English
English version: ‘This is contemplation.’ Treatise says: The third section below is about undefiled conduct and dwelling. Within it, there are two types: first, undefiled in teaching the Dharma; second, undefiled in transmigration. For being undefiled in teaching the Dharma, the sutra says, ‘Subhuti (Subhuti)! If there is a Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva) who fills countless asaṃkhya (asaṃkhya) worlds with the seven treasures,’ and so on. What does this reveal? Because there is such great benefit, it should definitely be expounded; expounding in this way, without any defilement. The sutra says, ‘How does one expound for others without it being called expounding? This is called expounding.’ What is the meaning of this? It reveals that it is inexpressible. Do not expound that the Dharma has a speakable substance; it should be expounded in this way. If it is otherwise, then it is defiled expounding, because it is a reversed meaning. Moreover, when speaking in this way, not seeking faith, respect, etc., is also undefiled Dharma teaching. For being undefiled in transmigration, the sutra speaks in verse, ‘All conditioned dharmas are like stars, cataracts, lamps, illusions,’ and so on. This verse reveals four aspects of conditioned phenomena: first, the aspect of self-nature; second, the aspect of dwelling in flavor; third, the aspect of following faults; fourth, the aspect of following liberation. Among them, the aspect of self-nature is the common aspect of seeing and knowing; this aspect is like a star, and should be seen in this way. Why? Because in the darkness of no wisdom there is its light, and in the brightness of wisdom there is no its light. The view of self in persons and dharmas is like a cataract, and should be seen in this way. Why? Because it grasps meaningless things. Consciousness is like a lamp, and should be seen in this way. Why? Because craving nourishes grasping as a condition, and intensely clings to it. The aspect of dwelling in flavor is clinging to reversed realms; it is like an illusion, and should be seen in this way. Why? Because it is a reversed view. Among them, the aspect of following faults is because of following impermanence, etc. The analogy of dew reveals that the substance of the aspect is non-existent, because it follows impermanence. The analogy of a bubble reveals the nature of following suffering, because feeling is like a bubble. If there is feeling, it is all suffering, because of the three sufferings; it should be known that: because of the arising of suffering, it is suffering of suffering; because of destruction, it is suffering of change; because of non-separation, --------------------------------------------------------------------------------
Chinese
是行苦。复于第四禅及无色中，立不苦不乐受，以胜故。于中，随顺出离相者，随顺人、法无我。以攀缘故得出离故，说无我以为出离也。随顺者，谓过去等行，以梦等譬喻显示。彼过去行，以所念处，故如梦；现在者，不久时住，故如电；未来者，彼粗恶种子似虚空引心出，故如云。如是知三世行转生已，则通达无我，此显示随顺出离相故。 经曰： 佛说是经已，长老须菩提，及诸比丘、比丘尼、优婆塞、优婆夷，菩萨摩诃萨，一切世间天、人、阿修罗、乾闼婆等，闻佛所说，皆大欢喜，信受奉行。 论曰偈言： 若闻如是义， 于大乘无觉， 我念过于石， 究竟无因故。 下人于深法， 不能觉及信， 世人多如此， 是故法荒废。 金刚般若波罗蜜经论卷下 现代汉语译本：是行苦（saṃskāra-duḥkha，由诸行所生的苦）。又在第四禅（caturtha-dhyāna）和无色界（arūpa-dhātu）中，建立不苦不乐受（adukkha-asukha-vedanā），因为它们更为殊胜。在这些境界中，随顺出离之相的人，是随顺人无我（pudgala-nairātmya）、法无我（dharma-nairātmya）的。因为攀缘的缘故才能得出离，所以说无我是为了出离。随顺的意思是，指过去的诸行，用梦等譬喻来显示。那些过去的诸行，因为是所念之处，所以像梦一样；现在的诸行，因为不能长久停留，所以像闪电一样；未来的诸行，因为粗恶的种子像虚空一样引诱人心，所以像云一样。像这样知道了三世诸行的转变生灭之后，就能通达无我，这显示了随顺出离之相的缘故。 经文说： 佛陀说完这部经后，长老须菩提（Subhūti），以及各位比丘（bhikkhu）、比丘尼（bhikkhunī）、优婆塞（upāsaka）、优婆夷（upāsikā），菩萨摩诃萨（bodhisattva-mahāsattva），一切世间的天（deva）、人（manuṣya）、阿修罗（asura）、乾闼婆（gandharva）等，听闻佛陀所说，都非常欢喜，信受奉行。 论中用偈颂说： 如果听闻了这样的义理，对于大乘（mahāyāna）法却没有觉悟，我认为他的心念比石头还要顽固，因为他最终没有接受真理的因缘。 下等人对于甚深的佛法，不能觉悟和相信，世间上很多人都是这样，所以佛法才会荒废。
English
English version: It is the suffering of formations (saṃskāra-duḥkha, suffering arising from conditioned existence). Furthermore, in the fourth dhyāna (caturtha-dhyāna) and the formless realms (arūpa-dhātu), the feeling of neither-suffering-nor-pleasure (adukkha-asukha-vedanā) is established because it is superior. Among these states, those who accord with the aspect of liberation accord with the non-self of persons (pudgala-nairātmya) and the non-self of phenomena (dharma-nairātmya). Because liberation is attained through clinging, it is said that non-self is for the sake of liberation. 'Accords with' means referring to past formations, which are shown through metaphors such as dreams. Those past formations are like dreams because they are objects of recollection; present formations are like lightning because they do not last long; future formations are like clouds because coarse seeds, like the sky, attract the mind. Having understood the transformation and arising and ceasing of the formations of the three times in this way, one can penetrate non-self; this shows the reason for according with the aspect of liberation. The sutra says: After the Buddha finished speaking this sutra, the elder Subhūti (Subhūti), as well as all the monks (bhikkhu), nuns (bhikkhunī), laymen (upāsaka), laywomen (upāsikā), bodhisattva-mahāsattvas (bodhisattva-mahāsattva), and all the beings in the world, including gods (deva), humans (manuṣya), asuras (asura), gandharvas (gandharva), etc., hearing what the Buddha said, were all greatly delighted, believed, accepted, and practiced it respectfully. The treatise says in verse: If one hears such meaning but has no awakening to the Great Vehicle (mahāyāna), I think his mind is harder than stone, because ultimately he has no cause for acceptance. Inferior people cannot awaken to or believe in profound Dharma. Many people in the world are like this, and that is why the Dharma is neglected. --------------------------------------------------------------------------------