English
English version: This is seeing without seeing. Deluded beings believe that the Tathagata (another name for Buddha) truly has four views (self-view, person-view, sentient being-view, and lifespan-view). Therefore, it is said that they do not understand the true meaning of what the Tathagata says. Since Subhuti (a respectful name for the disciple) understands the meaning of what the Tathagata says, he knows that these four views are not false discriminations, but manifestations of the true self. Therefore, it is said that these are the so-called self-view, person-view, sentient being-view, and lifespan-view. Subhuti (Buddha's disciple), those who have aroused the mind of Anuttara-Samyak-Sambodhi (the mind of unsurpassed, complete, and perfect enlightenment) should know, see, believe, and understand all dharmas (teachings or phenomena) in this way, without clinging to the appearance of dharmas. Subhuti, what is called 'dharma-appearance,' the Tathagata says it is not 'dharma-appearance,' it is merely named 'dharma-appearance.' Next is to be free from the view of dharmas. The Tathagata speaks the Dharma in order to cause sentient beings to arouse the Bodhi mind (the mind of enlightenment) and cultivate in accordance with the truth. Therefore, upon hearing the Tathagata's teachings, one should know, see, believe, and understand in this way, without clinging to the appearance of dharmas. 'Not clinging to the appearance of dharmas' means not being attached to dharmas. Dharmas are inherently without appearance. The Tathagata speaks in accordance with his nature, so it is said, 'It is not dharma-appearance, it is merely named dharma-appearance.' This passage, although explaining the need to be free from attachment to dharmas, also summarizes the correct practice of abiding and subduing the mind. Because at the beginning of the sutra, Subhuti asked, if someone has aroused the mind of unsurpassed Bodhi, how should they abide and how should they subdue their mind. The Tathagata answered, 'They should abide in this way and subdue their mind in this way.' Therefore, it is now concluded that those who have aroused the Bodhi mind should know, see, believe, and understand all dharmas in this way, which summarizes how to abide. 'Not clinging to the appearance of dharmas' summarizes how to subdue the deluded mind. Chapter 26: Severing Doubts about the Lack of Merit in Emanation Bodies Preaching the Dharma. This doubt arises from the previous analogy of using dust particles to illustrate that emanation bodies are different. Subhuti, if someone were to give alms with the seven treasures (gold, silver, lapis lazuli, crystal, agate, red coral, and amber) filling countless Asamkhya (an extremely large number) worlds, and if there is a good man or good woman who has aroused the Bodhisattva mind (the mind seeking enlightenment for all beings), who upholds this sutra, even just four lines of a verse (a four-line poem from the sutra), recites it, and explains it to others, then their merit surpasses the former. How does one explain it to others? Without clinging to any appearance, like Thus Come, Thus Gone (remaining calm and stable in the mind).’ This passage is divided into three parts. First, giving alms with the seven treasures filling countless Asamkhya worlds is a hypothetical analogy used to measure the amount of merit. Starting with 'If there is a good man,' it explains that the merit of upholding and explaining this sutra is greater. Starting with 'How does one explain it to others,' it explains the reason why the merit is greater. --------------------------------------------------------------------------------
Chinese
据经文但明持说功德。而论乃谓化佛说法有无量功德者。盖化佛是说经教主。持说是弘经之人。所弘之经是佛所说。佛之所说离言说相。故功德无量。弘经之人若能离着。则其福能胜彼也。如如者。法身之理也。化身既即法身。则无去无来故不动也。 二十七断入寂如何说法疑 此疑从上演说与不动而来 何以故 上言如如不动。则佛常住世间。为众生说法。何故言如来入涅槃耶。恐有此疑。故说偈以释云。 一切有为法 如梦幻泡影 如露亦如电 应作如是观 一切有为法者。一切世间生灭之法也。佛生人中示同生灭。亦属有为无常之法。无常之法虚假不实。故以梦幻泡影露电六种为喻。应作如是观者。观即般若妙智。以此妙智观有为法。如梦幻等。能观既是妙智。所观无非妙境。妙境者。一境三谛也。妙智者。一心三观也。三观者。空假中也。三谛者。真俗中也。即观有为之法。离性离相之谓空。无法不具之谓假。非空非假之谓中。谛者审实不虚之谓。全谛发观。以观照谛。谛既即一而三。观岂前后而照。故云如是观也。能如是观。乃了化身即法身无常即常也。虽即法身不碍涅槃。常即无常也。良以如来究竟非常非无常之法。故所以能常能无常也。是则终日涅槃终日说法。不住有为 现代汉语译本 根据经文，但只要受持经文就能获得功德。而论著却说化身佛说法有无量的功德。这是因为化身佛是宣说经教的主，受持宣说是弘扬经文的人。所弘扬的经文是佛所说的，佛所说的内容超越了言语的表达，所以功德无量。弘扬经文的人如果能够不执着，那么他的福报就能胜过化身佛。‘如如’指的是法身的真理。化身既然等同于法身，就没有来去，所以是不动的。 二十七、断绝入寂如何说法的疑问。这个疑问是从前面所说的演说和不动而来的。 ‘何以故’，上面说‘如如不动’，那么佛就应该常住在世间，为众生说法。为什么又说如来入涅槃呢？恐怕有这样的疑问，所以用偈语来解释说： ‘一切有为法，如梦幻泡影，如露亦如电，应作如是观。’ ‘一切有为法’，指的是世间一切生灭变化的现象。佛降生到人间，示现与人一样的生灭，也属于有为无常的现象。无常的现象虚假不实，所以用梦、幻、泡、影、露、电这六种事物来比喻。‘应作如是观’，观就是般若的妙智。用这种妙智来观察有为法，就像梦幻等一样。能观的是妙智，所观的无非是妙境。妙境就是一境三谛。妙智就是一心三观。三观指的是空、假、中。三谛指的是真、俗、中。也就是观察有为的法，远离自性与现象的称为空，没有哪种法不具备的称为假，非空非假的称为中。谛的意思是审察真实不虚。完全从谛理出发产生观，用观来照亮谛理。谛理既然即一而三，观怎么会有先后之分呢？所以说‘如是观’。能够这样观照，就能明白化身就是法身，无常就是常。虽然就是法身，不妨碍涅槃，常就是无常。实在是因为如来最终既不是常也不是无常的法，所以才能常也能无常。这样就是终日涅槃，终日说法，不住于有为。
English
English version According to the scriptures, simply upholding and reciting the scriptures brings merit. However, commentaries state that the transformation body (化佛, Huà Fó) Buddha's teachings have immeasurable merit. This is because the transformation body Buddha is the master who expounds the teachings, and upholding and reciting is done by those who propagate the scriptures. The scriptures they propagate are those spoken by the Buddha, and the Buddha's words transcend verbal expression, hence the immeasurable merit. If those who propagate the scriptures can detach themselves from attachment, their blessings can surpass those of the transformation body Buddha. 'Suchness' (如如, Rú Rú) refers to the principle of the Dharma body (法身, Fǎ Shēn). Since the transformation body is identical to the Dharma body, there is no coming or going, hence it is unmoving. Twenty-seven: The doubt of how to teach when cutting off entering stillness. This doubt comes from the previously mentioned exposition and immobility. 'Why is this so?' Above it was said 'Suchness is unmoving,' so the Buddha should constantly reside in the world, teaching the Dharma to sentient beings. Why then is it said that the Tathagata (如来, Rú Lái) enters Nirvana? Fearing this doubt, a verse is spoken to explain it: 'All conditioned phenomena are like dreams, illusions, bubbles, shadows, like dew and lightning; thus should you contemplate them.' 'All conditioned phenomena' refers to all phenomena of arising and ceasing in the world. The Buddha was born among humans, demonstrating the same arising and ceasing, also belonging to conditioned and impermanent phenomena. Impermanent phenomena are false and unreal, so they are likened to six things: dreams, illusions, bubbles, shadows, dew, and lightning. 'Thus should you contemplate them'; contemplation is the wonderful wisdom of Prajna (般若, Bō Rě). Using this wonderful wisdom to contemplate conditioned phenomena is like contemplating dreams and illusions. What is capable of contemplating is wonderful wisdom, and what is contemplated is none other than the wonderful realm. The wonderful realm is the one realm and three truths. Wonderful wisdom is the one mind and three contemplations. The three contemplations refer to emptiness, provisionality, and the middle way. The three truths refer to truth, conventional truth, and the middle way. That is, contemplating conditioned phenomena, the absence of inherent nature and characteristics is called emptiness; the absence of any phenomenon that is not included is called provisionality; neither emptiness nor provisionality is called the middle way. 'Truth' means examining what is real and not false. Generating contemplation entirely from truth, using contemplation to illuminate truth. Since truth is both one and three, how can contemplation have a before and after? Therefore, it is said 'thus should you contemplate them.' Being able to contemplate in this way, one understands that the transformation body is the Dharma body, and impermanence is permanence. Although it is the Dharma body, it does not hinder Nirvana; permanence is impermanence. It is truly because the Tathagata ultimately is neither permanent nor impermanent, so he can be both permanent and impermanent. Thus, he is constantly in Nirvana and constantly teaching the Dharma, not dwelling in conditioned phenomena. --------------------------------------------------------------------------------
Chinese
不住无为。不可得而思议者也。一经始末皆称如是。始云如是住如是降心。中间节节云如是。至此又云如是观。论乃释云。妙智正观。故知妙智实一经之宗也。正宗竟。 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。 金刚般若波罗蜜经注解 洪武十年十一月二十有二日 皇帝有诏。令天下僧徒习通心经金刚楞伽三经。昼则讲说。夜则禅定。复 诏。取诸郡禅教僧。会于天界善世禅寺。校雠三经古注一定其说。颁行天下以广传持。洪惟 皇上以金轮统御。乘夙愿力。亲受灵山付嘱。流通教法。以寿慧命。不胜幸甚。于是(臣)僧(宗泐)等。才虽愚钝。敢竭丹衷。述平昔所闻。辄为注释。注成。以十一年正月二十有八日。诣 阙进呈。 上御华盖殿览毕。乃可其说。 敕刊板行世。然此三经。皆是究心之要。其功在乎破情显性。而流通之功。良亦不细。上以阴翊王度。下以资益群生。非惟吾徒一时之幸。实天下万世之至幸也。(臣)僧(宗泐)谨识。 洪武十一年正月 日 现代汉语译本： 不住于无为法（Wuwei fa，指不造作、不强求的境界）。这是不可思议的。一部经书从头到尾都称作‘如是’。开始说‘如是住，如是降伏其心’，中间的每一段都说‘如是’，到这里又说‘如是观’。注释解释说，这是妙智正观。由此可知，妙智实为整部经书的宗旨。正宗分结束。 佛陀说完这部经后，长老须菩提（Subhuti）以及各位比丘（Bhiksu，出家男众）、比丘尼（Bhiksuni，出家女众）、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）和阿修罗（Asura，一种神道），听闻佛陀所说，都非常欢喜，信受奉行。 《金刚般若波罗蜜经》注解 洪武十年十一月二十二日 皇帝下诏，命令天下僧侣学习通晓《心经》、《金刚经》、《楞伽经》这三部经。白天讲说，夜晚禅定。又下诏，选取各郡的禅宗和教宗僧人，会集于天界善世禅寺，校对这三部经的古注，确定其说法，颁行天下，以广泛传播持诵。恭敬地想到，皇上以转轮圣王的身份统治天下，凭借宿世的愿力，亲自接受灵山的嘱托，流通教法，以延续慧命，实在是非常幸运。因此，臣僧宗泐（Zongle）等人，虽然才智愚钝，也敢竭尽忠心，陈述平素所闻，冒昧地进行注释。注释完成，于洪武十一年正月二十八日，前往京阙进呈。 皇上在华盖殿阅览完毕，认可其说法。 敕令刊印颁行于世。然而这三部经，都是探究心性的要旨，其功用在于破除情执，显现本性。而流通的功德，实在也不小。上可以暗中辅助王道，下可以资助利益众生。不仅是我们僧侣一时的幸运，实乃天下万世的至幸。臣僧宗泐谨记。 洪武十一年正月 日