金剛般若經旨贊 2.19

2.19

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.