无不字也。 须菩提莫“作是念如来不以具足相故得阿耨多罗三藐”三菩提。 述曰。第二文也。世亲云。汝莫作是念。如来不以具足相得菩提。以报身化身具足相得故。无著云。莫作是念者。劝令勿生前念以相为因而得法身。何以故。如来不以具足相为因得菩提故。故论云。以相是色性故。谓要以智为因方得菩提。非用相也。相是色故。 须菩提“汝若作是念发阿耨多罗三藐三菩提心者说”诸法断灭相。 述曰。世亲云。此第二明因果不失也。于中初述彼心。次劝勿念。后释所以。此初也。谓有念曰不依福德得大菩提者。是则福德无果报亦无。若尔发菩提心者便说诸法断灭也。以无福德因及果故。 莫作 现代汉语译本： 中有（Antarabhava，指死亡到投胎之间的过渡期）有三种含义。第一，显现的相好并非虚无。第二，‘汝若作是念下’，阐明因果不会丧失。第三，‘若菩萨以满下’，衡量功德的大小。前文中有两种含义。第一，陈述对方的疑虑。第二，劝诫不要产生邪念。这是第一种含义，陈述对方的疑虑说，既然以法为佛，那么就没有报身和化身的形相之身了。无著（Asanga，印度佛教瑜伽行派创始人之一）说，这实际上是为了摄取法身（Dharmakaya，佛的法性身）中的第三段文字，解释外来的疑问。论中说，如果这样，如来（Tathagata，佛的称号之一）虽然不应该以具足相好来观察，但应该以具足相好为因，才能证得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）。为了消除这种执着，说明具足相好的本体并非菩提（Bodhi，觉悟），也不以具足相好为因。因为相好是色性（Rupa-dhatu，物质的性质）的缘故。其中有两种含义。第一，反过来招引对方的心念。第二，劝令消除这种念头。这是第一种含义，即陈述对方的念头说，法身如来以具足相好为因而证得，应该去除‘不’字。检查《能断金刚般若经》（Vajracchedika Prajnaparamita Sutra）以及婆伽婆（Bhagavan，世尊）的经文，都没有‘不’字。 须菩提（Subhuti，佛陀的十大弟子之一），不要‘作是念，如来不以具足相故得阿耨多罗三藐三菩提’。 述曰：这是第二段文字。世亲（Vasubandhu，印度佛教瑜伽行派论师，无著的弟弟）说，你不要这样想，如来不是以具足相好而证得菩提，因为报身（Sambhogakaya，佛的报应身）和化身（Nirmanakaya，佛的化身）是具足相好的。无著说，‘莫作是念者’，劝诫不要产生之前的念头，认为以相好为因而证得法身。为什么呢？因为如来不是以具足相好为因而证得菩提的缘故。所以论中说，因为相好是色性的缘故。意思是说，要以智慧为因才能证得菩提，而不是用相好。相好是色法的缘故。 须菩提，‘汝若作是念，发阿耨多罗三藐三菩提心者，说诸法断灭相’。 述曰：世亲说，这是第二点，阐明因果不会丧失。其中，首先陈述对方的心念，其次劝诫不要产生这种念头，最后解释原因。这是第一点，即认为有人说不依靠福德（Punya，功德）就能证得大菩提，那么福德就没有果报，也没有结果。如果这样，发起菩提心的人就等于说诸法（Dharma，佛法）是断灭的。因为没有福德的因和果的缘故。 莫作