御注金剛般若波羅蜜經宣演 2.242

2.242

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: