T85n2742_金剛般若波羅蜜經傳外傳卷下

大正藏第 85 冊 No. 2742 金剛般若波羅蜜經傳外傳卷下

No. 2742

金剛般若波羅蜜經傳外傳卷下

法無我若有彼我見是見所攝。菩薩入相應三昧時不復分別。即此觀察為入方便菩薩則人無分別也。一切法則法無分別也。欲愿及攝散二種。則一切住方便也。不住法想則顯示不分別也。此則與傳總結勸修法空而不住法空。略符同然知見信不明。何者彼云。顯示增上心增上智故。于無分別中知見勝解。按知者依止奢摩他也。見者依止毗缽舍那。此二勝解者依止三摩提。勝解即如是信也。奢摩他即增上心也。毗缽舍那即增上惠也。三摩提即止觀自在也。按此三但是直往者也。修伏大乘也。不是頓悟者。住最上乘也。彼於三僧祇難解難入。此於一剎那易證易得。具如傳。我皆令入中廣釋。天親以為知是世智。見是第一義智。信是三昧。此則失經之□旨。以見法見我不見真如故。按見法尚不見真如。何況見我。然則世智為知有知無。第一義智為見真見。俗三昧為信住信離。若無有無何名世智。若無真俗何有第一義。若非住離誰入三昧。原夫因定發惠三藏通門。若以此言即合信在前而見知為后。不得言知見信也。差別之名且如上例。按此經文。宣常住智果之體真化二身之極。六喻

【現代漢語翻譯】現代漢語譯本《金剛般若波羅蜜經傳外傳》卷下

法無我，若有人執著于『彼』和『我』的觀念，就是被錯誤的見解所束縛。菩薩進入與實相相應的禪定（三昧，Samadhi）時，不再分別彼此。這種觀察是進入禪定的方便法門，菩薩因此達到人無分別的境界。一切法也是如此，其本質是沒有分別的。通過生起願望和攝持散亂的心這兩種方法，可以安住於一切法中，這是一種方便。不執著於法的概念，就顯示了不分別的道理。這與經傳的總結相符，勸導人們修習法空，但又不執著於法空。略微符合『知、見、信』不明的說法。為什麼這麼說呢？因為經傳中說，通過增上心和增上智，在無分別中獲得知見和勝解。按照經傳的說法，『知』是依止奢摩他（止，Śamatha），『見』是依止毗缽舍那（觀，Vipassanā），這兩種勝解是依止三摩提（定，Samādhi）。勝解就是這樣的信心。奢摩他就是增上心，毗缽舍那就是增上慧，三摩提就是止觀自在。按照這種說法，這三種方法只是直接前進的道路，是修習降伏大乘的方法，而不是頓悟的方法，是安住于最上乘的方法。他們認為需要三大阿僧祇劫才能理解和進入，而我們認為在一剎那間就能輕易證得。具體內容詳見經傳中『我皆令入』的廣釋。天親菩薩認為，『知』是世俗的智慧，『見』是第一義諦的智慧，『信』是三昧。這種說法失去了經的宗旨，因為執著於法見，執著於我見，就無法見到真如。如果執著於法見都無法見到真如，更何況執著於我見呢？那麼，世俗的智慧是知有知無，第一義諦的智慧是見真見俗，三昧是信住信離嗎？如果沒有有和無，怎麼能稱為世俗的智慧？如果沒有真和俗，怎麼會有第一義諦？如果不是安住和遠離，誰能進入三昧？原本因定而生慧是三藏通用的法門。如果按照這種說法，就應該是信在前，而見知在後，不能說是知見信。差別的名稱暫且如上面的例子。按照這部經文，宣揚常住智果的體真化二身，以及六種比喻。

【English Translation】 English version The Outer Transmission of the Diamond Prajna Paramita Sutra, Volume 2

The Dharma is without self. If one has the perception of 'that' and 'self,' one is bound by these perceptions. When a Bodhisattva enters Samadhi (Samadhi), which corresponds to reality, they no longer differentiate. This observation is a convenient method for entering Samadhi, and the Bodhisattva thus attains a state of non-differentiation of persons. All Dharmas are also like this; their essence is without differentiation. By generating aspiration and restraining the distracted mind, one can abide in all Dharmas, which is a convenient method. Not clinging to the concept of Dharma reveals the principle of non-differentiation. This aligns with the summary of the transmission, which advises cultivating the emptiness of Dharma without clinging to the emptiness of Dharma. It slightly corresponds to the statement that 'knowledge, vision, and faith' are unclear. Why is this said? Because the transmission states that through increased mind and increased wisdom, one obtains knowledge, vision, and profound understanding in non-differentiation. According to the transmission, 'knowledge' relies on Śamatha (calm abiding), 'vision' relies on Vipassanā (insight), and these two profound understandings rely on Samadhi (concentration). Profound understanding is such faith. Śamatha is increased mind, Vipassanā is increased wisdom, and Samadhi is the freedom of calm abiding and insight. According to this explanation, these three methods are merely a direct path forward, a method for cultivating the subduing of the Mahayana, not a method for sudden enlightenment, but a method for abiding in the supreme vehicle. They believe it takes three great Asankhya kalpas to understand and enter, while we believe it can be easily attained in an instant. The specifics are detailed in the extensive explanation of 'I cause all to enter' in the transmission. Bodhisattva Vasubandhu believes that 'knowledge' is worldly wisdom, 'vision' is the wisdom of the first principle, and 'faith' is Samadhi. This explanation loses the essence of the Sutra because clinging to the view of Dharma and clinging to the view of self prevents one from seeing Suchness (Tathata). If one cannot see Suchness even when clinging to the view of Dharma, how much more so when clinging to the view of self? Then, is worldly wisdom knowing existence and non-existence, is the wisdom of the first principle seeing truth and seeing the mundane, is Samadhi believing in abiding and believing in detachment? If there is no existence and non-existence, how can it be called worldly wisdom? If there is no truth and mundane, how can there be a first principle? If it is not abiding and detachment, who can enter Samadhi? Originally, the arising of wisdom from Samadhi is a common gateway for the three baskets (Tripitaka). If according to this statement, faith should be first, and knowledge and vision should be later; it should not be said that knowledge, vision, and faith are first. The names of the differences are temporarily like the examples above. According to this Sutra text, it proclaims the true and transformative bodies of the eternally abiding wisdom fruit, as well as the six metaphors.

三義現觀皎然。十聖三賢自修明白。所以如來舉茲正入勸彼真乘不是別明定惠也。斯則唯用三無專除自性。雖云二我終是一空。然則遍計我相妄有妄故但知也。依他我見假有假故須見也。真實我性證有證故方信也。如是不住無相見性。此是法相對能悟入總為相分。此相即無自性故曰則非猶是我之習氣故曰是名此則不住法空也。具如傳釋。若諸佛說法不言化身者。則釋迦如來誰說是化。按佛身既是福感而現說法。何關佛身。此則常住本法也。緣自得法也。然則化身是影。像增上緣何嘗成道何嘗言說。假令有法亦不能詮。以法性不可言故。是則勸持經者演說勿生我說想勿生詮義相。如彼迷南為北謂之非北。彼終不悟。若自覺了亦不由他無說明矣。且如來演說向是眾心菩薩宣傳。寧容已力。何況能說能聽俱是自心所行所證。悉無自性。如虛空無世界微塵自性也。故云。

我坐道場時　　智慧不可得　空拳誑小兒　　以度於一切

按此即菩提之初鑒無性之後心。或演俗諦法門。或說真如理觀。皆緣彼識實無自心此則無染也。此不名說也。如此說者是名真說也。所以持一四句偈。菩薩檀度非疋。良由此焉。無著云。于生死不染。天親云。不住涅槃。此則更相表裡同爲除疑。按此偈四句文即三重。一指法　舉喻三勸修

【現代漢語翻譯】現代漢語譯本三義現觀如此明晰。十聖（佛教修行中的十個聖位）三賢（佛教修行中的三個賢位）各自修行明白。所以如來舉出這正入之法，勸導他們進入真乘，而不是另外說明定和慧。這便是隻用三無（無相、無所有、無所得）來專門去除自性。雖然說二我（人我、法我），終究都是空。然而遍計所執的我相是虛妄的，因為是妄有的，所以只需知道即可。依他起的我見是假有的，因為是假有的，所以需要去見。真實的我的自性是證有的，因為是證有的，所以才能相信。像這樣不住于無相而見性。這是法相對能悟入，總的來說都是相分。這相即是無自性的，所以說『則非』，猶如我的習氣，所以說『是名』，這便是不住於法空。具體如傳釋所說。如果諸佛說法不談化身，那麼釋迦如來誰說是化身呢？按照佛身既然是福報感應而顯現說法，與佛身有什麼關係呢？這便是常住的根本法。是憑藉自身而得法。然而化身是影子、是影像的增上緣，何曾成道，何曾言說？假設有法，也不能詮釋，因為法性不可言說。因此勸導受持經典的人演說時，不要生起『我說』的想法，不要生起詮釋意義的想法。如同那些把南方誤認為北方的人，說它不是北方，他們終究不會醒悟。如果自覺覺悟了，也不需要他人說明了。而且如來演說是面向眾生的心，菩薩宣傳也是如此，哪裡能用自己的力量呢？更何況能說能聽都是自心所行所證，完全沒有自性。如同虛空沒有世界微塵的自性一樣。所以說：

我坐道場時，智慧不可得
空拳誑小兒，以度於一切

按照這便是菩提之初鑒無性之後心。或者演說俗諦法門，或者說真如理觀，都是因為他們的識實在沒有自心，這便是無染。這不叫說。像這樣說才是真說。所以受持一句四句偈，菩薩的佈施度就不是尋常的。實在是因為這個緣故。無著菩薩說：『于生死不染。』天親菩薩說：『不住涅槃。』這便是互相表裡，共同爲了消除疑惑。按照這偈四句文即有三重含義：一是指法，二是舉例，三是勸修。

【English Translation】 English version The manifestation of the three meanings is brilliantly clear. The Ten Saints (the ten holy stages in Buddhist practice) and Three Worthies (the three worthy stages in Buddhist practice) cultivate and understand on their own. Therefore, the Tathagata (another name for Buddha) cites this correct entry method to encourage them to enter the True Vehicle, not to separately explain Samadhi (concentration) and Prajna (wisdom). This is to exclusively use the Three Nothings (no characteristics, no possessions, no attainment) to specifically eliminate self-nature. Although it speaks of the two selves (the self of person and the self of phenomena), ultimately they are both empty. However, the self-image of Parikalpita (completely conceptualized nature) is illusory because it is falsely existent, so it only needs to be known. The self-view of Paratantra (other-dependent nature) is provisionally existent because it is provisionally existent, so it needs to be seen. The true self-nature of Parinispanna (perfected nature) is verified as existent because it is verified as existent, so it can be believed. Thus, not dwelling in no-form while seeing the nature. This is the Dharma (law) relative to what can be enlightened, and overall, it is all aspect-division. This aspect is without self-nature, so it is said 'then it is not,' like my habitual tendencies, so it is said 'this is named,' this is not dwelling in the emptiness of Dharma. As detailed in the commentaries. If the Buddhas preach the Dharma without mentioning the Nirmanakaya (transformation body), then who says that Shakyamuni Tathagata is a transformation? According to the fact that the Buddha's body is manifested and preaches the Dharma due to the response of blessings, what does it have to do with the Buddha's body? This is the permanent fundamental Dharma. It is obtaining the Dharma through oneself. However, the transformation body is a shadow, an enhancing condition of the image, when has it ever attained enlightenment, when has it ever spoken? Even if there were a Dharma, it could not explain it, because the nature of Dharma is inexpressible. Therefore, those who uphold the scriptures are advised not to give rise to the thought of 'I speak' when expounding, and not to give rise to the thought of interpreting the meaning. Like those who mistake the south for the north, saying it is not the north, they will never awaken. If one is self-aware and enlightened, there is no need for others to explain. Moreover, the Tathagata's exposition is directed towards the minds of sentient beings, and the Bodhisattvas' propagation is the same, how can one use one's own power? Furthermore, both the ability to speak and the ability to listen are all actions and attainments of one's own mind, completely without self-nature. Like the emptiness of space without the self-nature of world dust. Therefore, it is said:

When I sat at the Bodhi (enlightenment) tree, wisdom could not be obtained
An empty fist deceives a small child, in order to liberate all

According to this, it is the initial insight of Bodhi and the subsequent mind of no-self-nature. Whether expounding the Dharma gate of conventional truth or speaking of the contemplation of Suchness (true thusness), it is all because their consciousness truly has no self-mind, this is without defilement. This is not called speaking. Speaking like this is called true speaking. Therefore, upholding a four-line verse, the Bodhisattva's Dana (giving) is not ordinary. It is truly for this reason. Asanga (an important Buddhist philosopher) said: 'Not defiled by birth and death.' Vasubandhu (an important Buddhist philosopher) said: 'Not dwelling in Nirvana (liberation).' This is mutually complementary, both for removing doubts. According to this verse, the four lines have three meanings: first, it refers to the Dharma; second, it gives an example; and third, it encourages practice.

。彌勒云。非有為非離諸如來涅槃。此斷疑也。何者若常說法誰入涅槃。故云。佛得涅槃化身說法。化身說法此非無為也。佛得涅槃非有為也。且有無不住是盡法門。菩薩一別行耳。不可用釋如來也。然則報佛有始無終。若入涅槃與化何異則如來不來不說。具如上傳。豈可以菩薩心量而言佛不住有為無為乎。至若須陀洹果尚離有無品。況佛智乎。凈名云。我觀如來。前際不來中際不住后際不去。乃至不此岸不彼岸非中流。非有為非無為。不可以識識不可以智知此名正觀。此名見佛。故知對機演說。則云不住生死涅槃。以彼二性不可得故。自言觀佛則云離於有為無為。以彼二為是心量心故。前後既無來去。中間說者是誰。而乃以微塵世界解清凈虛空。豈非至惑也。若如彼釋。即應云一菩薩涅槃非有為非離。何者盡無盡。是應香積菩薩言非諸菩薩故。按涅槃此云靜息。豈可有無而不靜息乎。然則法無我智中已離真如無為自性。何況最清凈覺。又離法無我智而存不住有無乎。如上傳。彼果斷中正釋彌勒。以九事喻九法。合之為三。一體二用三行識塵根是體也。器身受是用也。過現未是行也。論云。見相識者。見是見分能受識。相是相分所受識。識是身身者受者識。亦不相違。然則識是了別。星有光輝。若滿月澄明則小星晦色

。太陽曜景則大星不現。故聞思惠起分別則微正惠若生彼識則滅。此對除同也。且六塵相現六識見生空花在矚眼翳能起此相由見同也。六根成就是地水火風和合燈景照燭因油盞炷火共明此緣假同也。器是依報從他受用生幻是妄境依他藥草起。此不自生同也。身是正報從業種成露是氣積因夜涼。有此依他起同也。受謂三受。由依正而領納。泡因水激。從風雨而產生。此由觸有同也。過去業緣現在思念夢中妄境窹已覺知。此卻緣同也。現在假有唸唸不停。電光才現新新謝滅。此勢速同也。以種約報報在當生。以云約雨雨即未有。此後有同也。由此九觀故。佛于有為法中能得自在。故偈云。

觀相及受用　　觀於三世事　于有為法中　　得無垢自在

按此于有為得自在。于無為則不然。何者以此九種唯觀有為故。前偈云。妙智正觀故。未審此智為是菩薩為囑如來。若是菩薩者不得言諸如來涅槃也。是如來者不可云應作如是觀也。師資猶自未明文義如何得曉。若此九喻不通顯三無性。是別明九種觀者。未知若為作如星觀。如星闇中有光明處不現。為起闇相為起明心。若起惠明者此則除星觀。不得云如星也。又如翳觀。則境從翳生。知生不除則翳境恒起。若除翳境即是除翳觀。不可云如翳也。又如燈觀。燈從眾緣生

【現代漢語翻譯】現代漢語譯本：當太陽的光芒顯耀時，星辰便不再顯現。同樣，當聽聞、思考所生的智慧生起分別時，那微弱的正智慧就會消失。這是對治相同之處。而且，六塵（色、聲、香、味、觸、法）的相狀顯現，六識（眼識、耳識、鼻識、舌識、身識、意識）的見解產生，就像眼花患者眼中所見的空花，眼翳能引起這些現象，這是因為見解相同。六根（眼、耳、鼻、舌、身、意）的成就，就像地、水、火、風的和合，燈景的照亮，依賴油、盞、炷、火共同發光，這是因緣假合的相同之處。器世間是依報，從他處接受享用，就像幻境是虛妄的境界，依賴他人的藥草而生起。這不是自身產生的相同之處。身體是正報，由業力的種子形成，就像露水是水汽積聚，因為夜晚的涼意。這是依他而起的相同之處。感受是指苦受、樂受、不苦不樂受三種感受。由依報和正報而領納，就像水泡因水流激盪而產生，從風雨中產生。這是由接觸而有的相同之處。過去的業緣，現在的思念，就像夢中的虛妄境界，醒來后便覺知。這是卻緣的相同之處。現在的假有，唸唸不停留。電光才剛閃現，新的生起，舊的就消滅。這是勢頭快速的相同之處。以種子來約定果報，果報在未來產生。以云來約定雨，雨還沒有出現。這是後有的相同之處。由於這九種觀想，所以佛在有為法中能夠得到自在。所以偈頌說：『觀相及受用，觀於三世事，于有為法中，得無垢自在。』按此說法，在有為法中得到自在，在無為法中則不然。為什麼呢？因為這九種觀想只觀察有為法。前面的偈頌說：『妙智正觀故。』不知道這智慧是菩薩的智慧還是如來的囑託。如果是菩薩的智慧，就不能說諸如來涅槃了。如果是如來的智慧，就不能說應該作這樣的觀想。師父和弟子的關係還不明確，文句的意義怎麼能夠明白呢？如果這九個比喻不能通達地顯示三無自性，而是分別說明九種觀想，那麼不知道應該如何作如星觀。就像星星在黑暗中有光明的地方不顯現，是生起黑暗的相狀，還是生起光明的念頭？如果生起智慧光明，這就排除了星觀，不能說是如星了。又如眼翳的觀想，境界從眼翳產生，知道產生而不排除，那麼眼翳的境界就會恒常生起。如果排除眼翳的境界，就是排除眼翳的觀想，不能說是如眼翳了。又如燈的觀想，燈從眾多的因緣生起

【English Translation】 English version: When the radiance of the sun shines brightly, the stars become invisible. Similarly, when the wisdom arising from hearing and thinking gives rise to discrimination, the subtle right wisdom vanishes. This is to counteract similarity. Moreover, the appearance of the six sense objects (rupa, shabda, gandha, rasa, sparsa, dharma) and the arising of the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness) are like the empty flowers seen by someone with eye disease; eye-disease can cause these phenomena, because of the similarity in perception. The completion of the six sense organs (eye, ear, nose, tongue, body, mind) is like the combination of earth, water, fire, and wind; the illumination of a lamp depends on the oil, wick, lamp, and fire shining together, which is a similarity of conditioned arising. The vessel (world) is dependent retribution, received and used from elsewhere, just as an illusion is a false realm, arising from reliance on other's herbs. This is a similarity of not arising from oneself. The body is direct retribution, formed from the seeds of karma, just as dew is the accumulation of vapor, due to the coolness of the night. This is a similarity of dependent arising. Feeling refers to the three feelings: pleasant, unpleasant, and neutral. It is received through dependence on direct and indirect retribution, just as a bubble arises from the agitation of water, generated from wind and rain. This is a similarity of arising from contact. Past karmic conditions and present thoughts are like illusory realms in a dream, which are known upon awakening. This is a similarity of reversed conditions. Present existence is impermanent, with thoughts ceasing without pause. Just as lightning flashes, newly arising and immediately vanishing. This is a similarity of rapid momentum. Using the seed to determine retribution, retribution arises in the future. Using the cloud to determine rain, the rain has not yet appeared. This is a similarity of future existence. Because of these nine contemplations, the Buddha is able to attain freedom within conditioned phenomena. Therefore, the verse says: 『Contemplate the appearance and enjoyment, contemplate the affairs of the three times, in conditioned phenomena, attain stainless freedom.』 According to this, one attains freedom in conditioned phenomena, but not in unconditioned phenomena. Why? Because these nine contemplations only observe conditioned phenomena. The previous verse says: 『Because of wondrous wisdom and right contemplation.』 It is not known whether this wisdom is that of a Bodhisattva or the exhortation of a Tathagata. If it is the wisdom of a Bodhisattva, then it cannot be said that all Tathagatas enter Nirvana. If it is the wisdom of a Tathagata, then it cannot be said that one should contemplate in this way. The relationship between teacher and disciple is still unclear; how can the meaning of the text be understood? If these nine metaphors do not thoroughly reveal the three natures of non-self, but separately explain nine kinds of contemplation, then it is not known how to contemplate like a star. Just as a star does not appear in a dark place with light, does one generate the appearance of darkness or generate the thought of light? If one generates the light of wisdom, then this excludes the contemplation of the star, and it cannot be said to be like a star. Also, like the contemplation of eye-disease, the realm arises from eye-disease. If one knows it arises but does not eliminate it, then the realm of eye-disease will constantly arise. If one eliminates the realm of eye-disease, then it is eliminating the contemplation of eye-disease, and it cannot be said to be like eye-disease. Also, like the contemplation of a lamp, a lamp arises from numerous conditions.

。根從四大起。若知從緣生有何所得。若緣生故無燈自性者。此則是除燈觀。不得云如燈也。自後六喻皆同此破。故知勸修法空喻顯無性此為實論。然此九種皆是十八界受用及行業。無八心及心法。假令觀九種成就。只是人空以唯除有為故。攝一切法不盡故。由一切法中有六無為故。此一切者。總于百法成二無我故。無著云。顯示四種有為相。一自性相。二著所住味相。三隨順過失相。四隨順出離相。此則四九之各雖別。有為之目不殊。然則以人法我見如翳為當也。不通諸喻還非。又隨順人法無我以攀緣故得出離故。是知三世行轉生已則通達無我。此顯示隨順出離相也。余釋與天親略同。按此出離中。則無人無法總名有為則乖百法無我也。何者如自性相是共相見識真如亦是一切法共相所顯。豈無彼自性耶。若無自性者。不得言六種無為。既差別不同。各有自性明矣。是則自性相中具有有無句性何得。唯言有為相也。又出離相是二無我。此則出離。于有為無為之外不是有為無為之間也。無為尚自出離。何得入四有為乎。奚名義之乖繆若此。故知。計著四相所為四相皆無自性。具在傳文。故能斷本云。諸和合所為則為有為為無為也。諸大乘經多說此喻。或一或二或七或九或十。或廣如凈名。以一切喻喻身妙德以喻眾生。曇

無竭以喻如來豈可星翳定喻相見乎。故知用易解空況難解空是則空中塵界。真應二身尚無自性何況諸法。所以用茲九喻通顯三無。皆非有性。此為正釋。

問。心及心法已聞。於五眼境中六種無為聞之。於四果論內十一色解之。於八識圖中二十四不相應請為出之　答。不相應行法略有二十四種。一得。二命根。三眾同分。四異生性。五無想定。六滅盡定。七無想事。八名身。九句身。十文身。十一生。十二老。十三住。十四無常。十五流轉。十六定異。十七相應。十八勢速。十九次第。二十方。二十一時。二十二數。二十三和合性。二十四不和合性。問。若說法時出諸經中相違過失及噁心論義墮四惡道。佛有明言何得斥諸經論。及無著天親所解自稱其傳誹謗聖人將墜大坑。如何自曉。答。按法華經云。眾生諸根鈍著樂癡所盲。如斯之等類云何而可度。我寧不說法疾入于涅槃。尋念過去佛所行方便力。我今所得道亦應說三乘。爰夫有情善種成熟智慧利根。佛則不說三乘唯宣一實。所云諸法寂滅相。不可以言宣。此則所則所知相自性寂滅一實之理也。言語道斷也。故知不但對彼三機人天亦須接引故。說五戒十善四禪四空。然有厭俗之情。雖勵入真之志未深。所以遍說無生對除人我。是則涅槃佛法僧之差別也。如摩尼

【現代漢語翻譯】現代漢語譯本：無竭用譬喻如來，難道可以用星光被遮蔽來確定譬喻相見嗎？因此可知，用容易理解的空來比況難以理解的空，那麼在空中，塵界、真身、應化身尚且沒有自性，更何況其他諸法呢？所以用這九種譬喻來通達顯現三無（無我、無人、無眾生），都不是有自性的。這是正確的解釋。

問：心及心法已經聽聞了，關於五眼所見的境界中的六種無為也聽聞了，在四果論中關於十一種色的解釋也明白了，在八識圖中關於二十四種不相應行法，請您解釋一下。答：不相應行法略有二十四種：一、得（獲得）；二、命根（生命力）；三、眾同分（眾生的共同性）；四、異生性（凡夫的性質）；五、無想定（沒有念想的禪定）；六、滅盡定（滅盡一切感受和念想的禪定）；七、無想事（無想的狀態）；八、名身（名稱的集合）；九、句身（句子的集合）；十、文身（文字的集合）；十一、生（出生）；十二、老（衰老）；十三、住（持續）；十四、無常（變化）；十五、流轉（相續）；十六、定異（確定不同）；十七、相應（相互關聯）；十八、勢速（迅速）；十九、次第（順序）；二十、方（方位）；二十一、時（時間）；二十二、數（數量）；二十三、和合性（聚合的性質）；二十四、不和合性（不聚合的性質）。問：如果說法時出現與諸經相違背的過失，以及用噁心來論議，會墮入四惡道。佛有明確的教誨，為何要指責諸經論，以及無著（Asanga）天親（Vasubandhu）的解釋，還自稱是他們的傳承，誹謗聖人，將要墜入大坑。如何才能明白呢？答：按照《法華經》所說：『眾生諸根遲鈍，貪戀世俗，被愚癡所矇蔽。像這樣的人，怎麼可以度化呢？我寧可不說法，迅速進入涅槃。』後來想到過去諸佛所使用的方便之力，我現在所證悟的道，也應該說三乘（聲聞乘、緣覺乘、菩薩乘）。凡是有情眾生，善根成熟，智慧銳利，佛就不說三乘，只宣說一實相。所說的諸法寂滅相，是不可以用言語表達的。』這就是所知之相，自性寂滅，一實之理。言語的道路斷絕了。因此可知，不但要針對那三機（上、中、下三種根器）之人，人天也需要接引，所以說五戒、十善、四禪、四空。然而，有些人厭惡世俗的情感，雖然努力進入真理的志向還不深刻，所以普遍地宣說無生，對治人我和法我。這就是涅槃、佛法、僧的差別。如同摩尼（如意寶珠）...

【English Translation】 English version: Can the inexhaustible be compared to the Tathagata? Can the meeting be determined by the metaphor of the obscured starlight? Therefore, it is known that using the easily understood emptiness to compare the difficult-to-understand emptiness, then in the emptiness, the realms of dust, the true body, and the manifested body do not have self-nature, let alone all other dharmas? Therefore, these nine metaphors are used to thoroughly reveal the three non-existences (no self, no person, no sentient being), none of which have self-nature. This is the correct explanation.

Question: The mind and mental dharmas have already been heard, and the six unconditioned dharmas in the realm seen by the five eyes have also been heard. The explanation of the eleven types of form in the Four Fruits Treatise is also understood. In the Eight Consciousness Diagrams, please explain the twenty-four non-associated formations. Answer: There are approximately twenty-four types of non-associated formations: 1. Attainment (Prāpti); 2. Life-force (Jīvitendriya); 3. Commonality of beings (Nikāyasabhāga); 4. Nature of ordinary beings (Pṛthagjanatva); 5. Non-perception Samādhi (Asamjñāsamāpatti); 6. Cessation Samādhi (Nirodhasamāpatti); 7. State of non-perception (Asamjñika); 8. Aggregate of names (Nāmakāya); 9. Aggregate of sentences (Padakāya); 10. Aggregate of letters (Vyañjanakāya); 11. Birth (Jāti); 12. Aging (Jarā); 13. Duration (Sthiti); 14. Impermanence (Anityatā); 15. Transformation (Pariṇāma); 16. Determination of difference (Viśeṣa); 17. Association (Samprayoga); 18. Rapidity (Java); 19. Sequence (Anupūrvatā); 20. Direction (Deśa); 21. Time (Kāla); 22. Number (Saṃkhyā); 23. Nature of aggregation (Samagri); 24. Nature of non-aggregation (Asamagri). Question: If, when teaching the Dharma, there are faults that contradict the sutras, and if one argues with an evil mind, one will fall into the four evil realms. The Buddha has clearly taught this, so why criticize the sutras and treatises, as well as the explanations of Asanga (無著) and Vasubandhu (天親), and claim to be their lineage, slandering the sages, and about to fall into a great pit? How can one understand this? Answer: According to the Lotus Sutra, 'Sentient beings have dull faculties, are attached to the mundane, and are blinded by ignorance. How can such people be saved? I would rather not teach the Dharma and quickly enter Nirvana.' Later, thinking of the expedient power used by the Buddhas of the past, I should also teach the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) for the path I have realized now. For sentient beings whose roots of goodness are mature and whose wisdom is sharp, the Buddha does not teach the Three Vehicles, but only proclaims the One Reality. The so-called characteristic of the quiescence of all dharmas cannot be expressed in words.' This is the characteristic of what is known, the self-nature is quiescent, and the principle of One Reality. The path of language is cut off. Therefore, it is known that not only for those of the three capacities (superior, middle, and inferior), but also for humans and devas, it is necessary to guide them, so the Five Precepts, the Ten Virtues, the Four Dhyanas, and the Four Formless Realms are taught. However, some people are disgusted with worldly emotions, and although their aspiration to enter the truth is not yet deep, so the non-arising is universally proclaimed to counteract the self of person and the self of dharma. This is the difference between Nirvana, the Buddha Dharma, and the Sangha. Like a Mani (如意寶珠) ...

珠雖無心施各充所求。如有病者乞藥即遂分外希望終不可得。佛說亦然。他皆放此。楞伽經云。

若彼心滅盡　　無乘及乘者　無有乘建立　　我說為一乘

故知無彼五機則一乘不建。亦既宣說深淺有殊。是則后一唯是佛乘。前四並非佛法。或者乃以人法疑于天乘。或以前四而疑后一。或以後一而疑前四。乃至五五相疑成二十五重違滯。此則對機無礙何有相違。且一一乘中自有深淺。於此生惑疑網增多。豈誠言之足深但識照之自淺也。且如不凈小觀即有正邪想。不凈時乃見佛相境。觀相違則為邪觀。何況觀佛見不凈相而得為正觀者乎。如小乘機人。若為說大乘則誹謗不受墮于大坑。所以三七日中思惟不說一乘良為此也。況正說佛乘。而乃雜以獨舉聲聞人天之法。豈非惑乎。然有解說者。或以聲法而解佛法。或以佛法而解人天法。或以初地法而解十地法。對彼本乘雖為正法。將詮此道正是邪言。況乎悟入。真宗清凈妙覺無性無得在五乘之表。雜以無相無生猶甚不可。況以俗中苦空無常無我有為無為釋成現觀者乎。悲夫悲夫何迷繆之甚也。何以知其然。按攝論云。其有未得真智。覺者于唯識中由教及理應可比知。無性釋云。由至教量及由比量雖未證得。唯識真知應可比知。故知至教即了義經也。非至教即不了

義也。且如度量權衡一。于天下格律令式四海不殊。然而狹幅大尺越于程章誤出故違乖于彝。則自不遵奉自不較量。既受其事兼累良善知而故。縱豈曰存公至若四量四依為未證者之準的通一切義理格一切經論。安可不從之。安可故違之。豈可以已遵奉以已不較量而責于遵奉乎。而責于較量乎。故知對機正說本不相違。妄程邪愚解釋乖繆。是則出諸經中相違過失。魔得其便自取三塗故。云好心論義生五凈居。噁心論義墮四惡道。此傳唯明悟入成乎。正覺茍違此觀咸所不依。且智覺真詮猶為增語。況自心現量而為至實者乎。所以有同不同。良為此也。故知。一宣凈覺則福智無窮。以能斥諸邪妄故。一從菩薩則罪業無量。以毀歿圓照故非但自身留滯柳。亦迷誤群生所以。無著云。

下人於此深大法　　不能覺知及信向　世間眾人多如此　　是以此法成荒廢

原夫諸佛降靈懸遠難遇。設使逢遇聞法更難。設得聞法聞深又難。設聞深法信解彌難。設能信解悟入最難。此則悟入不悟入。在於精勤不精勤不在聞說也。愿同修住者無自輕烏無自棄烏如頌云。

集求諸欲無厭足　　集欲未足而命終　妻子珍寶及名位　　臨命終時無隨者　唯有施戒不放逸　　今身後身為伴侶

金剛般若波羅蜜經傳外傳卷下

【現代漢語翻譯】現代漢語譯本：這是『義』的解釋。比如，度量權衡的標準是統一的，天下的法律、規章制度都是一樣的。然而，如果度量器具的尺寸不準確，超過了規定的標準，或者因為錯誤而導致違背了常理，那麼人們自然就不會遵守，自然就不會去衡量。如果負責管理的人明知故犯，那麼就會連累善良的人。難道這能說是秉公辦事嗎？至於四量（catuhpramana，四種衡量標準）和四依（catuhpratisarana，四種依靠），是作為尚未證悟者的準則，貫通一切義理，衡量一切經論的。怎麼可以不遵循呢？怎麼可以故意違背呢？難道可以因為自己已經遵循或不遵循，就去責備別人是否遵循嗎？難道可以因為自己已經衡量或不衡量，就去責備別人是否衡量嗎？所以說，對機說法本來就不會互相違背，只是那些胡亂猜測、心懷邪念、愚昧無知的人才會做出錯誤的解釋。這樣一來，就會導致經典之間出現互相矛盾的過失，魔（mara）就會趁機作亂，自己也會墮入三惡道。所以說，用好的心態討論佛法，可以往生五凈居天（pañcaśuddhāvāsa）；用惡的心態討論佛法，就會墮入四惡道。這部經的傳譯，只是爲了闡明開悟和證入的道理。如果違背了這個觀點，那麼一切修行都將無所依憑。即使是智覺大師的真詮，也還只是增益之語，更何況是自心顯現的境界呢？所以才會有相同和不同的說法，原因就在這裡。因此要知道，宣揚清凈的覺悟，就能獲得無量的福德和智慧，因為能夠駁斥各種邪說妄論。如果聽從菩薩的教導，卻心懷邪念，那麼罪業就會無量無邊，因為這樣會毀壞圓滿的照見。這不僅會使自身停留在迷途之中，還會迷惑眾生。所以，無著（Asanga）菩薩說：

『下劣之人對於這甚深大法，不能覺悟，也不信受。世間眾人大多如此，所以此法才會荒廢。』

追溯本源，諸佛降臨世間非常稀有難遇。即使有幸遇到，聽聞佛法也很難。即使聽聞佛法，聽聞甚深之法更難。即使聽聞甚深之法，信受理解更加困難。即使能夠信受理解，開悟證入最為困難。所以說，開悟與否，在於是否精進，而不在於是否聽聞。希望一同修行的同伴們，不要輕視自己，也不要自暴自棄。正如偈頌所說：

『積聚各種慾望，永遠沒有滿足的時候，慾望還沒有滿足，生命就結束了。妻子、珍寶以及名位，臨命終時沒有一樣可以跟隨自己。只有佈施、持戒和不放逸，才能在今生和來世成為伴侶。』

《金剛般若波羅蜜經傳外傳》卷下

【English Translation】 English version: This is the explanation of 'righteousness' (義, yi). For example, the standards of measurement are unified, and the laws and regulations of the world are the same. However, if the dimensions of the measuring instruments are inaccurate, exceeding the prescribed standards, or if they violate common sense due to errors, then people will naturally not comply, and naturally will not measure accordingly. If the person in charge knowingly violates the rules, then it will implicate good people. Can this be said to be acting impartially? As for the four measures (catuhpramana, four kinds of measurement standards) and the four reliances (catuhpratisarana, four kinds of reliance), they serve as the criteria for those who have not yet attained enlightenment, connecting all meanings and measuring all scriptures. How can one not follow them? How can one deliberately violate them? Can one blame others for whether they follow or not, based on whether one has followed or not? Can one blame others for whether they measure or not, based on whether one has measured or not? Therefore, teaching according to the capacity of the audience does not inherently contradict itself; it is only those who speculate wildly, harbor evil thoughts, and are ignorant who make erroneous interpretations. In this way, it will lead to contradictions among the scriptures, and Mara (魔, demon) will take the opportunity to cause chaos, and one will fall into the three evil realms. Therefore, it is said that discussing the Dharma with a good mind can lead to rebirth in the five Pure Abodes (pañcaśuddhāvāsa); discussing the Dharma with an evil mind will lead to falling into the four evil realms. The transmission of this scripture is only to clarify the principles of enlightenment and entry. If one violates this view, then all practices will have nothing to rely on. Even the true commentary of Zhi Jue (智覺, a Buddhist master) is still just supplementary words, let alone the realm manifested by one's own mind? That is why there are statements of sameness and difference, and the reason lies here. Therefore, know that proclaiming pure enlightenment can obtain immeasurable merit and wisdom, because it can refute all kinds of heresies and delusions. If one listens to the teachings of the Bodhisattva (菩薩, enlightened being) but harbors evil thoughts, then the karmic offenses will be immeasurable, because this will destroy perfect illumination. This will not only keep oneself in delusion but also mislead sentient beings. Therefore, Asanga (無著, a Buddhist philosopher) said:

'Inferior people cannot awaken to or believe in this profound Dharma. Most people in the world are like this, so this Dharma becomes desolate.'

Tracing back to the origin, the descent of Buddhas (諸佛, enlightened beings) into the world is extremely rare and difficult to encounter. Even if one is fortunate enough to encounter them, hearing the Dharma is difficult. Even if one hears the Dharma, hearing the profound Dharma is even more difficult. Even if one hears the profound Dharma, believing and understanding it is even more difficult. Even if one can believe and understand it, attaining enlightenment and entry is the most difficult. Therefore, whether one attains enlightenment or not depends on whether one is diligent, not on whether one has heard the teachings. I hope that fellow practitioners will not underestimate themselves or give up on themselves. As the verse says:

'Accumulating various desires, there is never a time of satisfaction; before desires are satisfied, life ends. Wife, children, treasures, and fame, none of them can follow one at the time of death. Only giving, keeping precepts, and non-negligence can be companions in this life and the next.'

《Diamond Prajna Paramita Sutra Transmission Outside Transmission》Volume 2