English
English version: 'One should know, see, and believe in this way' so that the perception of dharma-lakṣaṇa (characteristics of phenomena) does not arise. Commentary: This second section clarifies the absence of fixed entities. It begins by encouraging knowledge and vision, then concludes. This is the beginning. It means that when a person who has generated the aspiration [for enlightenment] realizes tathātā (suchness, the true nature of things), they do not see the characteristics of the dharmas they are attached to, which is called correct wisdom. Asaṅga (an Indian Buddhist philosopher) said: 'For those who generate bodhicitta (the mind of enlightenment), what kind of person is shown to be without discrimination? Regarding all dharmas, what dharmas are not discriminated against? 'One should know and see in this way' shows that with increased intention and increased wisdom, one knows, sees, and understands in the absence of discrimination. Among these, if wisdom relies on śamatha (calm abiding), it is called knowing; if it relies on vipaśyanā (insight meditation), it is called seeing. These two rely on samādhi (meditative absorption), so understanding is free. Understanding internally grasps at images. This is called understanding. Knowing and seeing are actually one. Non-discriminating wisdom corresponds to the mind. The current distinction based on reliance on calm abiding and insight meditation is based on the preliminary practices. It means that before, the arising of wisdom due to the desire to cultivate calm abiding is called knowing. The arising of wisdom due to the desire to cultivate insight meditation is called seeing. Subhūti (a disciple of the Buddha): 'What is called dharma-lakṣaṇa (characteristics of phenomena), the Tathāgata (the Thus-Gone One, an epithet of the Buddha) said is not dharma-lakṣaṇa,' that is called dharma-lakṣaṇa. Commentary: This is the conclusion. What is called dharma-lakṣaṇa refers to the provisional dharma-lakṣaṇa. 'Is not dharma-lakṣaṇa' means it is not the dharma-lakṣaṇa that is actually clung to. Subhūti (a disciple of the Buddha): 'If someone were to fill countless asaṃkhya (incalculable) worlds with the seven treasures and give them away in generosity, and if a good man or good woman generates bodhicitta (the mind of enlightenment) and upholds, recites, and explains even four lines of verse from this sutra to others,' their merit would surpass that. Commentary: Vasubandhu (an Indian Buddhist philosopher) said: This is the fourth text in the fourth section. It begins with a comparison of merit, then clarifies speaking without attachment to characteristics. This is the beginning. It means that the dharmakāya (the body of the Dharma, the ultimate nature of the Buddha) does not receive merit, but the nirmāṇakāya's (the emanation body of the Buddha) merit is inexhaustible. Because the nirmāṇakāya's merit is inexhaustible, it can explain to others. Therefore, those who generate the aspiration for enlightenment uphold and explain to others. Their merit surpasses giving away the seven treasures. How does one 'explain to others without taking hold of characteristics,' remaining unmoved like Suchness? Commentary: This clarifies speaking without attachment to characteristics. It means that the nirmāṇakāya explains the Dharma without taking hold of characteristics. --------------------------------------------------------------------------------
Chinese
相而说。已无分别执故不言我是化身等。是故得福多也。如如不动者。谓下一如字是真如。上一如字是比喻。谓化身说法之时不取有为相。犹如真如湛寂不动也。无著云。此段文下即是第六行净住中第三为不染行住故。彼不染复有二种。一者说法不染。即上来所陈受持演说此经福胜七宝布施也。谓有大利益故决定意应演说而无所染也。二者流转不染。谓说九喻。此显示不可言说故。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也。 何以故“一切有为法如梦幻泡影如露亦如电应作”如是观。 述曰。世亲云此释展转疑中大文第四也。谓有疑曰。若诸佛如来常为众生说法。云何如来入涅槃。为破此疑故立九喻。如玄记说。无著云。此即第二为流转不染故。 佛说是经“已长老须菩提及诸比丘比丘尼优婆塞优婆夷一切世间天人阿修罗闻佛所说皆大欢喜”信受奉行。 述曰。此第三大段喜悟修行分也。 金刚般若经赞述卷下终 现代汉语译本： 相互对谈。因为已经没有分别执着，所以不说‘我是化身’等等。因此得到的福报很多。‘如如不动’，指的是后面的‘如’字是真如（Tathata，事物的真实本性）。前面的‘如’字是比喻。意思是化身说法的时候不执取有为相（conditioned phenomena，因缘和合而成的现象），就像真如那样湛然寂静不动。无著（Asanga，印度佛教瑜伽行派创始人之一）说，这段文字下面就是第六行净住中的第三个‘为不染行住’。这个‘不染’又有两种：一是说法不染，就是上面所说的受持演说此经的福报胜过用七宝布施。因为有大利益，所以下定决心应该演说而无所染着。二是流转不染，就是说九个比喻。这显示了不可言说，所以不演说那个法有可说的实体。应该这样演说。如果不是这样，那就是染着地说法，因为是颠倒的意义。又像这样说法的时候不求信敬等等，也是无染着地说法。 ‘何以故，一切有为法如梦幻泡影，如露亦如电，应作如是观。’ 述曰：世亲（Vasubandhu，印度佛教瑜伽行派论师，无著的弟弟）说，这是解释辗转疑问中的第四大段。意思是有人怀疑说：如果诸佛如来常常为众生说法，那么如来怎么会入涅槃（Nirvana，佛教术语，指解脱生死轮回的状态）呢？为了破除这个疑问，所以立了九个比喻。如玄记所说。无著说，这就是第二个‘为流转不染’。 佛说这部经完毕，长老须菩提（Subhuti，佛陀的十大弟子之一，以解空第一著称）以及诸比丘（bhiksu，出家男子）、比丘尼（bhiksuni，出家女子）、优婆塞（upasaka，在家男居士）、优婆夷（upasika，在家女居士）以及一切世间的天人（deva，天神）阿修罗（asura，一种神道生物）听了佛所说，都非常欢喜，信受奉行。 述曰：这是第三大段，喜悟修行分。 《金刚般若经赞述》卷下终
English
English version: Speaking to each other. Because there is no more clinging to distinctions, it is not said, 'I am an incarnation,' etc. Therefore, much merit is obtained. 'As it is, without moving' means that the latter 'as' refers to Tathata (the true nature of things). The former 'as' is a metaphor. It means that when the incarnation preaches the Dharma, it does not grasp at conditioned phenomena, just like Tathata, which is still and unmoving. Asanga (one of the founders of the Yogacara school of Indian Buddhism) said, the text below this section is the third of the sixth dwelling, 'for the dwelling of non-attachment.' This 'non-attachment' is of two kinds: first, preaching without attachment, which is the merit of receiving, upholding, and expounding this sutra, which surpasses the giving of the seven treasures mentioned above. Because there is great benefit, one should be determined to expound it without any attachment. Second, non-attachment in circulation, which is the saying of the nine metaphors. This shows that it cannot be spoken, so it does not expound that the Dharma has a speakable entity. It should be expounded in this way. If it is not, then it is preaching with attachment, because it is a reversed meaning. Also, like this, when preaching, not seeking faith and respect, etc., is also preaching without attachment. 'Why? All conditioned dharmas are like dreams, illusions, bubbles, shadows, like dew and lightning; thus should you contemplate them.' Commentary: Vasubandhu (an Indian Buddhist Yogacara master, Asanga's brother) said that this is the fourth major section in explaining the doubts that arise one after another. It means that someone doubts and says: If all Buddhas and Tathagatas are constantly preaching the Dharma to sentient beings, then how can the Tathagata enter Nirvana (the state of liberation from the cycle of birth and death)? In order to dispel this doubt, nine metaphors are established. As the Xuan Ji says. Asanga said that this is the second 'for non-attachment in circulation.' The Buddha having finished speaking this Sutra, the Elder Subhuti (one of the Buddha's ten great disciples, known for being foremost in understanding emptiness), and the bhiksus (ordained monks), bhiksunis (ordained nuns), upasakas (lay male devotees), upasikas (lay female devotees), and all the devas (gods), asuras (a type of divine being) of the world, hearing what the Buddha had said, were all greatly pleased, and accepted it with faith and practiced it accordingly. Commentary: This is the third major section, the part of joy, enlightenment, and practice. End of the lower volume of the Commentary on the Diamond Prajna Sutra --------------------------------------------------------------------------------