English
English version: To explain the world and the world of dust particles, there are two kinds of grasping: one grasping and differential grasping. Sentient beings and the world of sentient beings belong to one grasping. The existence of dust particles belongs to differential grasping, because it is the grasping of the aggregation of dust particles. The sutra says, 'The Tathagata speaks of grasping, which is not grasping,' this is because the Venerable Subhuti establishes the ultimate meaning; the World Honored One speaks to accomplish such meaning. Saying 'Grasping is that which cannot be expressed in words,' etc., what does this reveal? In conventional truth speech, there is that grasping; in ultimate truth, that dharma is inexpressible. Those children and ordinary people grasp according to words, not according to ultimate truth. The means of non-seeing have been explained, but the part about refuting meaning has not yet been explained. In non-seeing, there is no discrimination when entering the corresponding samadhi, namely: how not to discriminate, and what person, what dharma, what means, and how not to discriminate? These will be explained in detail later. The sutra says, 'Subhuti! If someone says, 'The Tathagata speaks of self-view,' etc.,' these show how not to discriminate. How can it be shown? Just as the heretics speak of self, the Tathagata says this is self-view, therefore establishing the non-self of persons; and to explain that there is this self-view, therefore establishing the non-self of dharmas. If there is that self-view, it is included in view. Observing in this way, when a Bodhisattva enters the corresponding samadhi, they no longer discriminate, and this observation is the means of entering. The sutra says, 'Subhuti! The Bodhisattva sets out with the vehicle,' this shows which person does not discriminate. The sutra says, 'In all dharmas,' this shows which dharma is not discriminated. The sutra says, 'One should know thus, see thus, and understand thus,' this shows that due to increased mind and increased wisdom, one knows, sees, and understands in non-discrimination. Among them, if wisdom relies on Śamatha (止, calming) to know, and relies on Vipaśyanā (观, insight) to see, these two rely on Samādhi (定, concentration) to understand. Because of the freedom of Samadhi, one understands the images of internal clinging, this is called understanding. The sutra says, 'Having known and understood thus, one does not abide in the thought of dharma,' this... --------------------------------------------------------------------------------
Chinese
正显示无分别。经言“法想、法想者，即非法想，是名法想”者，此显示法想中不共义及相应义，如前已说。 如是一切住处中，相应三摩提方便亦尔应知。欲愿及摄散二种，如前所说，更无别义，是故不复说其方便。 于彼心具足中，为说法无染故，经言“须菩提！若有菩萨，以满无量阿僧祇世界七宝”等。此何所显示？以有如是大利益故，决定实演说；如是演说，而无所染。经言“云何演说，而不演说，是名演说”者，此有何义？显示不可言说故。不演说彼法有可说体，应如是演说；若异此者，则为染说，以颠倒义故。又，如是说时，不求信敬等，亦为无染说法。 于彼心具足中，为生死不染故，说星、翳、灯等偈，此义如前说。 若闻如是义， 于大乘无觉， 我念过有石， 究竟无因故。 下人于此深大法， 不能觉知及信向， 世间众人多如此， 是以此法成荒废。 《金刚断割般若波罗蜜论》竟。阿僧伽作。 金刚般若论卷下 现代汉语译本： 正显示无分别。经中说‘法想、法想（Dharma-samjna，对法的概念）者，即非法想，是名法想’，这显示了法想中不共的意义以及相应的意义，如同前面已经说过的。 像这样，在一切住处中，相应的禅定（Samadhi）方便也应当知道。对于欲愿和摄散这两种，如同前面所说，没有别的意义，所以不再重复说明其方便。 在那心具足中，为了说法没有染着，经中说‘须菩提（Subhuti）！若有菩萨，以满无量阿僧祇（Asankhya）世界七宝’等等。这显示了什么？因为有这样大的利益，所以决定真实地演说；像这样演说，而没有任何染着。经中说‘云何演说，而不演说，是名演说’，这有什么意义？显示了不可言说。不演说那法有可说的体性，应当像这样演说；如果不是这样，那就是染着地说，因为有颠倒的意义。而且，像这样说的时候，不求信敬等等，也是没有染着地说法。 在那心具足中，为了生死不染着，说了星、翳、灯等偈，这意义如同前面所说。 若闻如是义，于大乘无觉， 我念过有石，究竟无因故。 下人于此深大法，不能觉知及信向， 世间众人多如此，是以此法成荒废。 《金刚断割般若波罗蜜论》完。阿僧伽（Asanga）作。 金刚般若论卷下
English
English version: It correctly shows non-discrimination. The sutra says, 'Dharma-samjna (法想, concept of Dharma), Dharma-samjna, is actually non-Dharma-samjna; this is called Dharma-samjna,' which reveals the uncommon meaning and the corresponding meaning within Dharma-samjna, as previously explained. Likewise, in all abodes, the corresponding Samadhi (三摩提, concentration) methods should also be understood. As for desire and gathering-scattering, as mentioned before, there is no other meaning, so their methods are not repeated. Within that completeness of mind, to explain the Dharma without defilement, the sutra says, 'Subhuti (须菩提)! If there is a Bodhisattva who fills countless Asankhya (阿僧祇) worlds with the seven treasures,' and so on. What does this reveal? Because there is such great benefit, it is determined to truly expound; expounding in this way, without any defilement. The sutra says, 'How is it expounded, yet not expounded; this is called expounding?' What is the meaning of this? It shows that it is inexpressible. Not expounding that the Dharma has an expressible nature, one should expound in this way; if it is otherwise, then it is defiled speaking, because it has a reversed meaning. Moreover, when speaking in this way, not seeking faith and respect, etc., is also speaking the Dharma without defilement. Within that completeness of mind, to be undefiled by birth and death, the verses of stars, illusions, lamps, etc., are spoken, the meaning of which is as previously explained. If one hears such meaning, and has no awakening to the Mahayana, I think it is like a stone, ultimately without cause. Inferior people cannot perceive or have faith in this profound Dharma, Most people in the world are like this, therefore this Dharma becomes desolate. The End of 'The Diamond Cutter Perfection of Wisdom Treatise'. Made by Asanga (阿僧伽). Diamond Sutra Treatise, Volume 2 --------------------------------------------------------------------------------