English
English version: When the radiance of the sun shines brightly, the stars become invisible. Similarly, when the wisdom arising from hearing and thinking gives rise to discrimination, the subtle right wisdom vanishes. This is to counteract similarity. Moreover, the appearance of the six sense objects (rupa, shabda, gandha, rasa, sparsa, dharma) and the arising of the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness) are like the empty flowers seen by someone with eye disease; eye-disease can cause these phenomena, because of the similarity in perception. The completion of the six sense organs (eye, ear, nose, tongue, body, mind) is like the combination of earth, water, fire, and wind; the illumination of a lamp depends on the oil, wick, lamp, and fire shining together, which is a similarity of conditioned arising. The vessel (world) is dependent retribution, received and used from elsewhere, just as an illusion is a false realm, arising from reliance on other's herbs. This is a similarity of not arising from oneself. The body is direct retribution, formed from the seeds of karma, just as dew is the accumulation of vapor, due to the coolness of the night. This is a similarity of dependent arising. Feeling refers to the three feelings: pleasant, unpleasant, and neutral. It is received through dependence on direct and indirect retribution, just as a bubble arises from the agitation of water, generated from wind and rain. This is a similarity of arising from contact. Past karmic conditions and present thoughts are like illusory realms in a dream, which are known upon awakening. This is a similarity of reversed conditions. Present existence is impermanent, with thoughts ceasing without pause. Just as lightning flashes, newly arising and immediately vanishing. This is a similarity of rapid momentum. Using the seed to determine retribution, retribution arises in the future. Using the cloud to determine rain, the rain has not yet appeared. This is a similarity of future existence. Because of these nine contemplations, the Buddha is able to attain freedom within conditioned phenomena. Therefore, the verse says: ‘Contemplate the appearance and enjoyment, contemplate the affairs of the three times, in conditioned phenomena, attain stainless freedom.’ According to this, one attains freedom in conditioned phenomena, but not in unconditioned phenomena. Why? Because these nine contemplations only observe conditioned phenomena. The previous verse says: ‘Because of wondrous wisdom and right contemplation.’ It is not known whether this wisdom is that of a Bodhisattva or the exhortation of a Tathagata. If it is the wisdom of a Bodhisattva, then it cannot be said that all Tathagatas enter Nirvana. If it is the wisdom of a Tathagata, then it cannot be said that one should contemplate in this way. The relationship between teacher and disciple is still unclear; how can the meaning of the text be understood? If these nine metaphors do not thoroughly reveal the three natures of non-self, but separately explain nine kinds of contemplation, then it is not known how to contemplate like a star. Just as a star does not appear in a dark place with light, does one generate the appearance of darkness or generate the thought of light? If one generates the light of wisdom, then this excludes the contemplation of the star, and it cannot be said to be like a star. Also, like the contemplation of eye-disease, the realm arises from eye-disease. If one knows it arises but does not eliminate it, then the realm of eye-disease will constantly arise. If one eliminates the realm of eye-disease, then it is eliminating the contemplation of eye-disease, and it cannot be said to be like eye-disease. Also, like the contemplation of a lamp, a lamp arises from numerous conditions. --------------------------------------------------------------------------------
Chinese
。根从四大起。若知从缘生有何所得。若缘生故无灯自性者。此则是除灯观。不得云如灯也。自后六喻皆同此破。故知劝修法空喻显无性此为实论。然此九种皆是十八界受用及行业。无八心及心法。假令观九种成就。只是人空以唯除有为故。摄一切法不尽故。由一切法中有六无为故。此一切者。总于百法成二无我故。无著云。显示四种有为相。一自性相。二着所住味相。三随顺过失相。四随顺出离相。此则四九之各虽别。有为之目不殊。然则以人法我见如翳为当也。不通诸喻还非。又随顺人法无我以攀缘故得出离故。是知三世行转生已则通达无我。此显示随顺出离相也。余释与天亲略同。按此出离中。则无人无法总名有为则乖百法无我也。何者如自性相是共相见识真如亦是一切法共相所显。岂无彼自性耶。若无自性者。不得言六种无为。既差别不同。各有自性明矣。是则自性相中具有有无句性何得。唯言有为相也。又出离相是二无我。此则出离。于有为无为之外不是有为无为之间也。无为尚自出离。何得入四有为乎。奚名义之乖缪若此。故知。计着四相所为四相皆无自性。具在传文。故能断本云。诸和合所为则为有为为无为也。诸大乘经多说此喻。或一或二或七或九或十。或广如净名。以一切喻喻身妙德以喻众生。昙 无竭以喻如来岂可星翳定喻相见乎。故知用易解空况难解空是则空中尘界。真应二身尚无自性何况诸法。所以用兹九喻通显三无。皆非有性。此为正释。 问。心及心法已闻。于五眼境中六种无为闻之。于四果论内十一色解之。于八识图中二十四不相应请为出之 答。不相应行法略有二十四种。一得。二命根。三众同分。四异生性。五无想定。六灭尽定。七无想事。八名身。九句身。十文身。十一生。十二老。十三住。十四无常。十五流转。十六定异。十七相应。十八势速。十九次第。二十方。二十一时。二十二数。二十三和合性。二十四不和合性。问。若说法时出诸经中相违过失及恶心论义堕四恶道。佛有明言何得斥诸经论。及无著天亲所解自称其传诽谤圣人将坠大坑。如何自晓。答。按法华经云。众生诸根钝着乐痴所盲。如斯之等类云何而可度。我宁不说法疾入于涅槃。寻念过去佛所行方便力。我今所得道亦应说三乘。爰夫有情善种成熟智慧利根。佛则不说三乘唯宣一实。所云诸法寂灭相。不可以言宣。此则所则所知相自性寂灭一实之理也。言语道断也。故知不但对彼三机人天亦须接引故。说五戒十善四禅四空。然有厌俗之情。虽励入真之志未深。所以遍说无生对除人我。是则涅槃佛法僧之差别也。如摩尼 现代汉语译本：无竭用譬喻如来，难道可以用星光被遮蔽来确定譬喻相见吗？因此可知，用容易理解的空来比况难以理解的空，那么在空中，尘界、真身、应化身尚且没有自性，更何况其他诸法呢？所以用这九种譬喻来通达显现三无（无我、无人、无众生），都不是有自性的。这是正确的解释。 问：心及心法已经听闻了，关于五眼所见的境界中的六种无为也听闻了，在四果论中关于十一种色的解释也明白了，在八识图中关于二十四种不相应行法，请您解释一下。 答：不相应行法略有二十四种：一、得（获得）；二、命根（生命力）；三、众同分（众生的共同性）；四、异生性（凡夫的性质）；五、无想定（没有念想的禅定）；六、灭尽定（灭尽一切感受和念想的禅定）；七、无想事（无想的状态）；八、名身（名称的集合）；九、句身（句子的集合）；十、文身（文字的集合）；十一、生（出生）；十二、老（衰老）；十三、住（持续）；十四、无常（变化）；十五、流转（相续）；十六、定异（确定不同）；十七、相应（相互关联）；十八、势速（迅速）；十九、次第（顺序）；二十、方（方位）；二十一、时（时间）；二十二、数（数量）；二十三、和合性（聚合的性质）；二十四、不和合性（不聚合的性质）。 问：如果说法时出现与诸经相违背的过失，以及用恶心来论议，会堕入四恶道。佛有明确的教诲，为何要指责诸经论，以及无著（Asanga）天亲（Vasubandhu）的解释，还自称是他们的传承，诽谤圣人，将要坠入大坑。如何才能明白呢？ 答：按照《法华经》所说：‘众生诸根迟钝，贪恋世俗，被愚痴所蒙蔽。像这样的人，怎么可以度化呢？我宁可不说法，迅速进入涅槃。’ 后来想到过去诸佛所使用的方便之力，我现在所证悟的道，也应该说三乘（声闻乘、缘觉乘、菩萨乘）。凡是有情众生，善根成熟，智慧锐利，佛就不说三乘，只宣说一实相。所说的诸法寂灭相，是不可以用言语表达的。’ 这就是所知之相，自性寂灭，一实之理。言语的道路断绝了。因此可知，不但要针对那三机（上、中、下三种根器）之人，人天也需要接引，所以说五戒、十善、四禅、四空。然而，有些人厌恶世俗的情感，虽然努力进入真理的志向还不深刻，所以普遍地宣说无生，对治人我和法我。这就是涅槃、佛法、僧的差别。如同摩尼（如意宝珠）...
English
English version: Can the inexhaustible be compared to the Tathagata? Can the meeting be determined by the metaphor of the obscured starlight? Therefore, it is known that using the easily understood emptiness to compare the difficult-to-understand emptiness, then in the emptiness, the realms of dust, the true body, and the manifested body do not have self-nature, let alone all other dharmas? Therefore, these nine metaphors are used to thoroughly reveal the three non-existences (no self, no person, no sentient being), none of which have self-nature. This is the correct explanation. Question: The mind and mental dharmas have already been heard, and the six unconditioned dharmas in the realm seen by the five eyes have also been heard. The explanation of the eleven types of form in the Four Fruits Treatise is also understood. In the Eight Consciousness Diagrams, please explain the twenty-four non-associated formations. Answer: There are approximately twenty-four types of non-associated formations: 1. Attainment (Prāpti); 2. Life-force (Jīvitendriya); 3. Commonality of beings (Nikāyasabhāga); 4. Nature of ordinary beings (Pṛthagjanatva); 5. Non-perception Samādhi (Asamjñāsamāpatti); 6. Cessation Samādhi (Nirodhasamāpatti); 7. State of non-perception (Asamjñika); 8. Aggregate of names (Nāmakāya); 9. Aggregate of sentences (Padakāya); 10. Aggregate of letters (Vyañjanakāya); 11. Birth (Jāti); 12. Aging (Jarā); 13. Duration (Sthiti); 14. Impermanence (Anityatā); 15. Transformation (Pariṇāma); 16. Determination of difference (Viśeṣa); 17. Association (Samprayoga); 18. Rapidity (Java); 19. Sequence (Anupūrvatā); 20. Direction (Deśa); 21. Time (Kāla); 22. Number (Saṃkhyā); 23. Nature of aggregation (Samagri); 24. Nature of non-aggregation (Asamagri). Question: If, when teaching the Dharma, there are faults that contradict the sutras, and if one argues with an evil mind, one will fall into the four evil realms. The Buddha has clearly taught this, so why criticize the sutras and treatises, as well as the explanations of Asanga (无著) and Vasubandhu (天亲), and claim to be their lineage, slandering the sages, and about to fall into a great pit? How can one understand this? Answer: According to the Lotus Sutra, 'Sentient beings have dull faculties, are attached to the mundane, and are blinded by ignorance. How can such people be saved? I would rather not teach the Dharma and quickly enter Nirvana.' Later, thinking of the expedient power used by the Buddhas of the past, I should also teach the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) for the path I have realized now. For sentient beings whose roots of goodness are mature and whose wisdom is sharp, the Buddha does not teach the Three Vehicles, but only proclaims the One Reality. The so-called characteristic of the quiescence of all dharmas cannot be expressed in words.' This is the characteristic of what is known, the self-nature is quiescent, and the principle of One Reality. The path of language is cut off. Therefore, it is known that not only for those of the three capacities (superior, middle, and inferior), but also for humans and devas, it is necessary to guide them, so the Five Precepts, the Ten Virtues, the Four Dhyanas, and the Four Formless Realms are taught. However, some people are disgusted with worldly emotions, and although their aspiration to enter the truth is not yet deep, so the non-arising is universally proclaimed to counteract the self of person and the self of dharma. This is the difference between Nirvana, the Buddha Dharma, and the Sangha. Like a Mani (如意宝珠) ... --------------------------------------------------------------------------------
Chinese
珠虽无心施各充所求。如有病者乞药即遂分外希望终不可得。佛说亦然。他皆放此。楞伽经云。 若彼心灭尽 无乘及乘者 无有乘建立 我说为一乘 故知无彼五机则一乘不建。亦既宣说深浅有殊。是则后一唯是佛乘。前四并非佛法。或者乃以人法疑于天乘。或以前四而疑后一。或以后一而疑前四。乃至五五相疑成二十五重违滞。此则对机无碍何有相违。且一一乘中自有深浅。于此生惑疑网增多。岂诚言之足深但识照之自浅也。且如不净小观即有正邪想。不净时乃见佛相境。观相违则为邪观。何况观佛见不净相而得为正观者乎。如小乘机人。若为说大乘则诽谤不受堕于大坑。所以三七日中思惟不说一乘良为此也。况正说佛乘。而乃杂以独举声闻人天之法。岂非惑乎。然有解说者。或以声法而解佛法。或以佛法而解人天法。或以初地法而解十地法。对彼本乘虽为正法。将诠此道正是邪言。况乎悟入。真宗清净妙觉无性无得在五乘之表。杂以无相无生犹甚不可。况以俗中苦空无常无我有为无为释成现观者乎。悲夫悲夫何迷缪之甚也。何以知其然。按摄论云。其有未得真智。觉者于唯识中由教及理应可比知。无性释云。由至教量及由比量虽未证得。唯识真知应可比知。故知至教即了义经也。非至教即不了 义也。且如度量权衡一。于天下格律令式四海不殊。然而狭幅大尺越于程章误出故违乖于彝。则自不遵奉自不较量。既受其事兼累良善知而故。纵岂曰存公至若四量四依为未证者之准的通一切义理格一切经论。安可不从之。安可故违之。岂可以已遵奉以已不较量而责于遵奉乎。而责于较量乎。故知对机正说本不相违。妄程邪愚解释乖缪。是则出诸经中相违过失。魔得其便自取三涂故。云好心论义生五净居。恶心论义堕四恶道。此传唯明悟入成乎。正觉苟违此观咸所不依。且智觉真诠犹为增语。况自心现量而为至实者乎。所以有同不同。良为此也。故知。一宣净觉则福智无穷。以能斥诸邪妄故。一从菩萨则罪业无量。以毁殁圆照故非但自身留滞柳。亦迷误群生所以。无著云。 下人于此深大法 不能觉知及信向 世间众人多如此 是以此法成荒废 原夫诸佛降灵悬远难遇。设使逢遇闻法更难。设得闻法闻深又难。设闻深法信解弥难。设能信解悟入最难。此则悟入不悟入。在于精勤不精勤不在闻说也。愿同修住者无自轻乌无自弃乌如颂云。 集求诸欲无厌足 集欲未足而命终 妻子珍宝及名位 临命终时无随者 唯有施戒不放逸 今身后身为伴侣 金刚般若波罗蜜经传外传卷下 现代汉语译本： 这是‘义’的解释。比如，度量权衡的标准是统一的，天下的法律、规章制度都是一样的。然而，如果度量器具的尺寸不准确，超过了规定的标准，或者因为错误而导致违背了常理，那么人们自然就不会遵守，自然就不会去衡量。如果负责管理的人明知故犯，那么就会连累善良的人。难道这能说是秉公办事吗？至于四量（catuhpramana，四种衡量标准）和四依（catuhpratisarana，四种依靠），是作为尚未证悟者的准则，贯通一切义理，衡量一切经论的。怎么可以不遵循呢？怎么可以故意违背呢？难道可以因为自己已经遵循或不遵循，就去责备别人是否遵循吗？难道可以因为自己已经衡量或不衡量，就去责备别人是否衡量吗？所以说，对机说法本来就不会互相违背，只是那些胡乱猜测、心怀邪念、愚昧无知的人才会做出错误的解释。这样一来，就会导致经典之间出现互相矛盾的过失，魔（mara）就会趁机作乱，自己也会堕入三恶道。所以说，用好的心态讨论佛法，可以往生五净居天（pañcaśuddhāvāsa）；用恶的心态讨论佛法，就会堕入四恶道。这部经的传译，只是为了阐明开悟和证入的道理。如果违背了这个观点，那么一切修行都将无所依凭。即使是智觉大师的真诠，也还只是增益之语，更何况是自心显现的境界呢？所以才会有相同和不同的说法，原因就在这里。因此要知道，宣扬清净的觉悟，就能获得无量的福德和智慧，因为能够驳斥各种邪说妄论。如果听从菩萨的教导，却心怀邪念，那么罪业就会无量无边，因为这样会毁坏圆满的照见。这不仅会使自身停留在迷途之中，还会迷惑众生。所以，无著（Asanga）菩萨说： ‘下劣之人对于这甚深大法，不能觉悟，也不信受。世间众人大多如此，所以此法才会荒废。’ 追溯本源，诸佛降临世间非常稀有难遇。即使有幸遇到，听闻佛法也很难。即使听闻佛法，听闻甚深之法更难。即使听闻甚深之法，信受理解更加困难。即使能够信受理解，开悟证入最为困难。所以说，开悟与否，在于是否精进，而不在于是否听闻。希望一同修行的同伴们，不要轻视自己，也不要自暴自弃。正如偈颂所说： ‘积聚各种欲望，永远没有满足的时候，欲望还没有满足，生命就结束了。妻子、珍宝以及名位，临命终时没有一样可以跟随自己。只有布施、持戒和不放逸，才能在今生和来世成为伴侣。’ 《金刚般若波罗蜜经传外传》卷下