御注金剛般若波羅蜜經宣演 2.242

2.242

觀察自在。譬如星等著像於空隨方運行。光色熾盛。假令久住終隨劫盡。如是人天受諸福報。豐財重位眾所瞻仰。雖久自在會亦歸空。觀察境物如翳。譬如翳目於淨空中見有毛輪飛花二月。無明翳識亦復如是。於真實理無物之處。而見內外世出世間種種諸法。觀察遷動如燈。譬如燈焰。即生處滅不至餘處。然因此焰餘處焰生。如有遷動。諸蘊亦爾。觀察體性如幻。變作女人容貌。可觀體性非有。不了之者取為真實。諸法亦爾。觀察少盛如露。露見日晞。盛年容色。一遇無常已從遷謝。觀察壽如泡。譬如水泡。或有始生未成體相。或纔生已或暫停住即歸壞滅。壽生亦爾。始生胎藏乃至衰老歸於滅壞。觀作者如夢。夢中隨先見聞。憶念分別熏習住故。雖無作者諸境現前。無始時來諸煩惱業熏習住故。雖無有我是能作者。而現無涯生死等事。觀心如電。生時即滅剎那必謝觀有無如雲。如空中雲。先無後有須臾變滅。有為亦爾。體性本空從妄緣有。有緣既散還復歸無。功德更有多。復次釋煩不具引。六問答者。問。遍計等三性之中此喻何性。答。此喻依他。言有為故。由觀依他如幻等故。能除遍計執實有心所顯真理即圓成實故。由此觀悟入三無性。問。亦有經中色如聚沫乃至識如幻化。與此何殊。答。法有多途。喻亦多義。隨舉為喻。不可一准。亦有水月光影谷響變化。或總喻有為或別喻諸法。此中所舉是其別喻。然據二論說九喻為正。此經闕四。星翳燈雲。而加影喻。梁本闕星而加於暗。彼以星光暗中現故。或譯者意別或梵本殊不可和會。七說喻勝益者。依此論說作是觀故。於有為流轉生死而無染著故得出離。若爾九觀皆得出離。何故後三獨名出離。答。理實俱能得於出離。然於前喻別顯餘義。此無人法出離義增又順滅諦。即彼所觀出離相故。是故言之。彼論頌云。

Contemplating mastery: like stars and the like fixed in the sky, moving according to direction, with brilliant radiant light. Even if they abide for long, they ultimately perish with the kalpa. In this way, when humans and devas receive karmic retributions of merit, with abundant wealth and elevated status admired by the multitude, though they have mastery for long, they will eventually return to emptiness. Contemplating objective things is like a cataract: just as an eye with a cataract sees hair-wheels, flying flowers, and double moons in the clear sky, the consciousness obscured by ignorance is also like this, seeing various internal, external, worldly, and world-transcending dharmas where the real principle is devoid of any object. Contemplating motion is like a lamp: just as the flame of a lamp ceases right where it arises and does not go elsewhere, yet because of this flame another flame arises elsewhere, appearing as if there were motion, so too are the aggregates. Contemplating intrinsic nature is like an illusion: transformed into the appearance of a woman, it can be viewed, yet its intrinsic nature does not exist; those who do not understand grasp it as real, and all phenomena are also like this. Contemplating youthful vigor is like dew: when dew meets the sun it dries up; once the prime countenance of youth encounters impermanence, it has already passed away. Contemplating lifespan is like a bubble: just as a water bubble either has just arisen without forming a substantial mark, or has scarcely arisen, or temporarily stays, and immediately goes to destruction, the lifespan of birth is also like this: from initial birth in the womb up to old age and decay, it goes to destruction. Contemplating the agent is like a dream: in a dream, in accordance with what was previously seen and heard, because the perfuming of memory and conceptualisation abides, various realms appear before one without an agent; because the perfuming of defilement and karma from beginningless time abides, although there is no self that is an agent, boundless matters of birth and death appear. Contemplating the mind is like lightning: the moment it arises it ceases, surely vanishing in a single kṣaṇa. Contemplating existence and non-existence is like a cloud: like a cloud in the sky, non-existent before and existent later, transforming and vanishing in an instant; saṃskṛta [phenomena] are also like this: their intrinsic nature is fundamentally empty, arising from false conditions; once the existent conditions disperse, they return to non-existence. Guṇaprabha has many more explanations; to avoid prolixity, they are not cited in full. Sixth, questions and answers: Question: Among the three natures—parikalpita and the rest—what nature do these metaphors illustrate? Answer: These metaphors illustrate the paratantra [nature], because they speak of saṃskṛta [phenomena]. Because by contemplating the paratantra as like an illusion and so forth, one is able to eliminate the parikalpita mind that grasps at real existence, and the true principle that is revealed is precisely the pariniṣpanna; hence, through this contemplation, one awakens to and enters the three non-natures. Question: In sūtras it is also said that form is like a mass of foam, up to consciousness is like an illusory magical creation; how does this differ from the present passage? Answer: The Dharma has many approaches, and metaphors also have many meanings; whatever is adduced as a metaphor cannot be judged by a single standard. There are also the moon in the water, light and shadows, echoes in a valley, and transformations; they either metaphorically represent saṃskṛta [phenomena] as a whole, or distinct phenomena specifically. Those adduced here are specific metaphors. However, based on the two treatises, stating nine metaphors is authoritative. This sūtra lacks four—star, cataract, lamp, and cloud—and adds the metaphor of shadow. The Liang version lacks the star and adds darkness, taking the star's light as appearing in darkness. Either the translators had different intentions, or the Sanskrit manuscripts differed; they cannot be harmonised. Seventh, the superior benefit of explaining the metaphors: According to this treatise, because one engages in such contemplation, one is free from defiled attachment within the transmigratory cycle of saṃskṛta [phenomena], and therefore attains transcendence. If so, since all nine contemplations attain transcendence, why are only the last three specifically named transcendence? Answer: In truth, all are capable of attaining transcendence. However, the preceding metaphors distinctly reveal other meanings; here, the meaning of transcendence without person or phenomena is intensified, and it also accords with the truth of cessation, which is precisely the characteristic of transcendence contemplated there; therefore, it is spoken of in this way. That treatise's verse says: