English
English version The three dharmas of sensation, perception, and volition are impermanent. Asaṅga (无著) said, 'This is to show accordance with the nature of suffering, because sensation is like a bubble.' Guṇaprabha (功德施) said, 'Observe life as a water bubble, either just born and not yet formed, or just born, or temporarily dwelling, then returning to dissolution and extinction.' Four, the aspect of accordance with liberation. Asaṅga said, 'Acceding to the non-self of persons and the non-self of dharmas, one can thus attain liberation.' Divided into three parts. One, the dream metaphor for the past. Asaṅga said, 'Those past actions, because they are the object of mindfulness, are like dreams.' The treatise says, 'One should observe all accumulated and created things of the past as being like a dream, merely the nature of thought.' Guṇaprabha said, 'Observe the creator as the realm seen and heard in a dream, existing because of the habitual influence of thought and discrimination. Although there is no creator, various realms clearly appear. Just as sentient beings from beginningless time have various afflictions, good karma, and bad karma dwelling through habitual influence. Although there is no 'I' as the creator, endless matters such as birth and death appear.' Two, the lightning metaphor for the present. The treatise says, 'Because it does not abide for an instant.' Guṇaprabha said, 'Observe the mind as being like lightning, which vanishes as soon as it arises.' Three, the cloud metaphor for the future. The treatise says, 'Because at the time of conception, the Ālaya-vijñāna (阿黎耶识) is the seed and root of all dharmas.' Asaṅga said, 'Those coarse and evil seeds are like empty space, drawing out consciousness, so they are like clouds.' Asaṅga said, 'Knowing the workings of the three times in this way, one can penetrate non-self.' This shows the aspect of accordance with liberation. The Mahāmegha-sūtra (大云经) says, 'The past and future have no substantial manifestation and do not abide, then the three times are empty, and one can penetrate non-self.' Two, using various sutras to show the general meaning of various false metaphors. The Buddha said that all dharmas are empty. Someone doubts, 'Why can we now see all realms?' Therefore, it is said to be like illusion (māyā). Although illusory dharmas have no substance, they can be clearly seen. Someone doubts again, 'Since illusory dharmas have no person, why is there attachment?' Therefore, it is said to be like a mirage (marīci). A thirsty deer thinks the mirage is water, loves it, and runs towards it. Someone doubts again, 'The thirsty deer ultimately does not get water, how can greedy people all get to enjoy it?' Therefore, it is said to be like a dream (svapna). What is seen in a dream can also be enjoyed. Someone doubts again, 'Creating good and evil in a dream has no karmic retribution upon waking; beating elders in a dream has no worry or fear upon waking.' Therefore, it is said to be like a shadow (chāyā) and like an echo (pratibhāsa). Although there is no substance at all, a bright mirror facing colors, an empty valley facing sounds, beauty and ugliness, high and low, all correspond one by one, and there will be no confusion. --------------------------------------------------------------------------------
Chinese
必无参差。又疑云。苦都无实。菩萨何以作利乐事。故说如化。谓变化者。虽知不实而化事○三会通秦译经本。梦幻泡影空理全彰。露电二喻无常。足显悟真空。则不住诸相。观生灭则警策修行。妙符破相之宗。巧示亡情之观○魏译九喻秦本略者。以星灯有体云种含生。恐难契空心。潜滋相想。取意之译妙在兹焉○第三流通分。 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 尼者此云女也。优婆塞此云近事男。优婆夷此云近事女。亲近比丘比丘尼而承事故。阿修罗此云非天。皆大等者。文殊所问经云。有三种义欢喜奉行。一说者清净。不为取着利养所染。二所说清净。以如实知法体。三得果清净○无著云。若闻如是义。于大乘无觉。我念过于石究竟无因故。天亲云。诸佛希有总持法。不可称量深句义。从尊者闻及广说。回此功德施群生。大云云。大圣说经妙理斯毕。二空圆极四众奉行。肇云。同听齐悟法喜荡心。服玩遵式永崇不朽。资圣云。般若深经三世佛母。闻经四句以超恶趣之因。一念净持必获菩提之记。故人天异类莫不虔受奉行矣。 金刚般若经疏论纂要下 现代汉语译本 必无参差。又有人疑惑说，如果一切苦都没有真实性，菩萨为何还要做利益众生的事情呢？所以说如幻化。意思是变化之物，虽然知道不是真实的，但幻化之事（仍然存在）。（三会通秦译经本。）梦幻泡影，将空性的道理完全彰显。露和电这两个比喻说明世事无常，足以显示领悟真空的道理，就不会执着于各种表象。观察生灭变化，可以警醒自己努力修行。巧妙地符合了破除表象的宗旨，巧妙地展示了忘却情感的观法。（魏译本的九个比喻比秦译本略少），因为星、灯被认为有实体，云和种子包含生命，恐怕难以契合空性的思想，暗中滋生执着于表象的想法。这种着重意译的方法非常巧妙。（第三部分是流通分。） 佛说完这部经后，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），一切世间的天人（deva）和阿修罗（asura），听了佛所说的都非常欢喜，相信并接受，并且去实行。尼（ni）是指女性。优婆塞（upasaka）是指亲近佛法的男子。优婆夷（upasika）是指亲近佛法的女子。他们亲近比丘（bhiksu）和比丘尼（bhiksuni）并且侍奉他们。阿修罗（asura）是指非天。‘皆大’等等，文殊所问经中说，有三种意义的欢喜奉行：一是说法者清净，不被贪图利益供养所污染；二是所说的法清净，因为如实地了解法的本体；三是证得的果位清净。 无著（Asanga）说，如果听了这样的意义，对于大乘佛法没有觉悟，我认为（这种人）比石头还要顽固，最终没有（得度的）因缘。天亲（Vasubandhu）说，诸佛稀有难得的总持法门，不可称量其深奥的意义。从尊者那里听闻并且广泛宣说，将此功德回向给众生。大云（Mahamegha）说，大圣宣说佛经，精妙的道理到此结束。二空（人空和法空）达到圆满的境界，四众弟子奉行。僧肇（Sengzhao）说，一同听闻，一同领悟，法喜充满内心。遵循佛的教诲，永远崇尚不朽的真理。资圣（Zisheng）说，《金刚般若经》是过去、现在、未来三世诸佛之母。听闻经中的四句偈，就可以超越恶道的因。一念清净地受持，必定获得菩提的授记。所以人和天以及其他不同种类的众生，没有不虔诚地接受并且去实行的。 《金刚般若经疏论纂要》下
English
English version There must be no discrepancy. Furthermore, there is a doubt: if all suffering is without reality, why do Bodhisattvas perform acts of benefit and joy? Therefore, it is said to be like a transformation. This means that although those who transform know it is not real, the transformed events (still exist). (The three assemblies understand the Qin translation of the sutra.) Dreams, illusions, bubbles, and shadows fully manifest the principle of emptiness. The two metaphors of dew and lightning illustrate impermanence, sufficiently revealing the understanding of true emptiness, and thus one will not dwell on various appearances. Observing birth and death serves as a reminder to diligently cultivate. It subtly aligns with the principle of breaking through appearances, skillfully demonstrating the contemplation of abandoning emotions. (The nine metaphors in the Wei translation are slightly fewer than the Qin translation) because stars and lamps are considered to have substance, and clouds and seeds contain life, which may make it difficult to align with the thought of emptiness, secretly fostering the idea of clinging to appearances. The subtlety of this intentional translation lies in this. After the Buddha finished speaking this sutra, the elder Subhuti, as well as all the bhiksus (monks), bhiksunis (nuns), upasakas (male lay devotees), upasikas (female lay devotees), all the devas (gods) and asuras (demons) in the world, were all very happy to hear what the Buddha said, believed and accepted it, and put it into practice. Ni refers to women. Upasaka refers to men who are close to the Buddha's teachings. Upasika refers to women who are close to the Buddha's teachings. They are close to the bhiksus and bhiksunis and serve them. Asura refers to non-heavenly beings. 'All greatly' etc., the Manjushri's Question Sutra says that there are three meanings of joyful practice: first, the speaker is pure and not contaminated by greed for profit and offerings; second, the Dharma spoken is pure because he truly understands the essence of the Dharma; third, the fruit attained is pure. Asanga said, if one does not awaken to the Mahayana Dharma after hearing such meanings, I think (such a person) is more stubborn than a stone, and ultimately has no (chance of being saved). Vasubandhu said, the rare Dharani of all Buddhas, its profound meaning cannot be measured. Hearing and widely expounding from the Venerable, dedicating this merit to all beings. Mahamegha said, the Great Sage's explanation of the sutra, the subtle principles end here. The two emptinesses (emptiness of self and emptiness of phenomena) reach the perfect state, and the fourfold assembly practices it. Sengzhao said, listening and understanding together, the joy of Dharma fills the heart. Following the Buddha's teachings, forever upholding the immortal truth. Zisheng said, the Diamond Sutra is the mother of all Buddhas of the past, present, and future. Hearing the four-line verse in the sutra can transcend the causes of evil paths. Holding it with a pure mind for a moment will surely receive the prediction of Bodhi. Therefore, humans, gods, and other different kinds of beings all reverently accept and practice it. Commentary on the Diamond Sutra, Essentials of the Treatise, Part 2 --------------------------------------------------------------------------------