English
English version There are three kinds of consequences. The first is the cause and effect of giving (dana). The cause refers to giving, and the effect refers to afflictions (kleshas). Because of clinging to the appearance of giving, afflictions increase. The second is the cause and effect of the world. The cause refers to the world, and the effect refers to dust particles (rajas). Because the aggregate appearance of the world eventually scatters into dust particles. The third is the cause and effect of upholding the sutras. The cause refers to upholding the sutras, and the effect refers to the Dharmakaya (法身, Body of the Dharma). Because one can uphold and expound the sutras, one realizes the Dharmakaya. Now, this passage compares the first two kinds of cause and effect to highlight the superiority of the latter. The various dust particles mentioned in the sutra refer to the cause and effect of the world. These dust particles are called rupa-raja (色尘, dust of form), and their nature is avyākrta (无记, unspecified, neither good nor evil). It can only taint the physical body (rupa-kaya), but not the Dharmakaya. Unlike the afflictions produced by giving, which are called dharma-raja (法尘, dust of dharma), it can taint the pure mind and the Dharmakaya. Now, comparing this unspecified cause and effect with the defiled cause and effect produced by giving, the result of giving is even inferior to the unspecified dust particles. How can it compare to the merit of upholding and expounding the sutras? Therefore, the merit of giving increases the cause of conditioned existence, while the sutras extinguish delusion. Now, explaining this passage, it can be divided into two parts. First, to highlight the superior by citing the inferior, and then to distinguish the superior from the inferior. In the first part, there are questions and answers. This is the initial question. 'Three thousand great thousand worlds' (三千大千世界), cites its cause. 'All the dust particles' shows its effect. 'Are they many or not?' asks about its quantity. The reason for asking about the number of these dust particles is to show that the defiled dust exceeds these dust particles. Sutra: 'Subhuti said: Very many, World Honored One.' This is the second part of the answer. The 'very' mentioned here refers to the vastness of the world to the smallness of the dust particles, breaking down the coarse into fine dust, its quantity is boundless and immeasurable, so it is said to be 'very many'. Sutra: 'Subhuti, these dust particles, the Tathagata (如来) says are not dust particles, they are called dust particles.' This is the second part distinguishing the superior from the inferior. The text is again divided into two parts. First, distinguishing from the effect, and then distinguishing from the cause. This is distinguishing from the effect. 'These dust particles' refers to the unspecified dust of the world. 'The Tathagata says are not dust particles' refers to not being like the defiled afflictions produced by the merit of giving. 'They are called dust particles' refers to the dust particles composed of earth, etc. Sutra: 'The Tathagata says the world is not the world, it is called the world.' This is the second part distinguishing from the cause. 'The Tathagata says the world' refers to the cause of the dust particles, which is the bhajana-loka (器世界, container world). 'Not the world' refers to not being the cause of defiled dust, which is the world of the merit of giving. --------------------------------------------------------------------------------
Chinese
也。是名世界者。是无记尘因器世界也。此中文意。为明施福是染烦恼因。尚劣世界无记尘因。何能比此持经功德也。 经。须菩提于意云何可以三十二相见如来不总中第四超净故胜。文复有四。一问二答三徴四释。此初问也。将释此义。先明因果有其三种。一布施因果。因谓布施果即依报。二持戒因果。因谓持戒果即正报。三持经因果。因谓持说果即法身。今明三十二相者。此乃偏举中间持戒因果。对量前后之优劣耳。总以持戒为正报之因。已胜布施依报之业。何况布施为取相之福。而能比持经离相之福耶。此中文意举果显因故。问持戒所感三十二相之身为是持经所显法身以不。 经。不也世尊不可以三十二相得见如来第二答也。若以相见同法身者。义不然也。 经。何以故 第三徴也。何故持戒福所感之身非法身也。 经。如来说三十二相即是非相是名三十二相 第四释也。言如来说三十二相者。谓持戒福所感色身之相也。即是非相。谓非持经智慧所得法身之相也。是名三十二相者。结成初句也。此中文意。明其持戒不及持经故名超净也。戒福能生净报。尚自不及持经施福能生染因。岂比持经功德。 经。须菩提若有善男子善女人以恒河沙等身命布施 第二内财校量也。文复有二 现代汉语译本： 也。这被称为‘世界’的东西，是无记的尘土构成的器世界。这段文字的含义是，说明布施的福报是染污烦恼的因，尚且不如世界中无记的尘土之因。又怎么能与受持经书的功德相比呢？ 经：‘须菩提，你认为可以用三十二相来见如来吗？’总说中第四，因为超然清净所以殊胜。文字又有四个部分：一问，二答，三征，四释。这是最初的提问。将要解释这个意义，先说明因果有三种：一是布施的因果，因是布施，果是依报；二是持戒的因果，因是持戒，果是正报；三是持经的因果，因是持经说法，果是法身。现在说明三十二相，这只是偏举中间的持戒因果，用来衡量前后两者的优劣罢了。总的来说，以持戒作为正报的因，已经胜过布施依报的业。何况布施是取相的福报，又怎么能比得上持经离相的福报呢？这段文字的含义是举果来显示因，所以问持戒所感的三十二相之身，是持经所显的法身吗？ 经：‘不也，世尊，不可以用三十二相得见如来。’这是第二个回答。如果用（三十二）相来见（如来），等同于法身，义理上是不成立的。 经：‘为什么呢？’这是第三个征问。为什么持戒的福报所感的身不是法身呢？ 经：‘如来说三十二相，即是非相，是名三十二相。’这是第四个解释。如来说三十二相，是指持戒的福报所感应的色身之相。‘即是非相’，是指不是持经智慧所得到的法身之相。‘是名三十二相’，是总结前面的话。这段文字的含义是，说明持戒不如持经，所以称为超净。持戒的福报能产生清净的果报，尚且不如持经布施的福报能产生染污的因，又怎么能与持经的功德相比呢？ 经：‘须菩提，若有善男子、善女人，以恒河沙等的身命布施……’这是第二个内财的校量。文字又有两个部分。
English
English version: Also, what is called 'world' is the vessel world made of unrecordable dust causes. The meaning of this passage is to clarify that the merit of giving is the cause of defiled afflictions, which is even inferior to the unrecordable dust cause in the world. How can it be compared to the merit of upholding scriptures? Sutra: 'Subhuti, what do you think? Can the Tathagata be seen by the thirty-two marks?' The fourth in the general statement, it is superior because of its transcendent purity. The text has four parts: question, answer, inquiry, and explanation. This is the initial question. To explain this meaning, first clarify that there are three types of cause and effect: first, the cause and effect of giving, where the cause is giving and the effect is dependent retribution; second, the cause and effect of upholding precepts, where the cause is upholding precepts and the effect is proper retribution; third, the cause and effect of upholding scriptures, where the cause is upholding and expounding scriptures and the effect is the Dharma body. Now, explaining the thirty-two marks, this is merely a partial example of the cause and effect of upholding precepts in the middle, used to measure the superiority and inferiority of the preceding and following. In general, taking upholding precepts as the cause of proper retribution is already superior to the karma of giving dependent retribution. Moreover, how can the merit of giving, which is grasping at appearances, be compared to the merit of upholding scriptures, which is detached from appearances? The meaning of this passage is to reveal the cause by citing the effect, so it asks whether the body of the thirty-two marks felt by upholding precepts is the Dharma body revealed by upholding scriptures. Sutra: 'No, World Honored One, the Tathagata cannot be seen by the thirty-two marks.' This is the second answer. If one were to see the (Tathagata) by the (thirty-two) marks, equating it with the Dharma body, the meaning would not be established. Sutra: 'Why?' This is the third inquiry. Why is the body felt by the merit of upholding precepts not the Dharma body? Sutra: 'The Tathagata said that the thirty-two marks are immediately non-marks; therefore, they are called the thirty-two marks.' This is the fourth explanation. The Tathagata said that the thirty-two marks refer to the marks of the physical body felt by the merit of upholding precepts. 'Immediately non-marks' means that they are not the marks of the Dharma body obtained by the wisdom of upholding scriptures. 'Therefore, they are called the thirty-two marks' is a conclusion to the initial statement. The meaning of this passage is to clarify that upholding precepts is inferior to upholding scriptures, so it is called transcendent purity. The merit of upholding precepts can produce pure retribution, but it is still inferior to the merit of upholding and giving scriptures, which can produce defiled causes. How can it be compared to the merit of upholding scriptures? Sutra: 'Subhuti, if a good man or good woman were to give away as many lives as there are sands in the Ganges River...' This is the second comparison of inner wealth. The text has two parts. --------------------------------------------------------------------------------
Chinese
。一举劣显胜。二释胜所以。前中有三。一举劣。二显胜。三领解。此初举劣也。前虽舍无量珍宝为是外财。犹疑轻鲜。今举恒沙身命为是内财。恐将殊胜。有斯疑惑故重校量。言善男子等者。兼举无贪心也。以恒河沙等身命布施者。正明无量福也。 经。若复有人于此经中乃至受持四句偈等为他人说其福甚多 第二显胜也。取相布施虽舍多身。终成有漏离相持经纵传一偈已过无量。所以然者。世间出世间因非□故。 经。尔时须菩提闻说是经深解义趣涕泪悲泣 第三领解也。文复有二。一领解。二叹胜。此文初也。言涕泪悲泣者。涕者落也。泪者目津也。神恸谓之悲。无声泪下谓之泣。彼须菩提闻能诠深教解所诠深义。又闻舍恒河沙身命不如持经一偈。所以念彼舍身之苦。欻尔增悲敦敬法之诚零然下泪。问。闻经悟解应喜。何以悲泣。答。有悟解生悲。如须菩提闻此经有悟解生喜。如舍利弗。闻法华经有悟解生悲喜。如善集王。闻金光明经悲喜交集。今须菩提所以悲泣者。谓耳餐正说慧鉴真如。一即慜彼舍身之苦。二即忻今所说。三即恨不早闻。四伤不闻之者。所以有此悲泣也。 经。而白佛言希有世尊佛说如是甚深经典 此下第二叹胜也。而白佛言者。启告之词也。希有世尊者。总叹胜也。佛 现代汉语译本 一、举出较差的方面来显示殊胜之处。二、解释殊胜的原因。前面包含三个部分：一、举出较差的方面；二、显示殊胜之处；三、领悟理解。这里是最初举出较差的方面。前面虽然舍弃无量珍宝，认为是外在的财富，仍然觉得轻微。现在举出恒河沙数的身命，认为是内在的财富，恐怕会更加殊胜。因为有这样的疑惑，所以重新衡量。说‘善男子’等，也兼顾了没有贪心。用恒河沙数的身命来布施，正是为了说明无量的福德。 经文：‘若复有人于此经中乃至受持四句偈等为他人说，其福甚多。’这是第二部分，显示殊胜之处。执着于外相的布施，即使舍弃很多身命，最终还是会成为有漏的福报；而离开外相来受持经文，即使只是传诵一个偈颂，也已经超过了无量的福报。之所以这样，是因为世间和出世间的因都不是虚假的。 经文：‘尔时须菩提闻说是经，深解义趣，涕泪悲泣。’这是第三部分，领悟理解。这段文字又分为两个部分：一、领悟理解；二、赞叹殊胜。这里是第一部分。‘涕泪悲泣’，‘涕’是落下，‘泪’是眼睛里的液体。内心震动叫做‘悲’，无声地流泪叫做‘泣’。须菩提听闻能诠释深刻教义的经文，理解所诠释的深刻含义，又听闻舍弃恒河沙数的身命不如受持经文中的一个偈颂，因此想到那些舍弃身命的苦难，忽然增加了悲伤，更加恭敬佛法的真诚，眼泪零落而下。问：听闻经文，领悟理解，应该感到欢喜，为什么反而悲泣？答：有领悟理解而产生悲伤的，比如须菩提；听闻此经有领悟理解而产生欢喜的，比如舍利弗（Śāriputra）；听闻《法华经》（Lotus Sutra）有领悟理解而产生悲喜的，比如善集王；听闻《金光明经》（Suvarṇaprabhāsa Sūtra）悲喜交集。现在须菩提之所以悲泣，是因为用耳朵领受正确的说法，用智慧照见真如，一是怜悯那些舍弃身命的苦难，二是欣喜现在所说的内容，三是遗憾没有早点听闻，四是伤感没有听闻这些教义的人，所以才会有这样的悲泣。 经文：‘而白佛言：希有世尊，佛说如是甚深经典。’这是第二部分，赞叹殊胜。‘而白佛言’，是启禀告知的言辞。‘希有世尊’，是总的赞叹殊胜。佛