金剛般若經旨贊 2.20

2.20

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.