金剛般若經旨贊 2.219

2.219

經。須菩提至寧為多不　贊曰。次下第二破名色身自在行住淨。斷第二十七真化一異疑。前明依真隨感而應。離往來相而現威儀。而未廣顯神通化用。巧便自在。諸勝惠行若無此者。亦不能起諸淨威儀。而諸菩薩未離執心。不能學佛起發惠行。返疑化身所有神通。與真法界為一為異。若是異者。真既無動。離真起惠。即應是妄。如外諸惠不應發起。若是一者。此即真如。不應離真別有動用。如何令我強發起耶。由執故雖修而不能發起。由疑故不修發起之因。今欲斷彼疑執之心。令其依真發無相惠故。說世界作微塵喻。舉界與塵非一異義顯化與真亦非一異。無著約除執而能起名破名色身自在行住淨。天親就斷疑而修一因名斷真化一異疑。文分為六。一無所見方便。二如所不分別。三所心不分別。四於何法不分別。五何方便不分別。六云何不分別。初中二。初如來以微塵喻告令拆觀蘊相。後善現以世界喻顯令知蘊相是空。初中又六。一問二答三徵四釋五難六通。此初也。然世界言通喻二義。一喻真如總體法身。二喻所執諸蘊總相。其微塵眾亦喻二義。一喻所起無數化身。二喻分拆蘊和合相。由執蘊相不分拆故。不能契真而起於化因。以世界喻其蘊相。令其觀破碎如塵眾。法執煩惱皆斷盡故。便能證真。依真起化。真之與化非一非異。如碎世界而起多塵。總界與塵非一非異。顯斯二義故。問善現三千世界破為微塵。其微塵眾寧為多不。論云。

Sūtra: "Subhūti... would they be many?" Commentary: Next below is the second [practice], the purification of the sovereign practicing and abiding that breaks down the name-and-form body, severing the twenty-seventh doubt concerning the oneness or difference of the true and the transformation. The preceding text clarified that relying on the true, one responds in accordance with resonance, manifesting deportment free from the mark of coming and going, but did not broadly reveal the sovereign mastery of the skillful means of supernormal transformative functions. If the various sublime wisdom practices lacked this, they could not generate the various pure deportments either. Yet bodhisattvas have not left behind their clinging minds, and cannot emulate the Buddha in arousing wisdom practices; conversely, they doubt whether all the supernormal powers of the transformation body are one with or different from the true realm of phenomena. If they were different, since the true is unmoving, wisdom arisen apart from the true would be false; like external kinds of wisdom, it should not be aroused. If they were one, this would just be tathatā; apart from the true, there should not be any other active function—how could I be made to forcefully arouse it? Because of clinging, although they cultivate, they cannot arouse it; because of doubt, they do not cultivate the cause of arousing it. Now, wishing to sever their minds of doubt and clinging and cause them to arouse signless wisdom relying on the true, [the Buddha] speaks the simile of grinding the world into atoms, adducing the meaning of the world and atoms being neither one nor different to reveal that the transformation and the true are also neither one nor different. Asaṅga, in terms of eliminating clinging to be able to arouse it, calls it the purification of the sovereign practicing and abiding that breaks down the name-and-form body; Vasubandhu, with respect to severing doubt to cultivate a single cause, calls it severing the doubt concerning the oneness or difference of the true and the transformation. The text is divided into six: first, the skillful means of having nothing seen; second, non-conceptualization as it is; third, the mind which does not conceptualize; fourth, regarding which dharmas one does not conceptualize; fifth, through which skillful means one does not conceptualize; sixth, how one does not conceptualize. Within the first, there are two: first, the Tathāgata, using the simile of atoms, instructs him to analyze and contemplate the marks of the aggregates; second, Subhūti, using the simile of the world, reveals and causes him to know that the marks of the aggregates are empty. Within the first, there are again six: first, questioning; second, answering; third, inquiring; fourth, explaining; fifth, objecting; sixth, resolving. This is the first. Now, the word "world" commonly illustrates two meanings: first, it illustrates the Dharmakāya as the total essence of tathatā; second, it illustrates the general mark of the clung-to aggregates. The collection of atoms also illustrates two meanings: first, it illustrates the countless transformation bodies that are aroused; second, it illustrates the analyzed composite mark of the aggregates. Because one clings to the mark of the aggregates without analyzing it, one cannot accord with the true and arouse the cause of transformation. Using the world to illustrate the marks of the aggregates, [the Buddha] causes him to contemplate it broken into pieces like a collection of atoms; because the grasping at dharmas and afflictions are entirely severed, one can then realize the true, and relying on the true, arouse transformations. The true and the transformation are neither one nor different, just as breaking a world produces many atoms, and the total world and the atoms are neither one nor different. To reveal these two meanings, he therefore asks Subhūti: "If the three-thousandfold world were broken into atoms, would that collection of atoms be many?" The treatise says: