English
English version: The Bodhisattvas do not 'receive' merit because they are not attached to merit. Explanation: This is the second explanation of the 'reason why'. First, the Buddha briefly states the explanation, second, Subhuti asks, and third, the Buddha answers. This is the first part. 'Do not receive merit' means that the merit practiced by Bodhisattvas is not attached to their own self, etc., but only hopes to transcend the world, so it is said 'do not receive'. Subhuti (disciple of the Buddha) said to the Buddha: 'World Honored One, why do Bodhisattvas not receive merit?' Explanation: This is the second part, Subhuti's question. Subhuti, the merit done by Bodhisattvas should not be greedily attached to, therefore it is said that they do not receive merit. Explanation: This is the third part, the Buddha's answer. Because they do not greedily attach to their own self, etc., and practice merit, it is called not receiving. Subhuti, if someone says, 'The Tathagata (title of the Buddha) comes and goes, sits and lies down,' that person does not understand the true meaning of what I say. Why? Because the Tathagata has nowhere to come from and nowhere to go, therefore he is called Tathagata. Explanation: Vasubandhu (Indian Buddhist philosopher) believes that this is the third major section, using euphemistic language to explain doubts for the third time. Someone doubts and says: 'If the Bodhisattvas do not receive those karmic rewards, then how do sentient beings receive the merit of the Bodhisattvas?' This means that Sakyamuni Buddha relinquished five parts of his life and left merit to future sentient beings. From this, it can be known that Bodhisattvas also receive merit, so how can it be said that they do not receive it? Like this, the merit received by Bodhisattvas is immeasurable.' Regarding this doubt, there are four aspects to explain. First, it explains that the Reward Body and Manifestation Body also receive merit in order to benefit sentient beings; the Dharma Body has no coming and going, so it does not receive merit. Second, breaking things into dust explains that the Dharma Body is one, and the Manifestation Body is many. Third, if someone says that the Buddha said 'I', etc., it explains that 'I' and 'Dharma' have no substance. Finally, if someone makes offerings with a world full of treasures, it explains that the Manifestation Body has endless merit. This is the first aspect. 'If comes' refers to coming to achieve enlightenment, 'if goes' refers to going to enter Nirvana, 'if sits' refers to when preaching the Dharma to benefit sentient beings, 'if lies down' refers to showing the appearance of Nirvana. The Manifestation Body has these, but the Dharma Body does not. Therefore, it is said that there is nowhere to come from and nowhere to go. It is like the moon in the sky, its shadow appearing in the water. If the water is clear, it appears; if the water is turbid, it disappears. The essence of the moon originally has no coming and going, but because of the water, there is arising and ceasing. The Dharma Body is originally serene and still, but because of the mind, coming and going are seen. --------------------------------------------------------------------------------
Chinese
子云法身本无来。由众生向佛故见来。此即不来来。犹如赶远质以临台睇影颜而府己也。法身本无灭。众生厌佛故不去之中而见去。犹如泛驶舟而东迈瞩凝沼而西流。此即不去去也。无著云。此心具足中第六为行住净故。于中复有三种。一者威仪行住。二者破名色身自在行住。三者不染行住。此初也。谓化身有威仪行住等。法身无此也。行者即谓去来。住者即谓坐卧也。法身无有威仪故云无去来等。 须菩提“若善男子善女人以三千大千世界碎为微尘于意云何是微尘众宁”为多不。 述曰。世亲云此第二明法身一化身多也。于中有二。初以微尘为喻。次以世界为喻。前中初佛问次善现答。此初也。然此喻中含其二意。一者聚尘为界喻。如摄指成拳。二者散界为尘喻。如开拳作指。初名聚喻次名开喻。若聚喻者。尘喻烦恼多。聚尘成一世界。喻断多烦恼成一法身也。若开喻者。世界喻法身。散界作多尘。如依一法身起无量化身也。今问多不挟此二意也。无著云。此为第二破名色身自在行住。于中有二。初明二种方便。次若人言下明入相应三昧不分别。前中有二。初明破色身方便。次明破名身方便。前中初明细末方便。次明无所见方便。前中复二。初问次答。此初也。谓以世界渐次析至于极微。是多不。 现代汉语译本： 子云：法身（Dharmakaya，佛的真身）本来就没有来处。因为众生向往佛，所以（在众生眼中）才看到法身‘来’。这实际上是‘不来而来’。这就好比为了看清远处物体的影子，而把镜台搬到近处来照；影子并没有真的‘来’，而是因为观看者的行为而显现的。 法身本来就没有灭处。因为众生厌离佛，所以在‘不去’之中反而看到‘去’。这就好比乘坐快速行驶的船向东前进，但眼睛却凝视着静止的池沼，感觉池沼在向西流逝。这实际上是‘不去而去’。 无著（Asanga，印度佛教瑜伽行派创始人之一）说：‘此心具足中，第六为行住净故。’（指第六识，即意识，在修行中达到清净的状态）。其中又有三种：一是威仪行住（指行为举止的规范），二是破名色身自在行住（指破除对名相和色身的执着，获得自在），三是不染行住（指不被世俗所污染）。这里说的是第一种，即化身（Nirmanakaya，佛的应化之身）有威仪行住等，而法身没有这些。‘行’指的是去来，‘住’指的是坐卧。法身没有威仪，所以说没有去来等。 须菩提（Subhuti，佛陀的十大弟子之一）问：‘如果善男子善女人将三千大千世界（Trisahasra-Mahasahasra-Lokadhatu，佛教宇宙观中的一个巨大世界体系）粉碎成微尘，你认为这些微尘的数量多不多？’ 述曰：世亲（Vasubandhu，印度佛教瑜伽行派的重要论师）说，这里第二点是说明法身只有一个，而化身有很多。其中包含两层意思：首先以微尘为比喻，其次以世界为比喻。在前面的微尘比喻中，先是佛陀提问，然后是善现（Subhuti的另一个名字）回答。这是第一部分。然而，这个比喻中包含两种含义：一是聚集微尘形成世界，比喻就像握紧手指形成拳头；二是分散世界成为微尘，比喻就像张开拳头变成手指。前者称为聚喻，后者称为开喻。如果是聚喻，微尘比喻烦恼众多，聚集微尘形成一个世界，比喻断除众多烦恼成就一个法身。如果是开喻，世界比喻法身，分散世界成为众多微尘，就像依一个法身而起无量化身。现在问‘多不多’，就包含了这两种含义。无著说：‘这是为了第二种破名色身自在行住。’其中包含两点：一是说明两种方便，二是‘若人言下’说明进入相应三昧（Samadhi，禅定）而不分别。在前面的内容中，一是说明破色身方便，二是说明破名身方便。在破色身方便中，一是说明细末方便，二是说明无所见方便。在前面的内容中又包含两点：一是提问，二是回答。这是提问的部分，即把世界逐渐分解成极微，问数量多不多。
English
English version: The son said: The Dharmakaya (Dharmakaya, the true body of the Buddha) originally has no origin. Because sentient beings yearn for the Buddha, they see the Dharmakaya 'coming' (in the eyes of sentient beings). This is actually 'not coming but coming'. It's like moving a mirror stand closer to illuminate the shadow of a distant object in order to see it clearly; the shadow doesn't really 'come', but appears because of the viewer's actions. The Dharmakaya originally has no extinction. Because sentient beings are tired of the Buddha, they see 'going' in the midst of 'not going'. It's like riding a fast-moving boat eastward, but staring at a still pool, feeling that the pool is flowing westward. This is actually 'not going but going'. Asanga (Asanga, one of the founders of the Yogacara school of Indian Buddhism) said: 'In the completeness of this mind, the sixth is for the purity of conduct and dwelling.' (referring to the sixth consciousness, i.e., consciousness, reaching a state of purity in practice). There are three types: first, dignified conduct and dwelling (referring to the norms of behavior); second, breaking free from the bondage of name and form, and dwelling freely; and third, dwelling without being contaminated (referring to not being contaminated by the world). This refers to the first type, that is, the Nirmanakaya (Nirmanakaya, the manifested body of the Buddha) has dignified conduct and dwelling, etc., while the Dharmakaya does not have these. 'Conduct' refers to going and coming, and 'dwelling' refers to sitting and lying down. The Dharmakaya has no dignity, so it is said that there is no going and coming, etc. Subhuti (Subhuti, one of the ten major disciples of the Buddha) asked: 'If a good man or good woman were to crush the Trisahasra-Mahasahasra-Lokadhatu (Trisahasra-Mahasahasra-Lokadhatu, a huge world system in Buddhist cosmology) into dust, what do you think, would the number of these dust particles be many?' Commentary: Vasubandhu (Vasubandhu, an important theorist of the Yogacara school of Indian Buddhism) said that the second point here is to explain that there is only one Dharmakaya, but there are many Nirmanakayas. It contains two meanings: first, using dust as a metaphor, and second, using the world as a metaphor. In the previous dust metaphor, first the Buddha asked the question, and then Subhuti (another name for Subhuti) answered. This is the first part. However, this metaphor contains two meanings: one is gathering dust to form a world, which is like clenching fingers to form a fist; and the other is dispersing the world into dust, which is like opening a fist into fingers. The former is called the gathering metaphor, and the latter is called the opening metaphor. If it is a gathering metaphor, dust is a metaphor for many afflictions, and gathering dust to form a world is a metaphor for cutting off many afflictions to achieve a Dharmakaya. If it is an opening metaphor, the world is a metaphor for the Dharmakaya, and dispersing the world into many dust particles is like arising countless Nirmanakayas from one Dharmakaya. Now asking 'many or not' contains these two meanings. Asanga said: 'This is for the second type of breaking free from the bondage of name and form, and dwelling freely.' It contains two points: one is to explain the two expedient means, and the other is 'if a person speaks below' to explain entering the corresponding Samadhi (Samadhi, meditation) without discrimination. In the previous content, one is to explain the expedient means of breaking the physical body, and the other is to explain the expedient means of breaking the name body. In the expedient means of breaking the physical body, one is to explain the subtle means, and the other is to explain the means of non-seeing. In the previous content, there are two points: one is asking the question, and the other is answering. This is the part of asking the question, that is, gradually decomposing the world into extremely small particles, asking whether the number is large or not. --------------------------------------------------------------------------------
Chinese
“甚多”世尊“何以故若是微尘众实有者佛则不说是微尘众所以者何佛说微尘众则非微尘众是名”微尘众。 述曰。此第二也。世亲云但寄微尘为喻。非如言而有实如卫世师等所执微尘也。佛说微尘众者。谓寄微尘以喻化身也。则非微尘者。非如外道等所执实微尘也。无著云。但破一合执故。观解分析至不可析假说微尘。非实有也。 世尊如来所说“三千大千世界则非世界”是名世界。 述曰。此第二以世界喻法身也。于中有二。初标次释。此初也。如来说世界者。谓寄世界为喻也。则非世界者。非如外道等执以众多实极微成实世界也。彼执两两极微生第三。如是等故。无著云此破名身方便也。世界者谓众生世间也。彼唯名身得名也。 何以故“若世界实有者则”是一合相。 述曰。此第二释中。初却质。次说非。后明执实。此初也。谓若如其所执有世界者。即非是执。是正见故非虚妄也。以无实执实故一合相也。一合相者谓我执。谓执一身总聚五蕴以为我。故名一合相也。 如来说一合相则“非一合相是”名一合相。 述曰。此第二说非也。谓佛但于假蕴因缘和合之上假说一合。非则如其所执一合相也。则非一合相者非是所执一合相也。但假说一合既非。即明世界 现代汉语译本： ‘甚多’，世尊（Bhagavan，通常指佛陀）！‘何以故若是微尘众实有者，佛则不说是微尘众，所以者何？佛说微尘众，则非微尘众，是名’微尘众。 述曰：此第二也。世亲（Vasubandhu，印度佛教哲学家）云：但寄微尘为喻，非如言而有实，如卫世师（Vaisheshika，古印度哲学流派）等所执微尘也。佛说微尘众者，谓寄微尘以喻化身也。则非微尘者，非如外道等所执实微尘也。无著（Asanga，印度佛教瑜伽行派创始人之一）云：但破一合执故，观解分析至不可析假说微尘，非实有也。 世尊（Bhagavan）！如来（Tathagata，佛的称号之一）所说‘三千大千世界则非世界，’是名世界。 述曰：此第二以世界喻法身也。于中有二，初标次释。此初也。如来说世界者，谓寄世界为喻也。则非世界者，非如外道等执以众多实极微成实世界也。彼执两两极微生第三，如是等故。无著（Asanga）云：此破名身方便也。世界者谓众生世间也。彼唯名身得名也。 何以故？‘若世界实有者，则’是一合相。 述曰：此第二释中，初却质，次说非，后明执实。此初也。谓若如其所执有世界者，即非是执，是正见故非虚妄也。以无实执实故一合相也。一合相者谓我执，谓执一身总聚五蕴以为我，故名一合相也。 如来说一合相，则‘非一合相，是’名一合相。 述曰：此第二说非也。谓佛但于假蕴因缘和合之上假说一合，非则如其所执一合相也。则非一合相者，非是所执一合相也。但假说一合既非，即明世界