金剛般若經旨贊 2.20

2.20

經。如來所說至是名世界　贊曰。此後告令觀名身亦假也。言名身者。即餘四蘊受想行識非可表示。皆但名顯故總云名。經言世界即此名身。雖世界言通色非色。今此但取名身四蘊以彼色蘊前已破故。然此名身皆非實有。四緣假合三相遷流。過現未來皆不可得。故知無實四蘊名身。今佛所說眾生界者。為破眾生虛妄執故。隨世流布而說世界即非實有名身世界。但是假名名身世界。此即以其不念方便破彼名身為非實有。前三色身可分折故具二方便。今此名身不可分折故唯不念。既以依經修二方便破彼五蘊和合摶取發巧便智。契證二空起勝神通化導群。而正是修行離障之法故。名色及眾生身摶取中觀破相應行住處故。亦說經能離煩惱非如施福能生煩惱。如彼世界能起微塵。亦以界塵喻施因果。又界起塵不生煩惱塵。但坌色不汙法身施福因果尚劣界塵。何況得比。持經功能勝福。有斯別義言即非等。以此釋經義可知也。

Sūtra: What the Tathāgata speaks of [...] is named world realms. / Commentary: This is the subsequent admonition, enjoining the contemplation that the name-body is also provisional. The "name-body" refers to the remaining four aggregates—feeling, conception, formations, and consciousness—which cannot be pointed out and are revealed only through names, hence generally called "name". The sūtra's word "world realm" refers precisely to this name-body. Although the word "world realm" applies to both form and non-form, here it refers only to the name-body of the four aggregates, because the form aggregate has already been refuted previously. Yet this name-body is not truly existent: conditionally assembled through the four conditions, shifting through the three characteristics, it is unobtainable in past, present, and future. Thus one knows there is no real name-body of the four aggregates. Now, as for the "sentient being realms" spoken of by the Buddha, in order to shatter the false grasping of sentient beings, he speaks of "world realms" following worldly convention; thus they are not truly existent world realms of the name-body, but merely world realms of the name-body as provisional names. This uses the expedient of non-recollection to refute that name-body as not truly existent. Because the former three kinds of form-bodies can be broken down, they possess both expedients; the present name-body cannot be broken down, so it relies solely on non-recollection. Having thus relied on the sūtra to cultivate the two expedients, shattered the mass grasping of the five aggregates' combination, generated expedient wisdom, realized the twofold emptiness, and aroused superior spiritual penetrations to transform and guide sentient beings, this is precisely the dharma of cultivating practice to abandon obstacles. Therefore it is called the abode of practice connected to contemplative refutation of grasping a mass in form and sentient beings' bodies. Thus it is also said that the sūtra can remove afflictions, unlike merit from material giving which can generate afflictions, just as the world realm can raise fine dust particles. It also uses the realm's dust to illustrate the causes and fruits of giving. Furthermore, when a realm raises dust, it does not produce afflictions; the dust merely soils form but does not defile the Dharma-body. The causes and fruits of merit from giving are still inferior to the realm's dust, so how could they compare with the superior merit of the function of upholding the sūtra? It has this distinct meaning in saying "is not", and so on; by explaining the sūtra with this, the meaning can be understood.