金剛般若經疏論纂要 2.277

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釋此文為三：初、約兩論釋。魏本中九喻，魏本云「一切有為法，如星、翳、燈、幻、露、泡、夢、電、雲，應作如是觀。」○於中文二：初、約本論斷疑。偈云「非有為非離，諸如來涅槃，九種有為法，妙智正觀故。」論云「諸佛得涅槃，化身說法，故非有為，非離有為。何故示現世間而不住有為？由妙智正觀有為如九喻虛假故。」○二、兼無著釋相。無著云：「此偈顯示四有為相。」文四：○一、自性相，此見相；二、用識為體，生死根本故。文三：○一、星喻見。無著云：「無智暗中有彼光故，有智明中無彼光故。」○二、翳喻相。論云「如目有翳則見毛輪等色，觀有為法亦爾，以顛倒見故。」無著云：「人、法、我見如翳，以取無義故。」○三、燈喻識。燈約膏油，相續不絕；識依貪愛，生死無休。

This passage is explained in three parts: first, explaining in terms of the two treatises. There are nine similes in the Wei translation, where the Wei version states: 'All conditioned dharmas are like a star, a cataract, a lamp, an illusion, dew, a bubble, a dream, lightning, and a cloud; one should view them like this.' / Within this, there are two parts: first, resolving doubts based on the primary treatise [by Vasubandhu]. The verse states: 'Neither conditioned nor unconditioned / Is the nirvāṇa of the Tathāgatas, / Because through wondrous wisdom they correctly view / The nine kinds of conditioned dharmas.' The treatise states: 'The Buddhas attain nirvāṇa and preach the Dharma through their transformation bodies; hence they are neither conditioned nor apart from the conditioned. Why do they manifest in the world yet do not abide in the conditioned? Because through wondrous wisdom they correctly view conditioned dharmas as being unreal and false like the nine similes.' / Second, incorporating Asaṅga's explanation of the marks. Asaṅga states: 'This verse reveals the four marks of the conditioned.' There are four parts to the text: / First, the mark of self-nature, which comprises vision and marks; second, consciousness as their substance, since it is the root of saṃsāra. There are three parts to the text: / First, the star exemplifies vision. Asaṅga states: 'Because in the darkness of ignorance that light exists, whereas in the brilliance of wisdom that light does not exist.' / Second, the cataract exemplifies marks. The treatise states: 'Just as when the eye has a cataract one sees colors such as hair-circles, viewing conditioned dharmas is also like this, because of inverted views.' Asaṅga states: 'Views of a person, dharma, and self are like a cataract, because they grasp at what is meaningless.' / Third, the lamp exemplifies consciousness. The lamp depends on oil and grease, continuing without interruption; consciousness relies on craving and love, revolving in saṃsāra without rest.'