金剛般若波羅蜜經註解 1.288

1.288

一切有為法者，一切世間生滅之法也。佛生人中示同生滅，亦屬有為無常之法。無常之法虛假不實，故以夢、幻、泡、影、露、電六種為喻。應作如是觀者，觀即般若妙智，以此妙智觀有為法如夢幻等。能觀既是妙智，所觀無非妙境。妙境者，一境三諦也。妙智者，一心三觀也。三觀者，空、假、中也。三諦者，真、俗、中也。即觀有為之法，離性、離相之謂空；無法不具之謂假；非空、非假之謂中。諦者，審實不虛之謂。全諦發觀，以觀照諦，諦既即一而三，觀豈前後而照？故云如是觀也。能如是觀，乃了化身即法身，無常即常也。雖即法身，不礙涅槃，常即無常也。良以如來究竟非常、非無常之法，故所以能常、能無常也，是則終日涅槃、終日說法，不住有為、不住無為，不可得而思議者也。

"All conditioned dharmas" refers to all worldly dharmas of arising and ceasing. The Buddha's birth among humans to manifest the identical arising and ceasing also belongs to conditioned, impermanent dharmas. Impermanent dharmas are deceptive and unreal; therefore, they are illustrated with the six similes of dream, illusion, bubble, shadow, dew, and lightning. "One should contemplate them thus": contemplation is the wondrous wisdom of prajñā; one uses this wondrous wisdom to contemplate conditioned dharmas as dreams, illusions, and so forth. Since the active contemplation is wondrous wisdom, the object contemplated is none other than the wondrous realm. The wondrous realm is the one realm of the three truths. The wondrous wisdom is the one mind of the three contemplations. The three contemplations are emptiness, the provisional, and the middle. The three truths are the ultimate, the conventional, and the middle. To contemplate conditioned dharmas as free from nature and free from marks is called emptiness; that nothing is not complete is called the provisional; to be neither empty nor provisional is called the middle. "Truth" means authentic, real, and not false. From the entire truth contemplation is launched; with contemplation the truth is illuminated. Since the truth is simultaneously one and three, how could contemplation illuminate sequentially? Therefore, it says: "contemplate them thus." Being able to contemplate thus, one realizes that the transformation body is identical to the dharmakāya, and impermanence is identical to permanence. Although identical to the dharmakāya, it does not obstruct nirvāṇa; permanence is identical to impermanence. Truly, because the Tathāgata is ultimately a dharma that is neither permanent nor impermanent, he is therefore able to be both permanent and impermanent. Thus, he enters nirvāṇa all day and expounds the Dharma all day, neither abiding in the conditioned nor abiding in the unconditioned, inconceivable to grasp.