T25n1514_能斷金剛般若波羅蜜多經論頌

大正藏第 25 冊 No. 1514 能斷金剛般若波羅蜜多經論頌

No. 1514 [cf. Nos. 1511-1513]

能斷金剛般若波羅蜜多經論頌一卷

無著菩薩造

唐三藏法師義凈奉　制譯

勝利益應知，　　于身並屬者，　得未得不退，　　謂最勝付囑。　於心廣最勝，　　至極無顛倒，　利益意樂處，　　此乘功德滿。　六度皆名施，　　由財無畏法，　此中一二三，　　名修行不住。　為自身報恩，　　果報皆不著，　為離於不起，　　及離為余行。　攝伏在三輪，　　于相心除遣，　後後諸疑惑，　　隨生皆悉除。　若將為集造，　　妙相非勝相，　三相遷異故，　　無此謂如來。　因與果甚深，　　于彼惡時說，　此非無利益，　　由三菩薩殊。　由於先佛所，　　奉持于戒學，　並植善根故，　　名具戒具德。　能斷於我想，　　及以法想故，　此名為具慧，　　二四殊成八。　別體相續起，　　至壽盡而住，　更求于余趣，　　我想有四種。　皆無故非有，　　有故不可說，　是言說因故，　　法想有四種。　由彼信解力，　　信故生實想，　不如言取故，　　取為正說故。　佛了果

【現代漢語翻譯】現代漢語譯本《能斷金剛般若波羅蜜多經論頌》一卷無著菩薩造唐三藏法師義凈奉　制譯殊勝的利益應當知曉，對於自身以及所屬之物，獲得、未獲得以及不退轉，這被稱為最殊勝的付囑。對於心而言，廣大且最殊勝，達到極致且沒有顛倒，利益意樂之處，此乘的功德圓滿。六度（佈施、持戒、忍辱、精進、禪定、智慧）都可稱為佈施，因為有財施、無畏施、法施，這其中一、二、三，名為修行不住。爲了自身報恩，果報都不執著，爲了遠離於不起（惡念），以及遠離爲了其餘行為（而行善）。攝伏在於三輪體空（施者、受者、施物），對於相的執著，內心要去除遣散，後後的諸種疑惑，隨著產生都要全部消除。如果將（佛的）集聚之身看作是造作的，妙相就不是殊勝之相，因為三相（生、住、異）遷流變化的緣故，沒有這些才可稱為如來（Tathagata）。因與果非常深奧，在那惡劣的時代宣說，這並非沒有利益，由於三種菩薩（聲聞菩薩、緣覺菩薩、菩薩）的差別。由於在先前的佛所，奉持戒律學習，並且種植善根的緣故，名為具戒具德。能夠斷除我相，以及斷除法相的緣故，這名為具慧，二和四的差別成就八種。別異的個體相續生起，直至壽命終盡而住留，更去尋求其餘的去處，我相有四種。因為都是空無的所以非有，因為有所以不可說，這是言說的因緣的緣故，法相有四種。由於他們信解的力量，因為相信的緣故產生真實的想法，不如言語那樣去取捨，取捨是爲了正說（佛法）的緣故。佛了知果

【English Translation】 English version Verses on the Treatise on the Diamond Prajna Paramita Sutra That Cuts Through [Illusions] Composed by Bodhisattva Asanga (Wuzhu Pusa) Translated under Imperial Decree by Tripitaka Master Yijing (Yijing) of the Tang Dynasty Excellent benefits should be known, regarding oneself and one's possessions, Attaining, not attaining, and non-retrogression, this is called the most excellent entrustment. Regarding the mind, vast and most excellent, reaching the ultimate and without inversion, The place of benefiting intention, the merits of this vehicle are complete. The six perfections (dana, shila, kshanti, virya, dhyana, prajna) are all called giving, because there are material giving, fearlessness giving, and Dharma giving, Among these one, two, and three, are called practicing without dwelling. For repaying kindness to oneself, one is not attached to karmic rewards, In order to be apart from not arising (evil thoughts), and apart from acting for other actions (performing good deeds). Subduing lies in the emptiness of the three wheels (giver, receiver, and object given), regarding attachment to characteristics, the mind must remove and dispel them, The subsequent doubts, as they arise, must all be eliminated. If one regards the assembled (body of the Buddha) as fabricated, the wonderful characteristics are not excellent characteristics, Because of the changing of the three characteristics (birth, duration, change), without these, one can be called Tathagata (Tathagata). Cause and effect are very profound, spoken in that evil age, This is not without benefit, due to the difference of the three types of Bodhisattvas (Shravaka Bodhisattva, Pratyekabuddha Bodhisattva, Bodhisattva). Because in the presence of the previous Buddhas, one upholds the precepts and studies, And because one plants good roots, one is called possessing precepts and possessing virtue. Being able to cut off the thought of self, and also cutting off the thought of Dharma, This is called possessing wisdom, the difference between two and four achieves eight kinds. Separate individual continuities arise, until the end of life and dwell, Further seeking other destinations, there are four kinds of self-thoughts. Because they are all empty, therefore they are non-existent, because they exist, therefore they cannot be spoken, This is because of the cause of speech, there are four kinds of Dharma-thoughts. Due to their power of faith and understanding, because of belief, real thoughts arise, It is not like taking according to words, taking and discarding is for the sake of correct speaking (of the Dharma). The Buddha understands the result

非比，　　由愿智故知，　為求利敬者，　　遮其自說故。　證不住於法，　　為是隨順故，　猶如舍其筏，　　是密意應知。　化體非真佛，　　亦非說法者，　說法非二取，　　所說離言詮。　自受為他說，　　非無益集福，　福不持菩提，　　彼二能持故。　得自性因故，　　此餘者是生，　唯是佛法故，　　能成最勝福。　不取自果故，　　非可取可說，　解脫二障故，　　說妙生無諍。　在然燈佛所，　　言不取證法，　由斯證法成，　　非所取所說。　智流唯識性，　　國土非所執，　無形故勝故，　　非嚴許嚴性。　譬如妙高山，　　于受用無取，　非有漏性故，　　亦非是因造。　為顯多差別，　　及以成殊勝，　前後福不同，　　更陳其喻說。　兩成尊重故，　　由等流殊勝，　煩惱因性故，　　由劣亦勝故。　彼果勝苦故，　　難逢勝事故，　境岸非知故，　　于余不共故。　是甚深性故，　　勝餘略詮故，　胄族高勝故，　　望福福殊勝。　彼行堪忍時，　　雖苦行善故，　彼德難量故，　　由斯名勝事。　由無恚怒情，　　不名為苦性，　有安樂大悲，　　行時非苦果。　生心因不捨，　　是故應堅求，　謂是得忍邊，　

【現代漢語翻譯】現代漢語譯本：非比（Nai Bhi）：由於愿智的緣故而知曉，爲了尋求利益和尊敬的人，遮止他們自己宣說（佛法）。證悟不住於法，這是爲了隨順（眾生根器），猶如捨棄渡河的木筏，這其中的密意應當知曉。化身並非真正的佛，也不是說法者，說法不是二取（能取和所取），所說的內容超越了語言的詮釋。自己領受併爲他人宣說，並非無益，而是積累福德，福德本身不能直接帶來菩提（Bodhi，覺悟），但福德和智慧二者能夠帶來菩提。因為獲得自性之因的緣故，其餘的都是生滅法，唯有佛法，才能成就最殊勝的福德。因為不執取自己的果報，所以既不可取，也不可說，解脫了兩種障礙（煩惱障和所知障）的緣故，所以說妙生無諍。在然燈佛（Dipankara Buddha）那裡，（佛）說不執取證悟之法，由於這樣不執取，證悟之法才能成就，不是可以執取或言說的。智慧之流是唯識的自性，國土不是所執著的對象，因為無形和殊勝的緣故，不是通過嚴飾而具有嚴飾的性質。譬如妙高山（Mount Meru），對於受用沒有執取，因為不是有漏的性質，也不是因緣所造。爲了顯示多種差別，以及成就殊勝，前後所修的福德不同，所以進一步陳述比喻。兩種成就都值得尊重，由於等流的殊勝，因為是煩惱的因性，由於低劣也變得殊勝。因為其果報殊勝且脫離痛苦，因為難得遇到殊勝之事，因為境界的邊岸不可知，因為與其餘不同。因為是甚深的自性，勝過其餘略微的詮釋，因為種族高貴殊勝，期望福德，所以福德殊勝。當他行持堪忍時，雖然是苦行，但卻是善行，因為他的功德難以衡量，因此名為殊勝之事。由於沒有嗔恚的情緒，不稱為苦的性質，有安樂和大悲，行持時不是苦的果報。生起菩提心的因不捨棄，因此應當堅定地尋求，這就是獲得安忍的邊際。

【English Translation】 English version: Nai Bhi: Known through the wisdom of aspiration, For those seeking gain and respect, it is to prevent them from self-proclamation (of the Dharma). Enlightenment does not abide in the Dharma; this is to accord with (the capacities of beings), Like abandoning the raft after crossing the river, the hidden meaning should be understood. The manifested body is not the true Buddha, nor is it the speaker of the Dharma, Speaking the Dharma is not dualistic (subject and object), and what is spoken transcends linguistic expression. Experiencing oneself and speaking for others is not without benefit but accumulates merit, Merit alone cannot directly bring Bodhi (Enlightenment), but both merit and wisdom can bring Bodhi. Because of obtaining the cause of self-nature, the rest are phenomena of arising and ceasing, Only the Buddha's Dharma can accomplish the most supreme merit. Because one does not grasp one's own fruit, it is neither graspable nor speakable, Because of liberation from the two obscurations (afflictive and cognitive), it is said that wonderful birth is without contention. At Dipankara Buddha's place, (the Buddha) said not to grasp the Dharma of realization, Because of this non-grasping, the Dharma of realization can be accomplished; it is not something to be grasped or spoken. The stream of wisdom is the nature of Mind-Only, and the land is not an object of attachment, Because of being formless and supreme, it is not through adornment that it possesses the nature of adornment. Like Mount Meru, there is no attachment to enjoyment, Because it is not of the nature of contaminated existence, nor is it created by causes. To show many differences and to accomplish the supreme, The merits cultivated before and after are different, so further analogies are stated. Both accomplishments are worthy of respect, due to the excellence of the outflow, Because it is the causal nature of afflictions, it becomes supreme even through inferiority. Because its fruit is supreme and free from suffering, because it is rare to encounter a supreme event, Because the boundary of the realm is unknowable, because it is not shared with others. Because it is of a profound nature, it surpasses other brief explanations, Because the lineage is noble and supreme, hoping for merit, therefore the merit is supreme. When he practices forbearance, although it is asceticism, it is virtuous conduct, Because his virtue is immeasurable, therefore it is called a supreme event. Because there is no anger or resentment, it is not called the nature of suffering, There is bliss and great compassion; when practicing, it is not the fruit of suffering. The cause of generating the mind of enlightenment is not abandoned, therefore one should firmly seek it, This is said to be the boundary of attaining patience.

及此心方便。　應知正行者，　　是利生因故，　于有情事相，　　應知遍除遣。　彼事謂名聚，　　最勝除其想，　諸世尊無比，　　由真見相應。　果不住因位，　　是得彼果因，　世尊實語故，　　應知有四種。　立要說下乘，　　及說大乘義，　由諸授記事，　　皆無有差別。　不得彼順故，　　是非實非妄，　如言而執者，　　對彼故宣說。　常時諸處有，　　于真性不獲，　由無知有住，　　智無住得真。　無智猶如闇，　　當閑智若明，　能對及所治，　　得失現前故。　由如是正行，　　獲如是福量，　於法正行者，　　業用今當說。　於人有三種，　　受持聞廣說，　義得由從他，　　及已聞思故。　此謂熟內已，　　余成他有情，　由事時大性，　　望福福殊勝。　非境性獨性，　　能依是大人，　及難可得聞，　　無上因增長。　若但持正法，　　所依處成器，　蠲除諸業障，　　速獲智通性。　世妙事圓滿，　　異熟極尊貴，　於此法修行，　　應知獲斯業。　由自身行時，　　將已為菩薩，　說名為心障，　　違于無住心。　授后時記故，　　然燈行非勝，　菩薩彼行同，　　非實由因造。　無彼相為相，　　故顯非

【現代漢語翻譯】現代漢語譯本：以及這種心的方便。應當知道，正確的修行，是因為利益眾生的緣故，對於有情的事相，應當知道要普遍地去除和遣散。這些事相指的是名稱的集合，最殊勝的是去除對它們的執著和妄想，諸位世尊是無與倫比的，因為他們與真實的見地相應。果位不會停留在因位上，這是獲得那個果位的因，世尊所說的是真實不虛的，應當知道有四種。建立要義，宣說小乘的教義，以及宣說大乘的意義，由於諸佛授記的事情，都是沒有差別的。因為不能順應於它，所以說它既不是真實的也不是虛妄的，對於那些執著于言語的人，是針對他們而宣說的。如果總是認為事物在任何時候任何地方都存在，就不能獲得真性，由於無知而有所執著，通過智慧的無所執著才能獲得真性。沒有智慧就像黑暗一樣，應當熟悉智慧就像光明一樣，能對治的和所要對治的，得和失都會顯現在眼前。由於這樣正確的修行，才能獲得這樣的福德，對於法的正確修行，它的作用現在應當宣說。對於人有三種方式，受持、聽聞和廣泛宣說，意義的獲得，有的是通過他人，有的是通過聽聞和思考。這指的是內在已經成熟，其餘的則成就其他的有情，由於事情、時間和大的性質，期望的福德就更加殊勝。不是境界的自性，也不是獨一的自性，能夠依靠的是大人，以及難以聽聞的，無上的因增長。如果只是受持正法，所依靠之處就成為法器，消除各種業障，迅速獲得智慧神通的性質。世間美好的事情圓滿，異熟的果報極其尊貴，對於此法的修行，應當知道能夠獲得這樣的業。由於自身修行的時候，將自己看作是菩薩，這被稱為是心障，違背了無住的心。因為有以後授記的時候，所以燃燈的修行不是最殊勝的，菩薩的修行與此相同，不是真實的，而是由因緣造作的。以沒有那個相作為相，所以顯示不是真實的。

【English Translation】 English version: And this expedient of mind. It should be known that correct practice is because of the cause of benefiting sentient beings. Regarding the characteristics of sentient beings, it should be known that they should be universally removed and dispelled. These characteristics refer to the collection of names. The most supreme is to remove attachment and delusion to them. All World Honored Ones are unparalleled because they correspond to true insight. The fruit position does not stay in the cause position. This is the cause of obtaining that fruit. What the World Honored One said is true and not false. It should be known that there are four kinds. Establishing the essentials, expounding the teachings of the Hinayana, and expounding the meaning of the Mahayana, because of the matters of the Buddhas' predictions, there is no difference. Because it cannot conform to it, it is said that it is neither true nor false. It is declared for those who are attached to words. If one always thinks that things exist at any time and in any place, one cannot obtain true nature. Because of ignorance, there is attachment. Only through the non-attachment of wisdom can true nature be obtained. Without wisdom is like darkness. One should be familiar with wisdom like light. What can be treated and what needs to be treated, gain and loss will appear before you. Because of such correct practice, one can obtain such merit. Regarding the correct practice of the Dharma, its function should now be expounded. There are three ways for people: receiving, upholding, hearing, and widely expounding. The meaning is obtained, some through others, and some through hearing and thinking. This refers to the inner being has matured, and the rest will accomplish other sentient beings. Because of the matter, time, and great nature, the expected merit is even more supreme. It is not the self-nature of the realm, nor is it the unique self-nature. What can be relied on is a great person, and the supreme cause increases that is difficult to hear. If one only upholds the Dharma, the place of reliance becomes a vessel of Dharma, eliminating various karmic obstacles, and quickly obtaining the nature of wisdom and supernatural powers. The wonderful things of the world are complete, and the retribution of the different ripening is extremely noble. For the practice of this Dharma, it should be known that such karma can be obtained. Because when practicing oneself, regarding oneself as a Bodhisattva, this is called a mental obstacle, which violates the non-abiding mind. Because there is a time for future predictions, the practice of lighting lamps is not the most supreme. The practice of Bodhisattvas is the same as this, not real, but created by causes and conditions. Taking the absence of that characteristic as a characteristic, it shows that it is not real.

是妄，　由法是佛法，　　皆非有為相。　謂以法身佛，　　應知喻丈夫，　無障圓具身，　　是遍滿性故，　及德體大故，　　亦名為大身，　非有身是有，　　說彼作非身。　不了於法界，　　作度有情心，　及清凈土田，　　此名為誑妄。　于菩薩眾生，　　諸法無自性，　若解雖非聖，　　名聖慧應知。　雖不見諸法，　　此非無有眼，　佛能具五種，　　由境虛妄故。　種種心流轉，　　離於念處故，　彼無持常轉，　　故說為虛妄。　應知是智持，　　福乃非虛妄，　顯此福因故，　　重陳共喻言。　謂于真法身，　　無隨好圓滿，　亦非是具相，　　非身性應知。　於法身無別，　　非如來無二，　重言其具相，　　由二體皆無。　如佛說亦無，　　說二是所執，　由不離法界，　　說亦無自性。　能說所說雖甚深，　　然亦非無敬信者，　由非眾生非非生，　　非聖聖性相應故。　少法無有故，　　無上覺應知，　由法界不增，　　清凈平等性。　及方便無上，　　由漏性非法，　是故非善法，　　由此名為善。　說法雖無記，　　非不得應知，　由斯一法寶，　　勝彼寶無量。　于諸算勢類，　　因亦有差殊，　尋思於世間，　

【現代漢語翻譯】現代漢語譯本：是虛妄的，因為從法（Dharma）的角度來看，佛法（Buddha-Dharma）都不是有為的現象。如果認為法身佛（Dharmakaya Buddha）具有形體，應該知道這只是個比喻，如同丈夫一樣，法身佛是無障礙且圓滿具足的，因為其遍滿一切，並且具有功德和本體的偉大，因此也被稱為大身（Mahakaya），但並非是有形之身，所以說它不是身。如果不能理解法界（Dharmadhatu），而想要度化有情眾生，以及想要清凈佛土，這就被稱為欺騙和虛妄。對於菩薩（Bodhisattva）和眾生來說，諸法（Dharmas）沒有自性（Svabhava），如果理解了這一點，即使不是聖人，也應該知道這被稱為聖慧（Arya-prajna）。即使看不見諸法，這也不是說沒有眼睛，佛（Buddha）能夠具足五種眼（Five Eyes），因為所見的境界是虛妄的。種種心念流轉，因為遠離了念住（Smrtyupasthana），這些心念沒有恒常不變的性質，所以說是虛妄的。應該知道智慧（Prajna）是真實的，福德（Punya）不是虛妄的，爲了彰顯福德的因緣，所以再次用共同的比喻來說明。如果認為真法身（True Dharmakaya）具有隨形好（Anuvyanjana）的圓滿，或者認為法身是具足相好的，應該知道法身的體性並非如此。法身沒有差別，如來（Tathagata）也沒有二元性，再次強調其具足相好，是因為二者的體性都是空無的。如佛所說，也是空無的，認為有『二』是執著，因為不離法界，所以說也是沒有自性的。能說之法和所說之法雖然非常深奧，但也不是沒有恭敬和信仰的人，因為既不是眾生也不是非眾生，與聖人的聖性相應。因為沒有絲毫的法存在，所以應該知道無上覺（Anuttara-samyak-sambodhi）也是如此，由於法界不增不減，具有清凈和平等的體性。以及方便（Upaya）是無上的，因為煩惱的體性不是法，因此不是善法，正因為如此才被稱為善。說法雖然是無記的，但應該知道並非沒有意義，因為這一個法寶（Dharma-ratna），勝過無量的世間珍寶。在各種算術的類別中，原因也有差別，在世間尋思，

【English Translation】 English version: It is false, Because from the perspective of the Dharma, the Buddha-Dharma is not a conditioned phenomenon. If one thinks that the Dharmakaya Buddha (Body of the Law Buddha) has form, it should be known that this is just a metaphor, like a husband, The Dharmakaya Buddha is unobstructed and perfectly complete, because it pervades everything, And possesses the greatness of merit and essence, therefore it is also called the Great Body (Mahakaya), But it is not a physical body, so it is said that it is not a body. If one cannot understand the Dharmadhatu (Realm of Dharma), and wants to liberate sentient beings, And wants to purify the Buddha-land, this is called deception and falsehood. For Bodhisattvas and sentient beings, all Dharmas (phenomena) have no Svabhava (self-nature), If one understands this, even if not a sage, it should be known that this is called Arya-prajna (Noble Wisdom). Even if one cannot see all Dharmas, this does not mean that there are no eyes, The Buddha is able to possess the Five Eyes, because the realm seen is false. Various thoughts flow, because they are far from the Smrtyupasthana (Four Foundations of Mindfulness), These thoughts have no constant and unchanging nature, so they are said to be false. It should be known that Prajna (wisdom) is real, and Punya (merit) is not false, In order to highlight the cause of merit, the common metaphor is used again to illustrate. If one thinks that the True Dharmakaya has the perfection of Anuvyanjana (minor marks of perfection), Or thinks that the Dharmakaya is complete with auspicious marks, it should be known that the nature of the Dharmakaya is not like this. The Dharmakaya has no difference, and the Tathagata (Thus Come One) has no duality, Reiterating that it is complete with auspicious marks is because the nature of both is empty. As the Buddha said, it is also empty, thinking that there are 'two' is attachment, Because it does not depart from the Dharmadhatu, it is said that it also has no self-nature. Although the Dharma that can be spoken and the Dharma that is spoken are very profound, it is not that there are no people who are respectful and faithful, Because it is neither sentient beings nor non-sentient beings, it corresponds to the saintly nature of the saints. Because there is not the slightest Dharma existing, it should be known that Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) is also like this, Because the Dharmadhatu neither increases nor decreases, it has a pure and equal nature. And Upaya (skillful means) is supreme, because the nature of afflictions is not Dharma, Therefore it is not a good Dharma, and it is called good precisely because of this. Although speaking Dharma is indeterminate, it should be known that it is not meaningless, Because this one Dharma-ratna (Dharma Jewel) surpasses countless worldly treasures. In various categories of arithmetic, there are also differences in causes, Contemplating in the world,

喻所不能及。　法界平等故，　　佛不度眾生，　于諸名共聚，　　不在法界外。　若起於法執，　　與我執過同，　定執脫有情，　　是無執妄執。　不應以色體，　　唯如來法身，　勿彼轉輪王，　　與如來齊等。　即具相果報，　　圓滿福不許，　能招於法身，　　由方便異性。　唯見色聞聲，　　是人不知佛，　此真如法身，　　非是識境界。　其福不失亡，　　果報不斷絕，　得忍亦不斷，　　以獲無垢故。　更論于福因，　　為此陳其喻，　彼福無報故，　　正取非越取。　彼福招化果，　　作利有情事，　彼事由任運，　　成佛現諸方。　去來等是化，　　正覺常不動，　彼於法界處，　　非一異應知。　微塵將作墨，　　喻顯於法界，　此論造墨事，　　為彰煩惱盡。　非聚非集性，　　顯是非一性，　于彼總集性，　　明其非異性。　不了但俗言，　　諸凡愚妄執，　斷我法二種，　　非證覺無故。　是故見無見，　　無境虛妄執，　由此是細障，　　如是知故斷。　由得二種智，　　及定彼方除，　陳福明化身，　　非無無盡福。　諸佛說法時，　　不言身是化，　由不自言故，　　是其真實說。　如來涅槃證，　　非造亦

【現代漢語翻譯】現代漢語譯本用比喻來說明無法達到的境界。因為法界（Dharmadhatu）是平等的，所以佛（Buddha）不度化眾生，（佛）在一切名稱中共存，不在法界之外。如果產生對法的執著，與對自我的執著沒有區別，如果執著于解脫有情，這是沒有執著的虛妄執著。不應該以色身來衡量，只有如來的法身（Dharmakaya）才是真實的，不要把轉輪王（Chakravartin）與如來相提並論。（轉輪王）只是具備表面的果報，圓滿的福德是不被允許的，能夠招感法身，是因為方便和異性的緣故。只看到色相，聽到聲音，這種人是不瞭解佛的，這才是真如法身，不是意識能夠達到的境界。他的福德不會喪失，果報也不會斷絕，獲得安忍也不會斷絕，因為獲得了無垢的緣故。更進一步討論福德的原因，為此陳述一個比喻，因為那個福德沒有回報，所以要正確地獲取，而不是越界獲取。那個福德招感化身（Nirmanakaya）的果報，做利益有情的事情，那些事情由任運（自然而然）而生，成就佛果，顯現在各個地方。去和來等等都是化現，正覺（Sammasambuddha）永遠不動搖，他在法界之中，非一非異，應當知曉。將微塵磨成墨，用比喻來顯示法界，這裡討論造墨的事情，是爲了彰顯煩惱的止息。不是聚集，也不是集合的性質，顯示了非一的性質，對於那個總體的集合性質，說明了它不是異性的。不瞭解的人只是用世俗的語言，那些凡夫愚人虛妄地執著，斷除我執和法執這兩種執著，因為沒有證悟的緣故。因此，所見和未見，沒有境界的虛妄執著，由此是細微的障礙，像這樣瞭解后才能斷除。通過獲得兩種智慧，以及禪定，才能去除這些障礙，陳述福德，說明化身，不是沒有無盡的福德。諸佛說法的時候，不說自己的身體是化身，因為不自己說明的緣故，才是真實的說。如來證得涅槃（Nirvana），不是造作的，也不是...

【English Translation】 English version A metaphor for what cannot be reached. Because the Dharmadhatu (法界) is equal, the Buddha (佛) does not liberate sentient beings, (The Buddha) coexists in all names and is not outside the Dharmadhatu. If one develops attachment to the Dharma, it is no different from attachment to the self, If one clings to liberating sentient beings, this is a false clinging to non-clinging. One should not measure by the physical body, only the Dharmakaya (法身) of the Tathagata is real, Do not compare the Chakravartin (轉輪王) with the Tathagata. (The Chakravartin) only possesses superficial karmic results, complete merit is not permitted, Being able to attract the Dharmakaya is due to expedient means and different natures. Only seeing forms and hearing sounds, such a person does not understand the Buddha, This is the true Dharmakaya, not a realm that consciousness can reach. His merit will not be lost, and the karmic results will not be cut off, Obtaining forbearance will also not be cut off, because one has obtained purity. Further discussing the causes of merit, an analogy is presented for this purpose, Because that merit has no reward, it should be obtained correctly, not transgressively. That merit attracts the karmic result of the Nirmanakaya (化身), doing things that benefit sentient beings, Those things arise spontaneously, achieving Buddhahood and appearing in all places. Going and coming, etc., are all manifestations, the Sammasambuddha (正覺) is forever unmoving, He is in the Dharmadhatu, neither one nor different, it should be known. Grinding fine dust into ink, using a metaphor to reveal the Dharmadhatu, Discussing the matter of making ink here is to highlight the cessation of afflictions. It is not a gathering, nor a collective nature, showing the non-one nature, Regarding that overall collective nature, it explains that it is not of a different nature. Those who do not understand only use worldly language, those foolish ordinary people falsely cling, Cutting off the two attachments of self and Dharma, because there is no enlightenment. Therefore, what is seen and unseen, the false clinging without a realm, Hence, it is a subtle obstacle, and it can be cut off by understanding it in this way. By obtaining two kinds of wisdom, as well as samadhi, these obstacles can be removed, Stating merit, explaining the Nirmanakaya, it is not without endless merit. When the Buddhas preach the Dharma, they do not say that their body is a manifestation, Because they do not explain it themselves, it is the true saying. The Tathagata attains Nirvana (涅槃), it is not fabricated, nor is it...

不殊，　此集造有九，　　以正智觀故。　見相及與識，　　居處身受用，　過去並現存，　　未至詳觀察。　由觀察相故，　　受用及遷流，　于有為事中，　　獲無垢自在。

能斷金剛般若波羅蜜多經論頌

【現代漢語翻譯】現代漢語譯本：不殊，這些聚集的產生有九種，通過正確的智慧來觀察它們。觀察現象（相，lakshana），以及意識（識，vijnana），居所，身體，感受和享用（受用，vedana），過去、現在和尚未到來的，詳細地觀察它們。由於觀察現象的緣故，以及感受和遷流變化，在有為的事物中，獲得沒有污染的自在。

《能斷金剛般若波羅蜜多經論頌》

【English Translation】 English version: Not different, These aggregations arise in nine ways, observed through correct wisdom. Observe phenomena (lakshana), as well as consciousness (vijnana), dwelling places, the body, feelings, and enjoyment (vedana), The past, the present, and the not-yet-arrived, observe them in detail. Because of observing phenomena, as well as feelings and the flow of change, In conditioned things, one obtains stainless freedom.

Verses from the Treatise on the Diamond Sutra (Vajracchedika Prajnaparamita Sutra)