[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [金剛般若論會釋](https://indike.org/pramana/in.bauddha.taisho.1816) › 3.48 # 金剛般若論會釋 3.48 金剛般若論會釋 3.48 - **Language:** Classical Chinese ### [3.48](https://indike.org/pramana/in.bauddha.taisho.1816.3.48) 自下第二破名色觀中自在行住，謂此約教淨心地作破名色觀，顯佛於破名色觀中自在行住，故有經文。世親論自下明法身是一，化身是多，他受用身亦化攝，故二論其文各有異意。准論科經為二，初、明破名色身二種方便，次、「若人如是言，佛說我見、人見」等下，顯作二觀時不分別。前中有三，初、佛舉界、塵為問，次、善現答而復釋，後、如來述成善現所釋。「佛言」下，是問中有二，初、標兩重塵、界，次、正以為問。問中但舉細作方便，破自他色身，答中始具二種方便。今言「善男子」等者，舉求佛地人也。「以三千世界微塵」者，此先教以細作方便破三千世界地為微塵，即是破自色身為微塵；後「以爾許微塵世界破為微塵」者，此破一切眾生色身亦為微塵，以諸眾生迷自色身相起相縛，依此復起愛憎等麁重惑業，故教破自色身為微塵已，復破一切眾生色身亦為微塵。 > Next, the second \[part\] is sovereign walking and staying in the contemplation of breaking down name-and-form. This refers to teaching the contemplation of breaking down name-and-form in accordance with the stage of purifying the mind, revealing that the Buddha walks and stays with sovereignty in the contemplation of breaking down name-and-form; hence there is this sūtra text. Vasubandhu's treatise below explains that the dharmakāya is one and nirmāṇakāyas are many, and the body for others' enjoyment (para-saṃbhogakāya) is also subsumed under transformation; thus the texts of the two treatises each have different purports. Dividing the sūtra according to the treatises yields two parts: first, explaining the two kinds of skillful means for breaking down the body of name-and-form; next, from "If someone speaks thus: 'The Buddha taught the view of a self, the view of a person...'" and so on onward, revealing non-discrimination when practicing the two contemplations. Within the former part there are three: first, the Buddha inquires by raising worlds and dust particles; next, Subhūti replies and further explains; finally, the Tathāgata confirms Subhūti's explanation. From "The Buddha said" onward is the inquiry, which contains two parts: first, setting forth the two tiers of dust particles and worlds; next, formally presenting them as an inquiry. In the inquiry, he merely raises the skillful means of subtle analysis to break down the material bodies of self and others; in the reply, he first provides both kinds of skillful means. Now, saying "good son" and so forth raises the person seeking the Buddha stage. "Particles of dust of a trichiliocosm": this first teaches using the skillful means of subtle analysis to break down the earth of a trichiliocosm into dust particles, which is breaking down one's own material body into dust particles. Next, "breaking down as many worlds of dust particles into dust particles": this breaks down the material bodies of all sentient beings into dust particles as well. Because sentient beings are deluded about the characteristics of their own material bodies and give rise to attachment to appearances, and based on this further give rise to coarse and heavy afflictions and karmas such as love and hatred, they are taught to first break down their own material bodies into dust particles, and then further break down the material bodies of all sentient beings into dust particles as well. > — English (machine translation) (machine translation) - [Previous: 3.47](https://indike.org/pramana/in.bauddha.taisho.1816.3.47) - [Next: 3.49](https://indike.org/pramana/in.bauddha.taisho.1816.3.49) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1816.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1816~en-mt.3.48) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1816.3.48](https://indike.org/pramana/in.bauddha.taisho.1816.3.48) · Pramāṇa