English
English version: The Nirvana of the Tathagata (如来, Thus Come One); The nine kinds of conditioned dharmas (有为法, conditioned dharmas) are contemplated with wondrous wisdom. What is the meaning of this? The Nirvana of all Buddhas is neither a conditioned dharma nor separate from conditioned dharmas. Why? Because after attaining Nirvana, the Buddhas manifest themselves in transformation bodies to teach the Dharma and demonstrate actions in the world for the benefit of sentient beings. This clarifies that the Buddhas neither dwell in Nirvana nor remain entirely in the world. Why? The Buddhas demonstrate actions in the world, yet do not dwell within conditioned dharmas. The verse says, 'The nine kinds of conditioned dharmas are contemplated with wondrous wisdom.' What does this mean? Like stars and other relative phenomena, they are observed through nine kinds of correct contemplation. These nine kinds of correct contemplation should be understood in relation to nine kinds of realms. What realms are observed? The verse says: Observe appearances and consciousness, as well as the vessel-world (器世间, material world), the body, and the affairs of enjoyment, Also observe the dharmas of the past and present, and the future world as well. How are these nine kinds of dharmas observed? For example, like stars obscured by the sunlight, existing but not visible; the mind-dharma (心法, mental dharma) capable of seeing is also like this. Or like eyes with cataracts that see hair-like wheels and other colors, observing conditioned dharmas is also like this, due to inverted views. Or like a lamp, consciousness is also like this, because it dwells relying on the dharma of craving. Or like the dwelling place relied upon by illusion, it is also like this, because the various differences of the vessel-world lack a single, real substance. Or like dew on the body, it is also like this, because it lasts only a short time. Or like a bubble, the affairs of enjoyment are also like this, because the three dharmas of feeling, thought, and action are uncertain. Or like a dream, the past dharma is also like this, because it is only a thought. Or like lightning, the present dharma is also like this, because it does not stay for an instant. Or like a cloud, the future dharma is also like this, because at the time of '子' (zi, the first of the twelve earthly branches), the Alaya-consciousness (阿黎耶识, storehouse consciousness) is the seed-root for all dharmas. What merits are obtained and what wisdom is achieved by observing these nine kinds of dharmas? The verse says: Observe appearances and enjoyment, observe the affairs of the three times (past, present, future), Within conditioned dharmas, one attains stainless freedom. What is the meaning of this? There are three kinds of observation of conditioned dharmas: the first is to observe conditioned dharmas by observing the seen appearances and consciousness. The second is to observe enjoyment by observing the vessel-world, etc., in what place --------------------------------------------------------------------------------
Chinese
住、以何等身、受用何等？三者观有为行，以何等法三世转差别？如是观一切法，于世间法中得自在故。偈言“于有为法中，得无垢自在”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。” 诸佛希有总持法， 不可称量深句义， 从尊者闻及广说， 回此福德施群生。 金刚般若波罗蜜经论卷下 现代汉语译本： 以何种方式安住，以何种身份，受用什么？这三者观察有为之行，以何种法在过去、现在、未来三世中转变差别？像这样观察一切法，在世间法中就能得到自在的缘故。偈语说：‘在有为法中，得到无垢的自在’的缘故。 经文说：‘佛陀说完这部经后，长老须菩提（Subhuti），以及各位比丘（bhiksu）、比丘尼（bhiksuni）、优婆塞（upasaka）、优婆夷（upasika），菩萨摩诃萨（Bodhisattva-Mahasattva），一切世间的天（deva）、人（manushya）、阿修罗（asura）、乾闼婆（gandharva）等，听闻佛陀所说，都非常欢喜，信受奉行。’ 诸佛希有总持法，不可称量深句义，从尊者听闻及广为宣说，回向此福德给一切众生。 《金刚般若波罗蜜经论》卷下
English
English version: In what way does one abide, with what identity, and what does one partake of? These three observe conditioned actions, with what Dharma do they transform and differ in the three times of past, present, and future? Observing all Dharmas in this way, one can attain freedom within worldly Dharmas. As the verse says, 'In conditioned Dharmas, one attains stainless freedom'. The Sutra says: 'After the Buddha finished speaking this Sutra, the elder Subhuti (Subhuti), as well as all bhiksus (bhiksu), bhiksunis (bhiksuni), upasakas (upasaka), upasikas (upasika), Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva), all the devas (deva), humans (manushya), asuras (asura), gandharvas (gandharva), and others in the world, hearing what the Buddha said, were all greatly rejoiced, believed, accepted, and practiced accordingly.' The rare Dharani Dharma of all Buddhas, the immeasurable profound meaning of the sentences, having heard and widely expounded it from the Venerable One, may this merit be dedicated to all sentient beings. The Diamond Prajna Paramita Sutra Treatise, Volume Two --------------------------------------------------------------------------------