金剛般若波羅蜜經略疏 2.51

2.51

Regarding the fifth [part], the supreme function of teaching the Dharma to benefit others, there are two [sections] in the text: First, the prose, generally stating the arising [of the teaching]. Second, the verse, explaining and completing it. Within the verse text, there are three segments of the sūtra: The first single line introduces the dharmas. Next, there are two lines using nine meanings to reveal their contemplative marks. Finally, there is one line concluding with the completion of the contemplation. As for the nine meanings: 1. Outshone by stars and unseen: an analogy for the mental dharmas capable of seeing being present yet unseen. 2. Cataracts: seeing hair-nets and other forms; conditioned dharmas are also like this, because of inverted views. 3. Lamps: consciousness is also like this, because it abides relying on the dharma of craving. 4. Illusions: the places depended upon for dwelling are also like this, because the various distinctions of the container world are without a single real substance. 5. Dewdrops: the body is also like this, because it abides for a brief time. 6. Bubbles: things that are loved are also like this, because the three dharmas of sensation, conception, and volition are impermanent. 7. Dreams: past dharmas are also like this, because there is only memory. 8. Lightning: present dharmas are also like this, because they do not abide for a kṣaṇa. 9. Clouds: future dharmas are also like this, because at the time of the seeds, the ālayavijñāna serves as the fundamental seed for all dharmas, without prior causal marks, hence it is like clouds. The rest of the text is understandable. Manifesting differently like stars, lacking reality like cataracts, swiftly extinguished in a kṣaṇa like lamps. Formed by conditions compared to illusions, impermanence likened to dew, empty of substance compared to bubbles, seeing reality like dreams, having function like lightning, lacking foundation like clouds—in both dharmas there are nine meanings that are not real.