金剛般若經旨贊 2.19

2.19

經。須菩提至是名微塵　贊曰。下告有二。初告令觀色身非實。後告觀名身。亦復此初也。然其內蘊總有二類。一者是色。即初色蘊。以有形質可表示故。二者是名。即餘四蘊以皆是心法不可表示故。此名及色似為一摶和合身相愚夫不了執為實有。一合相故。二執便生。今欲破彼摶執故。顯色及名皆不可得。是故此初破色身也。然破色身有二方便。一分折方便。即折麁色以為細塵。二不念方便即說微塵亦不可得。前言三千世界所有微塵者。即是第一分折方便明此身。此界用多微塵成虛假不實令悟我空也。此文所言微塵即非微塵等者。是其第二不念方便令觀微塵。於心內外皆非實有念悟法空也。佛令折觀彼麁色故。假說微塵眾。但是觀者心量所現即非實有心。外微塵但是假名微塵眾矣。能成微塵既不可得故。所成身為非實有。即是破其色身相也。故瑜伽說佛說微塵有五勝利應撿敘之。

Sūtra: Subhūti, [...] is named fine dust particles. / Commentary: Below, the Buddha's admonition has two parts: first, he enjoins contemplating that the form-body is unreal; second, he enjoins contemplating the name-body as likewise [unreal]. Here is the first part. Now, the internal aggregates comprise two classes in total: first is form, which is the initial form-aggregate, because it possesses shape and substance and can be pointed out; second is name, which denotes the remaining four aggregates, because they are all mental dharmas and cannot be pointed out. These names and forms appear as a single mass, a composite bodily appearance; foolish people do not comprehend this and grasp it as real existence, because of the appearance of a single composite. Thus the two grasps arise. Now, desiring to break that grasping at a mass, [the sūtra] reveals that both form and name are unobtainable. Therefore, this first [part] refutes the form-body. However, refuting the form-body has two expedient means: first, the expedient of breakdown, which is breaking down coarse forms into subtle dust particles; second, the expedient of non-recollection, which is declaring that even the fine dust particles are also unobtainable. What was previously stated about "all the fine dust particles in the trichiliocosm" is the first expedient of breakdown, illuminating that this body and this realm are formed from many fine dust particles and are empty, false, and unreal, thereby bringing one to awaken to the emptiness of self. What this passage says about "the fine dust particles being non-particles," etc., is the second expedient of non-recollection, enjoining the contemplation that fine dust particles are not truly existent either inside or outside the mind, so that through non-recollection one awakens to the emptiness of dharmas. Because the Buddha caused them to break down and contemplate coarse form, he provisionally spoke of "a collection of fine dust particles"; but these are merely what appears to the mind-measure of the contemplator and are not truly existent fine dust particles outside the mind; they are only the provisional name "a collection of fine dust particles". Since the fine dust particles that can compose [the body] are already unobtainable, the body that is composed is not truly existent. This is refuting the mark of the form-body. Therefore the Yogācārabhūmi states that the Buddha's explanation of fine dust particles has five excellent benefits, which should be examined and recounted.