金剛般若波羅蜜經 分三十二 應化非真分
一部說盡「無住、即非」的經，走到最後，佛沒有留下一句驚天動地的結論，只留下一個看的方法：「一切有為法，如夢、幻、泡、影，如露亦如電，應作如是觀。」凡是因緣湊合、生滅造作的東西，都像夢、像幻、像水上一個泡、像牆上一道影，像清晨草尖的露，像天邊一閃的電——要這樣去看它。要緊的是，這不是教人把世界看空成虛無，而是看穿它無實的自性，卻照樣承認它宛然現起、相續不斷：論本把這偈的最後一喻「雲」，逕歸到那執持萬法種子的藏識，正是說有為如幻而非無、如幻而有所依。在世間為人說法的，是佛應機而現的化身——說法而不執有可說之體，不自言是化，心如真如那樣安住不動；不住生死，也不住涅槃，只是不息地化現入世、利益眾生。於是法身的「如如不動」與化身的「為人演說」，從來不相妨。經到這裡說完了，眾人聞而歡喜、信而領受、依而奉行——觀有為如幻，原不是看破之後的冷漠，是看清之後，仍能歡喜地把這部經奉行出去。
A sūtra that has spoken to the very end of "non-abiding" and "is, yet is not," arriving at its close, leaves behind no earth-shaking conclusion — only a way of looking: 「一切有為法，如夢、幻、泡、影，如露亦如電，應作如是觀」(All conditioned dharmas are like a dream, an illusion, a bubble, a shadow, like dew and like lightning too — thus should one contemplate them). Whatever is assembled from conditions, whatever is produced through arising and ceasing, is like a dream, like an illusion, like a bubble on water, like a shadow on a wall, like the dew on the tips of the morning grass, like a flash of lightning at the edge of the sky — this is how one should look at it. What matters is that this does not teach one to look the world empty into nothingness, but to see through its lack of a real self-nature while still granting that it manifestly arises and continues unbroken: the treatise routes the last simile of the verse, "cloud" (雲), straight back to the storehouse-consciousness (藏識, ālaya-vijñāna) that holds the seeds of all dharmas — which is just to say that the conditioned is illusion-like yet not nothing, illusion-like yet with something on which it depends. The one who teaches the Dharma for others in the world is the transformation-body (化身, nirmāṇakāya) the Buddha manifests in response to capacities — teaching yet not grasping any real essence that could be taught, not calling himself a manifestation, his mind abiding unmoved as suchness itself; abiding neither in birth-and-death nor in nirvāṇa, only ceaselessly manifesting into the world to benefit beings. And so the Dharma-body's "thus, thus, unmoving" and the transformation-body's "teaching for others" have never obstructed one another. Here the sūtra finishes its speaking, and the assembly, having heard it, rejoices, believes and accepts, and reverently puts it into practice — to contemplate the conditioned as illusion-like was never the coldness that comes after seeing through, but the willingness, once one has seen clearly, still to carry this sūtra joyfully into practice.
Shi Huijing · Zhiyue · jingang · Division 32 · Manifestation Is Not the Real · essence · Spring 2026
〔一〕福德較量：持說此經，勝於滿世界七寶布施
經曰：
「須菩提！若有人以滿無量阿僧祇世界七寶持用布施，若有善男子、善女人發菩薩心者，持於此經乃至四句偈等，受持、讀誦、為人演說，其福勝彼。
「須菩提！假如有人拿能裝滿無量無數世界的七寶去布施；又假如有發了菩薩心的善男子、善女人，受持這部經，乃至只是其中的四句偈，能夠領受、奉持、讀誦，並且為別人演說——那麼後者所得的福德，要勝過前者。」
〔二〕云何演說：不取於相，如如不動
經曰：
云何為人演說？不取於相，如如不動。何以故？
「那麼，怎樣才算是為人演說呢？要不執取一切外相，心如真如那樣安住不動。為什麼這樣說呢？」
〔三〕六喻偈：一切有為法，如夢幻泡影
經曰：
「一切有為法， 如夢、幻、泡、影， 如露亦如電， 應作如是觀。」
「一切因緣造作而成的法，都像夢、像幻、像水泡、像影子，也像清晨的露水、像閃電——應當這樣去看它們。」
〔四〕流通：聞佛所說，皆大歡喜，信受奉行
經曰：
佛說是經已，長老須菩提及諸比丘、比丘尼、優婆塞、優婆夷，一切世間天、人、阿修羅，聞佛所說，皆大歡喜，信受奉行。
佛說完這部經之後，長老須菩提，以及在座的比丘、比丘尼、在家的男居士、女居士，連同一切世間的天眾、人眾、阿修羅，聽了佛所說的法，都生起極大的歡喜，誠心領受，依教奉行。
[1] Weighing the merit: upholding and expounding this sūtra surpasses the gift of seven treasures filling whole worlds
The sūtra says:
「須菩提！若有人以滿無量阿僧祇世界七寶持用布施，若有善男子、善女人發菩薩心者，持於此經乃至四句偈等，受持、讀誦、為人演說，其福勝彼。
"Subhūti! Suppose someone were to give away, as a gift, enough of the seven treasures to fill measureless, countless world-systems. And suppose there were a good man or good woman who has aroused the bodhisattva-mind, who upholds this sūtra — even so much as a four-line verse from it — receiving and keeping it, reciting it, and expounding it for others. The merit of the latter surpasses that of the former."
[2] How to expound it: not grasping at marks, unmoving as suchness itself
The sūtra says:
云何為人演說？不取於相，如如不動。何以故？
"And how should one expound it for others? Without grasping at any mark, the mind abiding unmoved, like suchness itself. Why is this?"
[3] The verse of six similes: all conditioned dharmas are like a dream, an illusion, a bubble, a shadow
The sūtra says:
「一切有為法， 如夢、幻、泡、影， 如露亦如電， 應作如是觀。」
"All dharmas formed by causes and conditions are like a dream, an illusion, a bubble, a shadow; like the morning dew, and like a flash of lightning — one should contemplate them in just this way."
[4] The transmission: hearing the Buddha's teaching, all rejoiced greatly and put it into practice
The sūtra says:
佛說是經已，長老須菩提及諸比丘、比丘尼、優婆塞、優婆夷，一切世間天、人、阿修羅，聞佛所說，皆大歡喜，信受奉行。
When the Buddha had finished teaching this sūtra, the elder Subhūti, together with the monks, nuns, laymen, and laywomen present, and all the worldly devas, humans, and asuras, having heard what the Buddha taught, all rejoiced greatly, received it in faith, and carried it out in practice.
Shi Huijing · Zhiyue · jingang · Division 32 · Manifestation Is Not the Real · vernacular · Spring 2026
拿三性（遍計所執·依他起·圓成實）、有為如幻、八識與賴耶種子、化身法身、無住涅槃，來照金剛經收尾的「不取於相、如如不動」與「一切有為法如夢幻泡影」。
全經之末：法空之觀，及於一切有為
這是金剛經的最後一分。佛先作一次福德的較量：拿能裝滿無量世界的七寶去布施，比不上受持這部經、為人演說四句偈的福。前半（分一至十六）的較量，多就「相、眾生、福德」這些身外境說空，遣的是「我」這一重執——唯識叫人我執，所障是煩惱障。到了後半（分十七至卅二），刀鋒轉深：分十七顯「通達無我、法」，把空推到「法」上；分二十二說「無有少法可得」；到這一分，以六喻收於「一切有為法如幻」——空的對象，已及於一切因緣造作之法了。這後半所破的，是把心所變的法當成心外實有的那一重執，唯識叫法我執，所障是所知障。窺基依世親，正把後半判作「第二周為斷障，障即所知」——前一周淨煩惱障，這一周轉斷所知障。本分以「有為如幻」作結，是這破法執之路的終點。
不取於相，如如不動：化身說法，依他而現、不執可說之體
佛問：怎樣才算「為人演說」？答：「不取於相，如如不動。」這句話，正映著三性。
先說化身。佛有法身、報身、化身；在世間應機說法的，是化身——隨眾生根機而緣現的佛身（依緣而起，不是一個獨立自存的實體）。化身說法這件事，是依他起：依緣而現，宛然有它的說法之相，所以可說「為人演說」。世親點得最透：化身諸佛說法時，「不言我是化身」——不自標榜「我是化現的佛」，正因不如此自說，所說才是正說（世親「以不如是說，是故彼說正」）。無著也說：化身演說，「不演說彼法有可說體」——不把法說成一個有實在可說之體的東西，這才不是顛倒的染說。
於是「不取於相」一句，遣的就是那層遍計所執——把說法執成「有一個實在可說的法體、有一個實在說法的我」。這一層妄計，本來無體。而「如如不動」，古德拆「如如」二字各有所指：上一個「如」是比喻，下一個「如」是真如（窺基「下一『如』字是真如，上一『如』字是比喻」；吉藏「下『如』字則是如法性之如」）——意思是：化身說法之時，心如真如那樣湛寂不動、不取有為之相。智顗從止觀讀它：「上如是智，下如是境，心境符合故得不動」——能照的智與所照的境相契，故不動。
合起來看：化身緣現而說（依他起，是名演說），不執有實可說之體、不自言是化（遣遍計所執），心如真如而不取相（圓成實之不動）。羅什以「不取於相、如如不動」一語說的，異譯本作「云何為人演說而不名說，是名為說」——說而不執有可說之體，正是這一句的另一種說法（世親論逕釋此即非句）。能斷諸本的「即非」三段式，與羅什的「不取於相」，所指是同一件事。
一切有為法，如夢幻泡影：有為如幻，依他無自性
接著是全經最有名的六喻偈：「一切有為法，如夢、幻、泡、影，如露亦如電，應作如是觀。」這偈也是一個完整的三性式。
- 「一切有為法」＝依他起：「有為法」就是一切因緣和合所造作的法（玄奘譯作「諸和合所為」，正點出「眾緣和合而造作」這層意思）。緣生諸法宛然現起，所以說「一切有為法」。
- 「如夢、幻、泡、影」＝遣遍計所執：有為法沒有實在的自性，像夢、像幻、像水泡、像影子——並不是凡夫所執的那種「實有之法」。所遣的，正是「有為法為實有」這一層妄計；而這一層，屬於所知障所執的「法我」，不是前半所破的「人我」。世親說「觀有為法亦復如是，以顛倒見故」——之所以見有為為實，是顛倒見；如幻而觀，便是遣這顛倒。
- 「應作如是觀」＝立圓成實：「如是觀」不是觀成一無所有，而是以正智如實觀照。世親說，以這樣的九種正智觀九種有為境，便能「於有為法中，得無垢自在」——遣盡妄執、轉染成淨之處，圓成實（轉依、無垢自在）就立起來了。
所以六喻的「如幻」，不是教人把世界看空成虛無；般若用一個「空」字總說有為之無實，唯識則用三無性點明這「空」到底空的是什麼：遍計所執是「相無性」（它的相本來就無）、依他起是「生無性」（它沒有自然而生的自性，只是依他緣起）、圓成實是「勝義無性」（它是離一切遍計的勝義）。「如夢幻」空的是遍計那一層實執，不是把依他、圓成也一併抹掉。
九喻配賴耶：有為如幻，而以八識、阿賴耶為依
羅什傳本作六喻（夢·幻·泡·影·露·電），而世親、無著所據的論本，以及玄奘、真諦等異譯，俱作九喻（星·翳·燈·幻·露·泡·夢·電·雲）——古德智顗就直判「此中舉六，論本明九」。喻數雖有六、九之異，所顯同是「有為如幻」一義。
九喻系尤能見出這「如幻」的唯識讀法。世親不是把九喻當作隨意排列的譬喻，而是逐喻配一種有為境：星（為日光所掩、有而不現，喻能見的心法）、翳（眼病見毛輪等妄相，喻所緣的境相）、燈（依貪愛而住，喻識）、幻（器世間種種差別無一實體，喻居處）、露（暫時即逝，喻身）、泡（眾緣合生，喻受用）、夢（唯是追念，喻過去法）、電（剎那不住，喻現在法）、雲（喻未來法）。要緊的是末一喻——「雲」喻未來法，世親逕歸到阿賴耶識：「阿賴耶識在種子位，體能攝藏諸種子」（流支譯作「子時阿黎耶識與一切法為種子根本」）。
這就把「有為如幻」一語讀得極深：有為諸法如幻而非無，因為它們有所依——八識，特別是執持一切種子的阿賴耶識（一切法生起的根本識，藏著它們的種子，故名「藏識」）。如幻者，無實自性（遍計所遣）；而其所以宛然現起、相續不斷，正因有阿賴耶識持種為依（依他所成）。這正是唯識「依他起、唯識所現、無自性」的讀法。
不住涅槃：非有為，非離有為
九喻偈在世親論裡，還回答了一個疑：諸佛若常為眾生說法，怎麼又說如來入涅槃？世親答以「非有為非離，諸如來涅槃」——諸佛的涅槃，不是有為法，也不離有為法。為什麼？因為佛得涅槃之後，仍以化身說法、示現世間之行，為利益眾生（世親「諸佛以不住涅槃、以不住世間」）。
用唯識說，這正是佛果位上的無住涅槃：斷盡煩惱、所知二障、轉依所成之後，既不住於生死、也不住於涅槃——不住生死，故已斷障解脫；不住涅槃，故仍化身入世、利生不息。所以「如如不動」（法身不動）與「為人演說」（化身常說）並不相妨：不動而恒說、恒說而觀有為如幻，是同一件事的兩面。真諦譯甚至把「如如不動，恒有正說」直接併入偈中，正顯這「不動而恒說」之一貫。
流通：歡喜信受，奉行而出
全經以流通收束：佛說經已，四眾弟子與一切世間天、人、阿修羅，聞佛所說，皆大歡喜，信受奉行。古德三家（三論吉藏、天台智顗、唯識窺基）都判末段為流通分；窺基稱之為「喜悟修行分」——聞而歡喜（喜）、信而領受（悟）、依而奉行（修行）。一部說盡「無住、即非、有為如幻」的經，末了不是停在玄談裡，是落在「奉行」二字上：如其「不取於相」之法而受持、如其「有為如幻」之觀而修行。觀照與奉行相續而出，這才是「如是觀」的歸著。
唯識為鏡：同一實相，經語與論語
以唯識為鏡讀這一分，不是說唯識的賴耶、三性、九喻配境之學從金剛經流出——八識、阿賴耶、種子、三性之說，自有其經源（解深密、瑜伽）與論本，般若另是一系；而是同一「有為如幻、不取於相」的實相，金剛經以經語（一切有為法如夢幻泡影·不取於相如如不動）說，唯識以論語（依他起·九喻配境·阿賴耶識持種·無住涅槃）說，兩相對照，其義益顯。
三十頌說八識、說阿賴耶識為「一切種」「異熟」、說「諸識轉變，分別所分別」，與本分「九喻配境、雲喻歸阿賴耶種子位」相應——有為如幻，而以阿賴耶為依，即依他起、唯識所現。二十論明境如夢中所見、無實外境，與本分「有為法如夢、如幻」相印。辯中邊論立「虛妄分別有」、明依他如幻事，與「有為如幻、無自性」相通。攝大乘論以幻、夢等喻讀依他起相、明變化身（化身）說法，與本分「一切有為法如九喻」「化身演說而不染」相應。成唯識論說依他起、阿賴耶識攝藏諸法種子、四位有為法皆無自性，與本分「九喻配阿賴耶識在種子位攝藏諸種子」相應。般若一系的心經「色即是空」「諸法空相，不生不滅」，亦同此觀有為無自性之門——心經約五蘊說，本分約一切有為說。一句收束：金剛經以經語說的「一切有為法如幻」，成唯識論以「依他起·阿賴耶識攝藏種子·有為無自性」的技術語說的，是同一件事〔此一會通，釋慧鏡《從百法到金剛》（S5-P10）已明其旨〕。
Bringing the three natures (遍計所執 the wholly-imagined · 依他起 the other-dependent · 圓成實 the perfectly-accomplished), the conditioned as illusion, the eight consciousnesses and the seeds of the storehouse-consciousness (賴耶, ālaya-vijñāna), transformation-body and Dharma-body, and the non-abiding nirvāṇa, to reflect the sūtra’s closing “not grasping at marks, suchly unmoving” and “all conditioned dharmas are like a dream, an illusion, a bubble, a shadow.” The mirror is not the sūtra: Yogācāra is not the source of the Diamond Sūtra but one mirror for reading it.
The Sūtra’s Close: The Contemplation of the Emptiness of Dharmas Reaches All the Conditioned
This is the last division of the Diamond Sūtra. The Buddha first makes a measuring of merit: to give in charity the seven treasures enough to fill measureless worlds does not match the merit of upholding this sūtra and expounding for others even its four-line verse. The earlier half’s (Divisions 1 to 16) measuring spoke emptiness mostly upon those outer objects, “marks, beings, merit,” dispelling the one clinging to “self” — in Yogācāra called the clinging to a self in persons (人我執), obstructed by the afflictive hindrance (煩惱障). By the latter half (Divisions 17 to 32) the blade turns deeper: Division 17 discloses “penetrating the no-self of persons and of dharmas,” pushing emptiness onto “dharmas”; Division 22 says “there is no slight dharma that can be attained”; and by this division, with the six similes, it comes to rest in “all conditioned dharmas are like an illusion” — the object of emptiness has now reached all dharmas of conditioned fabrication. What this latter half breaks is the clinging that takes the dharmas manifested by mind as really existent outside the mind — in Yogācāra called the clinging to a self in dharmas (法我執), obstructed by the cognitive hindrance (所知障). Kuiji, following Vasubandhu, judges the latter half precisely as “the second round, for severing the hindrance — the hindrance being the cognitive” — the first round purifies the afflictive hindrance, this round severs-by-transformation the cognitive hindrance. This division’s closing with “the conditioned is like an illusion” is the terminus of this road of breaking the clinging-to-dharmas.
Not Grasping at Marks, Suchly Unmoving: The Transformation-Body Teaches, Manifesting Dependently, Not Grasping a Sayable Substance
The Buddha asks: how does one count as “expounding for others”? The answer: 「不取於相，如如不動」— not grasping at marks, suchly unmoving. This statement reflects exactly the three natures.
First, the transformation-body. The Buddha has Dharma-body, reward-body, transformation-body; the one that expounds the Dharma in the world in response to capacities is the transformation-body (化身) — the Buddha-body manifested in dependence on the capacities of beings (arising in dependence on conditions, not an independently self-existent entity). This matter of the transformation-body teaching is dependent-arising (依他起): manifesting in dependence on conditions, vividly possessing its mark of teaching, so that one may say “expounding for others.” Vasubandhu points it through: when the transformation-body buddhas teach the Dharma, 「不言我是化身」— they do not say “I am the transformation-body” — they do not proclaim “I am the manifested Buddha,” and precisely because they do not so proclaim, what they teach is right teaching (Vasubandhu: 「以不如是說，是故彼說正」— because they do not speak thus, therefore their speaking is right). Asaṅga too says: the transformation-body expounds, 「不演說彼法有可說體」— not expounding that those dharmas have a sayable substance — not speaking the Dharma as a thing with a real sayable substance, and only thus is it not the inverted, defiled teaching.
So the phrase “not grasping at marks” dispels that layer of the wholly-imagined (遍計所執) — grasping the teaching as “there being a real sayable dharma-substance, a real self that teaches.” This layer of wrong reckoning is inherently without essence. And “suchly unmoving” — the ancient masters parse the two characters “如如” each with its own reference: the first “如” is a simile, the second “如” is suchness (Kuiji: 「下一『如』字是真如，上一『如』字是比喻」— the lower “如” is suchness, the upper “如” is a simile; Jizang: 「下『如』字則是如法性之如」— the lower “如” is the “suchness” of dharma-nature) — meaning: when the transformation-body teaches, the mind is, like suchness, limpid and unmoving, not grasping the marks of the conditioned. Zhiyi reads it from calm-and-insight: 「上如是智，下如是境，心境符合故得不動」— the upper “如” is wisdom, the lower “如” is object; mind and object according, hence unmoving — the illuminating wisdom and the illuminated object accord, hence unmoving.
Taken together: the transformation-body manifests dependently and teaches (the other-dependent, “is called expounding”), grasps no real sayable substance and does not proclaim itself a transformation (dispelling the wholly-imagined), the mind like suchness not grasping marks (the perfectly-accomplished’s unmoving). Kumārajīva’s “not grasping at marks, suchly unmoving” is, in the variant translations, “how does one expound for others yet not be called expounding — this is called expounding,” teaching yet not grasping a real sayable substance, which is just another way of saying this phrase (Vasubandhu’s treatise glosses it directly as the “is-not” phrase). The Nengduan versions’ three-phrase “is-not” pattern and Kumārajīva’s “not grasping at marks” point to one and the same matter.
All Conditioned Dharmas Are Like a Dream, an Illusion, a Bubble, a Shadow: The Conditioned Is Like an Illusion, the Other-Dependent Without Intrinsic Nature
There follows the whole sūtra’s most famous six-simile verse: 「一切有為法，如夢、幻、泡、影，如露亦如電，應作如是觀」— all conditioned dharmas are like a dream, an illusion, a bubble, a shadow, like dew and also like lightning; one should contemplate them thus. This verse too is a complete three-natures pattern.
- “All conditioned dharmas” = the other-dependent (依他起): “conditioned dharmas” (有為法) are all dharmas fabricated by the conjoining of causes and conditions (Xuanzang renders it 「諸和合所為」— all that is fabricated by conjoining, pointing out exactly this sense of “fabricated by the conjoining of a manifold of conditions”). The dependently-arisen dharmas arise vividly, and so it says “all conditioned dharmas.”
- “Like a dream, an illusion, a bubble, a shadow” = dispelling the wholly-imagined (遍計所執): conditioned dharmas have no real intrinsic nature, like a dream, like an illusion, like a water-bubble, like a shadow — they are not the kind of “really existent dharma” the ordinary grasp. What is dispelled is the layer of wrong reckoning that “conditioned dharmas are really existent”; and this layer belongs to the self-in-dharmas (法我) grasped by the cognitive hindrance (所知障), not the “self-in-persons” broken by the earlier half. Vasubandhu says 「觀有為法亦復如是，以顛倒見故」— contemplating conditioned dharmas is likewise [an illusion], because of inverted seeing — to see the conditioned as real is inverted seeing; to contemplate it as illusion is to dispel this inversion.
- “One should contemplate them thus” = establishing the perfectly-accomplished (圓成實): “contemplating thus” is not contemplating into a sheer nothing, but contemplating as it really is with right wisdom. Vasubandhu says that by contemplating the nine kinds of conditioned objects with these nine kinds of right wisdom, one can 「於有為法中，得無垢自在」— within conditioned dharmas, attain stainless mastery — where wrong clinging is exhausted and the defiled is turned into the pure, the perfectly-accomplished (the transformation of the basis, stainless mastery) stands up.
So the “like an illusion” of the six similes is not teaching one to look at the world as void nothingness; Prajñā states the unreality of the conditioned wholesale with the one word “emptiness,” while Yogācāra makes plain, with the three non-natures (三無性), what exactly this “emptiness” empties: the wholly-imagined is “the no-nature of marks” (相無性, its mark is inherently nothing), the other-dependent is “the no-nature of arising” (生無性, it has no self-arisen intrinsic nature, arising only in dependence on others), the perfectly-accomplished is “the no-nature of ultimate meaning” (勝義無性, it is the ultimate apart from all the wholly-imagined). What “like a dream, an illusion” empties is that layer of wholly-imagined real-clinging, not a wiping-away of the other-dependent and the perfectly-accomplished as well.
The Nine Similes Matched to the Storehouse-Consciousness: The Conditioned Is Like an Illusion, Yet Has the Eight Consciousnesses and the Storehouse-Consciousness as Its Basis
Kumārajīva’s transmitted text gives six similes (dream · illusion · bubble · shadow · dew · lightning), while the treatise-text relied on by Vasubandhu and Asaṅga, and the variant translations of Xuanzang and Paramārtha, all give nine similes (star · cataract-film · lamp · illusion · dew · bubble · dream · lightning · cloud) — so Zhiyi judges directly that “here six are raised, the treatise-text clarifies nine.” Though the number of similes differs, six or nine, what they disclose is the same one meaning, “the conditioned is like an illusion.”
The nine-simile system can especially show the Yogācāra reading of this “like an illusion.” Vasubandhu does not take the nine similes as a casually-arranged set of metaphors, but matches each simile to a kind of conditioned object: star (dimmed by sunlight, present yet not appearing — figuring the perceiving mind-dharmas), cataract-film (the diseased eye seeing false marks like hair-rings — figuring the object-marks taken as objects), lamp (abiding in dependence on craving — figuring consciousness), illusion (the container-world’s various distinctions, no one of them a real entity — figuring the dwelling-place), dew (momentary and soon gone — figuring the body), bubble (born of the conjoining of conditions — figuring the experienced), dream (only recollection — figuring past dharmas), lightning (not abiding for an instant — figuring present dharmas), cloud (figuring future dharmas). And the crucial last simile — “cloud” figuring future dharmas — Vasubandhu refers directly to the storehouse-consciousness (阿賴耶識, ālaya-vijñāna): 「阿賴耶識在種子位，體能攝藏諸種子」— the storehouse-consciousness, at the position of seeds, is in essence able to gather and store all seeds (Bodhiruci translates it 「子時阿黎耶識與一切法為種子根本」— at the seed-time, the storehouse-consciousness is the root of seeds for all dharmas).
This reads the phrase “the conditioned is like an illusion” to its very depth: the conditioned dharmas are like an illusion yet not nothing, because they have a basis — the eight consciousnesses, and especially the storehouse-consciousness (賴耶, ālaya-vijñāna) that holds and maintains all seeds (the root-consciousness from which all dharmas arise, storing their seeds, hence named the “storehouse-consciousness,” 藏識). Being like an illusion, they have no real intrinsic nature (dispelled by the wholly-imagined); and the reason they vividly arise and continue unbroken is precisely that they have the storehouse-consciousness holding the seeds as their basis (formed of the other-dependent). This is exactly the Yogācāra reading of “the other-dependent · manifested by consciousness alone · without intrinsic nature.”
Not Abiding in Nirvāṇa: Not Conditioned, Not Apart from the Conditioned
The nine-simile verse, in Vasubandhu’s treatise, also answers a doubt: if the buddhas ever teach the Dharma for beings, why is it again said that the Tathāgata enters nirvāṇa? Vasubandhu answers 「非有為非離，諸如來涅槃」— neither conditioned nor apart [from the conditioned] is the nirvāṇa of the Tathāgatas. The buddhas’ nirvāṇa is not a conditioned dharma, nor apart from conditioned dharmas. Why? Because after the Buddha attains nirvāṇa, he still teaches the Dharma by the transformation-body, manifesting worldly conduct, for the sake of benefiting beings (Vasubandhu: 「諸佛以不住涅槃、以不住世間」— the buddhas, by not abiding in nirvāṇa, by not abiding in the world).
In Yogācāra terms, this is precisely the non-abiding nirvāṇa (無住涅槃) upon the fruit-position of buddhahood: after the affliction-hindrance and the cognitive hindrance are exhausted and the transformation of the basis is accomplished, one abides neither in birth-and-death nor in nirvāṇa — not abiding in birth-and-death, for the hindrances are severed and one is liberated; not abiding in nirvāṇa, for one still enters the world by the transformation-body, benefiting beings without cease. So “suchly unmoving” (the Dharma-body unmoving) and “expounding for others” (the transformation-body ever teaching) do not obstruct each other: unmoving yet ever teaching, ever teaching yet contemplating the conditioned as illusion, is the two sides of one same matter. Paramārtha’s translation even folds “suchly unmoving, ever rightly teaching” directly into the verse, disclosing exactly this consistency of “unmoving yet ever teaching.”
Circulation: Rejoicing and Faithfully Receiving, Going Forth in Practice
The whole sūtra closes with circulation: when the Buddha had finished teaching the sūtra, the four assemblies of disciples and all the world’s devas, humans, and asuras, hearing what the Buddha taught, all greatly rejoiced and faithfully received and practiced it. The three lineages of ancient masters (Sanlun’s Jizang, Tiantai’s Zhiyi, Yogācāra’s Kuiji) all judge the closing passage as the circulation section (流通分); Kuiji calls it the “section of rejoicing, awakening, and practice” (喜悟修行分) — hearing and rejoicing (rejoicing), believing and receiving (awakening), relying and practicing (practice). A sūtra that has exhausted “non-abiding, is-not, the conditioned like an illusion” does not, at the last, stop in abstruse talk; it comes to rest on the two words “practice it”: upholding it as its “not grasping at marks” teaches, and cultivating it as its “the conditioned is like an illusion” contemplates. Contemplation and practice continuing forth — this is the destination of “contemplate them thus.”
Yogācāra as Mirror: One Reality, Said in the Sūtra’s Words and in the Treatise’s Words
To read this division with Yogācāra as a mirror is not to say that Yogācāra’s study of the storehouse-consciousness, the three natures, and the nine similes matched to objects flows out of the Diamond Sūtra — the teachings of the eight consciousnesses, the storehouse-consciousness, the seeds, and the three natures have their own scriptural source (the Saṃdhinirmocana, the Yogācārabhūmi) and treatises; the Prajñā corpus is another lineage. Rather, it is the very same reality — “the conditioned is like an illusion, not grasping at marks” — that the Diamond Sūtra states in the words of the sūtra (all conditioned dharmas are like a dream, an illusion, a bubble, a shadow · not grasping at marks, suchly unmoving) and Yogācāra states in the words of the treatise (the other-dependent · the nine similes matched to objects · the storehouse-consciousness holding the seeds · the non-abiding nirvāṇa); set side by side, the meaning shows the more clearly.
The Thirty Verses speak of the eight consciousnesses, of the storehouse-consciousness as 「一切種」 (the totality of seeds) and 「異熟」 (ripening), and of 「諸識轉變，分別所分別」 (the consciousnesses transform, the discriminating and the discriminated), corresponding to this division’s “the nine similes matched to objects · the cloud-simile referred to the seed-position of the storehouse-consciousness” — the conditioned is like an illusion yet has the storehouse-consciousness as its basis, that is, the other-dependent, manifested by consciousness alone. The Twenty Verses make clear that objects are like things seen in a dream, with no real outer object, sealing with this division’s “conditioned dharmas are like a dream, like an illusion.” The Madhyānta-vibhāga establishes “false discrimination exists” and clarifies the other-dependent as an illusion-like event, communing with “the conditioned like an illusion, without intrinsic nature.” The Mahāyāna-saṃgraha reads the mark of the other-dependent through similes of illusion and dream, and clarifies the transformation-body (化身) teaching the Dharma, corresponding to this division’s “all conditioned dharmas are like the nine similes” and “the transformation-body expounds yet is undefiled.” The Cheng weishi lun speaks of the other-dependent, the storehouse-consciousness gathering and storing the seeds of all dharmas, and the conditioned dharmas of the four positions all being without intrinsic nature, corresponding to this division’s “the nine similes matched to the storehouse-consciousness at the seed-position gathering and storing all seeds.” And in the Prajñā lineage, the Heart Sūtra’s 「色即是空」「諸法空相，不生不滅」— form is just emptiness · all dharmas are marked with emptiness, neither arising nor ceasing — is the same gate of contemplating the conditioned as without intrinsic nature — the Heart Sūtra speaks in terms of the five aggregates, this division in terms of all the conditioned. To close in a line: what the Diamond Sūtra states in the sūtra’s words as 「一切有為法如幻」— all conditioned dharmas are like an illusion — and what the Cheng weishi lun states in the technical words of “the other-dependent · the storehouse-consciousness gathering and storing the seeds · the conditioned without intrinsic nature” are one and the same matter 〔this convergence is set out in Shi Huijing’s From the Hundred Dharmas to the Diamond (S5-P10)〕.
Shi Huijing · Zhiyue · jingang · Division 32 · Manifestation Is Not the Real · exposition · Spring 2026
考據Apparatus
一、科判定位（全經末分 · 六喻·流通 · §17 後半）
| 科判系統 | 此分之位 |
|---|---|
| 昭明 32分 | 分三十二 應化非真分（全經之末·流通所收） |
| 釋慧鏡 §17 二分 | 後半（法空·破四見·所知障；樞紐分十七後·法空位之終：六〔九〕喻觀「一切有為法」，破「有為法為實」之法執） |
| 道安 三分 | 流通分（智顗「第三流通叚」[0083b28]；吉藏「第三、流通」[0124a15]；窺基「此第三大段喜悟修行分」[0154b27–28]） |
| 無著十八住 T1510 | 第十七住 證道中佛地六種具足攝轉依之心具足·第三「為不染行住故」——說法不染（「決定實演說；如是演說，而無所染」[0766a17]）·流轉不染（「為流轉不染故，說偈言『如星翳燈幻，露泡夢電雲，於諸有為法，應當如是觀』」[0758b05–07]·「為生死不染故，說星、翳、燈等偈」[0766a22–23]） |
| 世親 二十七疑 T1511/T1513 | 「化身演說·不名說」之釋（「諸佛說法時，不言是化身；以不如是說，是故彼說正」T1511 [0796c14–15]／「諸佛說法時，不言身是化；由不自言故，是其真實說」T1513 [0884b05–06]）→ 「常說法云何入涅槃」之疑（「若諸佛如來常為眾生說法，云何言如來入涅槃？為斷此疑，是故如來說彼偈喻」T1511 [0796c23–25]），答以九喻·九種正觀 |
| 吉藏（三論）T1699 | 「『滿無量』下，此第十五章經……今此一章經，別料簡化身」[0123c06–08]；「『云何為人演說』，釋為他說義」[0123c11–12]；「第三、流通，如文意云云」[0124a15] |
| 智顗（天台）T1698 | 「第三流通叚……文為二，初、付囑，次、奉行。付囑又三，初、正付囑，次、校量，後、方法」[0083b28–c02]；「三『云何為人』下，後方法……釋中有止有觀」[0083c09–11]；「『佛說是經』下，第二奉行流通」[0084a06] |
| 窺基（唯識）T1700 | 依無著「第六行淨住中第三為不染行住」[0154b11–13]，不染復二：說法不染·流轉不染（「二者、流轉不染，謂說九喻」[0154b14–17]）；依世親「此釋展轉疑中大文第四」[0154b20–21]，破「常說法云何入涅槃」疑「故立九喻」[0154b22–23]；末「此第三大段喜悟修行分」[0154b27–28] |
全經末分義：本分繫於樞紐分十七之後半（法空·破四見·所知障），為一經之終、流通所收。其文三節：（一）福德較量（七寶布施 對 持說此經四句）[0752b23–26]，（二）化身演說「不取於相、如如不動」[0752b26–27]，（三）譬喻偈「一切有為法，如夢、幻、泡、影，如露亦如電，應作如是觀」[0752b28–29]，繼以流通分「皆大歡喜，信受奉行」[0752b30–0752c02]。古德三家科判（三論·天台·唯識）俱判末段「佛說是經已」以下為流通分；於演說·譬喻一節，無著判屬證道心具足之不染行住（說法不染·流轉不染），世親判屬展轉釋疑之第四疑（破「常說法云何入涅槃」），所立者即六〔九〕喻。本分「即非」之施，於「演說」（云何演說而不演說是名演說·能斷系）與「一切有為法」（六〔九〕喻觀有為如幻），皆後半法空位破法執之文（見目三）。
二、異譯對勘（六漢譯 · 演說句 ＋ 譬喻偈〔六喻／九喻之分〕）
要句：較量（七寶 對 持說）/ 云何為人演說（即非·能斷系）/ 不取於相·如如不動 / 譬喻偈〔喻數·喻列之異〕/ 流通
| 版本 | 演說句 | 譬喻偈（逐字節錄） | 喻數 | [出處] |
|---|---|---|---|---|
| 羅什 T235（原典） | 云何為人演說？不取於相，如如不動。何以故？ | 「一切有為法，如夢、幻、泡、影，如露亦如電，應作如是觀。」 | 六喻 | 0752b26–b29 |
| 菩提流支 T236a | 云何為人演說而不名說，是名為說。而說偈言： | 「一切有為法，如星、翳、燈、幻、露、泡、夢、電、雲，應作如是觀。」 | 九喻 | 0757a05–a08 |
| 真諦 T237 | 云何顯說此經？如無所顯說，故言顯說。 | 「如如不動，恒有正說。應觀有為法，如暗、翳、燈、幻，露、泡、夢、電、雲。」 | 九喻 | 0766b21–b24 |
| 達摩笈多 T238 | 云何及廣說？如不廣說，彼故說名廣說。 | 「星、翳、燈、幻、露、泡、夢、電、雲，見如是，此有為者。」 | 九喻 | 0771c11–c13 |
| 玄奘 T220⑨ | 云何為他宣說、開示？如不為他宣說、開示，故名為他宣說、開示。爾時，世尊而說頌曰： | 「諸和合所為，如星翳燈幻，露泡夢電雲，應作如是觀。」 | 九喻 | 0985c16–c20 |
| 義淨 T239 | 云何正說？無法可說，是名正說。爾時，世尊說伽他曰： | 「一切有為法，如星、翳、燈、幻，露、泡、夢、電、雲，應作如是觀。」 | 九喻 | 0775b19–b23 |
異文所繫：
- 喻數·喻列之異（本分最大關目）：羅什獨作六喻——「如夢、幻、泡、影，如露亦如電」
[0752b28–29]；餘五本（流支·真諦·笈多·玄奘·義淨）俱作九喻——「星、翳、燈、幻、露、泡、夢、電、雲」（真諦首字作「暗」、玄奘無「者」連書）；無著·世親二論之所引經偈亦俱作九喻（無著「如星翳燈幻，露泡夢電雲」T1510a [0758b06–07]；世親流支「一切有為法，如星瞖燈幻，露泡夢電雲」T1511 [0796c21–22]；世親義淨「一切有為法，如星翳燈幻，露泡夢電雲」T1513 [0884b19–20]）。古德智顗逕判「《大品》十喻……此中舉六，論本明九」T1698 [0084a01–03]，吉藏亦云「論經廣有九喻」T1699 [0123c27]（見目四、目六）。六喻者，夢·幻·泡·影·露·電；九喻者，星·翳·燈·幻·露·泡·夢·電·雲——羅什之「影」於九喻系無，九喻系之「星·翳·燈·雲」於羅什六喻無；唯「幻·露·泡·夢·電」五喻共有。此喻數之異，乃 saṃskṛta（有為法）觀法之傳本分歧，逐字錄之，不以一系之喻列填補他系。 - 演說句之即非（能斷系）：羅什作「云何為人演說？不取於相，如如不動」
[0752b27]（以「不取於相·如如不動」明說法之方，無「即非」三句式）；流支作「云何為人演說而不名說，是名為說」[0757a05–06]、笈多「云何及廣說？如不廣說，彼故說名廣說」[0771c11]、玄奘「云何為他宣說、開示？如不為他宣說、開示，故名為他宣說、開示」[0985c16–17]、義淨「云何正說？無法可說，是名正說」[0775b19–20]、真諦「云何顯說此經？如無所顯說，故言顯說」[0766b21–22]——能斷四系與真諦俱以即非式（演說／即非演說／是名演說）說「化身演說而無所執」，獨羅什以「不取於相·如如不動」代之。世親論逕釋此即非句「云何為人演說而不名說是名為說者」T1511 [0796c12–13]，知羅什「不取於相」一語所當之梵文（化身說法不執我為化身）即能斷系之「不名說／無法可說」（見目四）。 - 真諦「如如不動」入偈：真諦獨將「如如不動，恒有正說」二句併入譬喻偈
[0766b23]（餘本「不取於相·如如不動／而不名說」皆在偈前散文）——真諦偈作「如如不動，恒有正說。應觀有為法，如暗、翳、燈、幻，露、泡、夢、電、雲」，以「如如不動」（法身不動）·「恒有正說」（化身常說）·「觀有為如九喻」三事連為一偈，顯「不動而恒說、恒說而觀有為如幻」之一貫；此與世親「諸佛涅槃，非有為法亦不離有為法……化身說法示現世間行」T1511 [0796c28–0797a01]（不住涅槃·不住有為）同詮。 - 玄奘「諸和合所為」之偈首：玄奘偈首作「諸和合所為」
[0985c19]（餘本作「一切有為法」），「和合所為」即 saṃskṛta（眾緣和合所造作）之另譯，與「有為法」同指（笈多偈末「此有為者」[0771c13]亦標 saṃskṛta）；玄奘譯名顯「有為＝眾緣和合所為」之構詞義（見目五）。 - 流通分之異：羅什「長老須菩提及諸比丘、比丘尼、優婆塞、優婆夷，一切世間天、人、阿修羅，聞佛所說，皆大歡喜，信受奉行」
[0752b30–0752c02]；流支「及諸比丘……菩薩摩訶薩，一切世間天、人、阿修羅、乾闥婆等，聞佛所說，皆大歡喜，信受奉行」[0757a09–12]（增「菩薩摩訶薩」「乾闥婆」）；真諦「踊躍歡喜信受奉行」[0766b27]；玄奘「天、人、阿素洛、健達縛等……皆大歡喜、信受奉行」[0985c21–24]；義淨「及諸菩薩摩訶薩……皆大歡喜，信受奉行」[0775b24–26]。羅什流通眾止「四眾·天人阿修羅」，能斷系多增「菩薩摩訶薩·乾闥婆（健達縛）」——聽眾之列繁簡有別，義一（一切世間聞法奉行）。
三、即非・三性（眼 · 有為如幻 · §17 後半 法空·破四見·所知障 · 加重）
本分「即非」二現：其一於「演說」——「云何為人演說而不名說，是名為說」（能斷系·演說／即非演說／是名演說）[0757a05–06]（羅什作「不取於相，如如不動」）；其二於「一切有為法」——六〔九〕喻觀「有為法如夢幻泡影」[0752b28–29]，所遣者「有為法為實」之執。二者所施，俱「法」（演說之法·有為之法），非前半之「相·眾生」（人我）——是 §17 後半法空·破四見之終施。
★ 後半繫定（繫於樞紐·回扣十七）：本分居 §17 樞紐之後（後半 分十七–卅二），且為後半之末。前半（分一–十六）之即非多施於「相·眾生·福德」之外境、所對治者煩惱障（破四相·我空）；本分（後半·法空）之即非施於「一切有為法」（六〔九〕喻所觀者乃 saṃskṛta 一切緣生法）與「演說」（化身說法之法），破「有為法為實·說法有可說體」之法執（法我），所對治者所知障（破四見）。樞紐分十七「通達無我、法」[0751b12]（人我·法我二空·窺基「達我、法空，證無我理」[0147b09–10]）已開法空之門，分二十二「無有少法可得」[0751c22] 進破「菩提為實法」之執；本分以六〔九〕喻收於「一切有為法如幻」——法空之觀及於一切有為，破法見之終。〔此後半「我空→法空·煩惱障→所知障·第二周斷所知障」之轉，古德所本即在分十七窺基（依世親）「第二周為斷障，障即所知也」[0127c01–03]、窺基（依無著）「為二種無我故……二種正覺」[0147b26–27]；繫於樞紐分十七目四。〕
「（為人）演說 — 即非演說（而不名說／無法可說） — 是名演說」映三性（能斷系）：
- 演說（X）即依他起——化身緣機而現之說法（無著「決定實演說」
[0766a17]；世親「化身諸佛說法」T1511 [0796c16]）。化身說法宛然，故「是名演說」。 - 而不名說／無法可說即遣遍計所執——非分別所執之「有可說自體之說法」（無著「不演說彼法有可說體」
[0766a19]；世親「化身……不言我是化身」T1511 [0796c16–17]）。「即非」者，遣「說法有實可說之體·化身自執為說者」之執。 - 是名演說／是名為說即立圓成（亦兼世諦可說）——化身不自言是化、無所染而說，方為正說（世親「以不如是說，是故彼說正」
T1511 [0796c15]；義淨「由不自言故，是其真實說」T1513 [0884b06]）。無實可說而說法宛然，正圓成之立。
「一切有為法 — 如夢幻泡影〔六〕／如星翳燈幻露泡夢電雲〔九〕 — 應作如是觀」映三性（有為如幻·法空位）：
- 一切有為法（X）即依他起——緣生諸法（眾緣和合所為·saṃskṛta；玄奘「諸和合所為」
[0985c19]）。有為諸法宛然現起，故說「一切有為法」。 - 如夢幻泡影〔六喻〕／九喻即遣遍計所執——有為法無實自性，如夢如幻，非分別所執之實法（無著「此偈顯示四種有為相」
[0758b07–08]；世親「觀有為法亦復如是，以顛倒見故」T1511 [0797a10–11]）。「如幻」者，遣「有為法為實有」之執——此屬所知障所執（法我），非前半之我執。 - 應作如是觀即立圓成實（觀智所顯）——以九種正智觀九種有為境，得「無垢自在」（世親偈「於有為法中，得無垢自在」
T1511 [0797a21–22]；義淨「於有為事中，獲無垢自在」T1513 [0884c10–11]）。如幻而觀之以正智，正圓成（轉依·無垢自在）之立。
本分之眼（★後半·法空之終）：六〔九〕喻之「如幻」，施於「一切有為法」——非前半（分一–十六）止於「相·眾生·福德」之外境（人我·破四相·煩惱障），乃後半（分十七–卅二）法空觀及於一切緣生有為（法我·破四見·所知障），為破法見之終施。其唯識讀尤顯於九喻系：世親二譯以「九種正智」配「九種有為境」（見相·能見心法·識·器世間·身·受用事·過去·現在·未來），雲喻末逕歸「阿賴耶識在種子位，體能攝藏諸種子」T1513 [0884c06–07]（流支作「子時阿黎耶識與一切法為種子根本」T1511 [0797a17–18]）——有為諸法如幻而以八識·阿賴耶識為依，正「依他起·唯識所現·無自性」之讀（見目四）。此即非映三性·有為如幻之讀，見釋慧鏡《即非三段式映射唯識三性》〔摘自 S5-P01〕；本分為其於「一切有為法（法空之終）」位之施，回扣樞紐分十七「法空·破四見」之摺疊〔摘自《金剛經的自我重演》S5-P07〕。
四、諸家異釋（古德 · 化身演說無染·九喻觀有為·不住涅槃 · 加重）
核心 加重 ——世親《金剛般若論》二譯（演說頌·涅槃偈·九種正觀），逐喻配九境，雲喻歸阿賴耶識： 世親以「化身說法不自言是化故是正說」釋演說，以「諸佛涅槃非有為非離有為·九種有為法妙智正觀」釋九喻，逐喻錨於九種有為境（見相·識·器·身·受用·三世），雲喻末歸阿賴耶識種子位——二譯名異義一。無著以「九喻顯四種有為相」讀，吉藏·智顗·窺基俱依世親·無著定讀。
世親 T1511（菩提流支譯）——演說頌 [0796c14–15]：
「諸佛說法時，不言是化身；以不如是說，是故彼說正。」
釋「云何為人演說而不名說是名為說」[0796c12–13]：「若化身諸佛說法時，不言我是化身，是故彼所說是正說。若不如是說者，可化眾生不生敬心。何以故？以不能利益眾生，即彼說是不正說，是故不說我是化佛」[0796c16–19]。次設疑·涅槃偈 [0796c26–27]：「復有疑，若諸佛如來常為眾生說法，云何言如來入涅槃？為斷此疑，是故如來說彼偈喻」[0796c23–25]；偈「非有為非離，諸如來涅槃；九種有為法，妙智正觀故」[0796c26–27]——「諸佛涅槃，非有為法亦不離有為法。何以故？以諸佛得涅槃，化身說法示現世間行，為利益眾生故。此明諸佛以不住涅槃、以不住世間故」[0796c28–0797a02]。九種境界偈 [0797a06–07]：「見相及於識，器身受用事，過去現在法，亦觀未來世。」逐喻配境 [0797a08–18]：
「譬如星宿為日所映，有而不現；能見心法亦復如是。又如目有瞖則見毛輪等色，觀有為法亦復如是，以顛倒見故。又如燈識亦如是，依止貪愛法住故。又如幻所依住處亦如是，以器世間種種差別無一體實故。又如露身亦如是，以少時住故。又如泡，所受用事亦如是，以受想因三法不定故。又如夢，過去法亦如是，以唯念故。又如電，現在法亦如是，以剎那不住故。又如雲，未來法亦如是，以於子時阿黎耶識與一切法為種子根本故。」
三觀偈 [0797a20–21]：「觀相及受用，觀於三世事，於有為法中，得無垢自在。」「觀有為法三種：一觀有為法，以觀見相識。二者觀受用，以觀器世間等……三者觀有為行，以何等法三世轉差別？如是觀一切法，於世間法中得自在故」[0797a22–26]。
世親 T1513（義淨譯）——正說頌 [0884b05–06]：
「諸佛說法時，不言身是化；由不自言故，是其真實說。」
釋「云何正說等者，此意為顯如來不自言我是化身」[0884b03–04]：「欲明如來雖為眾生宣揚法化，而不自說我是化身，由作如是不正說故，為此名彼以為正說……復是無法可說故」[0884b07–11]。涅槃偈 [0884b13]：「如來涅槃證，非造亦不殊」——「非諸如來所證圓寂是其造作，有為自性望其造作復不是異，雖現涅槃而是其化……欲顯如來無住涅槃，生死、涅〔槃〕」[0884b14–16]。九喻偈 [0884b19–21]：「一切有為法，如星翳燈幻，露泡夢電雲，應作如是觀。此集造有九，以正智觀故」；「由以星等九事為同法喻，喻九種正智而觀於境」[0884b22–23]。九境頌 [0884b25–26]：「見相及與識，居處身受用，過去并現存，未至詳觀察。」逐喻配境 [0884b27–c07]：「應觀見如星宿，謂是心法，正智日明亦既出已，光全滅故。應觀所緣境相，如瞖目人覩髮團等是妄現故。應觀其識猶若於燈……由愛膩力而得生故。應觀居處猶如於幻，即器世間有多奇質，性不實故。應觀其身譬如露渧，暫時住故。觀所受用猶若水泡……三事合所生性故。應觀過去所有集造同於夢境，但唯念性故。應觀現在事同於電，疾滅性故。應觀未至體若重雲，阿賴耶識在種子位，體能攝藏諸種子故」[0884b27–c07]。三觀頌 [0884c10–11]：「由觀察相故，受用及遷流，於有為事中，獲無垢自在。」
〔二譯對位：諸佛說法時不言是化身／不言身是化（是故彼說正／是其真實說）· 非有為非離諸如來涅槃／如來涅槃證非造亦不殊 · 九種有為法妙智正觀／此集造有九以正智觀 · 見相及於識器身受用事過去現在法亦觀未來世／見相及與識居處身受用過去并現存未至詳觀察——同一世親論之二漢譯，名異義一。二譯俱以九喻配九境（見相·識·器·身·受用·三世），雲喻末逕歸阿賴耶識（流支「阿黎耶識與一切法為種子根本」·義淨「阿賴耶識在種子位攝藏諸種子」），是九喻觀有為之唯識讀本。〕
無著 T1510（達摩笈多譯）：此分屬十八住之第十七證道佛地具足攝轉依之心具足·第三「為不染行住」——不染復二：說法不染（「於彼心具足中，為說法無染故，經言『須菩提！若有菩薩，以滿無量阿僧祇世界七寶』等……以有如是大利益故，決定實演說；如是演說，而無所染」[0766a14–17]；釋「云何演說，而不演說，是名演說」者「顯示不可言說故。不演說彼法有可說體，應如是演說；若異此者，則為染說，以顛倒義故」[0766a18–20]）·流轉不染（「為流轉不染故，說偈言『如星翳燈幻，露泡夢電雲，於諸有為法，應當如是觀』」[0758b05–07]；「為生死不染故，說星、翳、燈等偈，此義如前說」[0766a22–23]）。讀九喻「顯示四種有為相」[0758b07–08]：自性相（共相見識·星·翳·燈）·著所住味相（幻）·隨順過失相（露·泡）·隨順出離相（夢·電·雲）——「自性相者，共相見識，此相如星……人法我見如翳……識如燈……著所住味相者，味著顛倒境界故，彼如幻……隨順過失相者，無常等隨順故，彼露譬喻……彼泡譬喻者，顯示隨順苦體……隨順出離相者，隨順人法無我……以夢等譬喻，顯示彼過去行……如夢；現在者，不久時住故如電；未來者，彼麁惡種子似虛空引心出故如雲。如是知三世行轉生已，則通達無我」[0758b08–26]。
吉藏（三論）T1699：科為「『滿無量』下，此第十五章經……今此一章經，別料簡化身」[0123c06–08]。釋演說：「『云何為人演說』，釋為他說義……今經之欲竟，示說法之方，當如如而說。下『如』字則是如法性之如，勸行者當如法性如而說，勿生心動念也。下偈即明說法之辭，亦如十喻之說」[0123c11–15]；引羅什「什法師云『十喻以喻空，空必持此喻。借言以會意，意盡無會處，既得出長羅，住此無所住』也」[0123c17–19]。依論經釋即非演說：「經曰『云何為人演說』而不名說，是名為說。此釋化佛說法義。化佛說法，不自稱是化；若自稱是化，則眾生不生信敬，故言不名為說。是名為說者，直化佛說法也」[0123c19–23]。釋九喻：「一切有為法偈來者，更釋疑。疑云：諸佛常為眾生說法，何故復入涅槃？故明諸佛如來不住涅槃、不住有為……觀有為如夢幻，故不住世間也。論經廣有九喻，云『一切有為法，如星、翳、燈、幻、露、泡、夢、電、雲』」[0123c23–28]；逐喻釋（星·翳·燈·幻·露·泡·夢·電·雲）[0123c28–0124a14]，如「第三、如燈，還喻能見識法，如有油、炷、器，三法合故有燈，根、塵及貪受故有識生」[0124a03–05]、「第九、雲喻，空中淨，忽然雲生，即時便滅；未來法亦爾」[0124a12–14]。末「第三、流通，如文意云云」[0124a15]。
智顗（天台）T1698：科為「第三流通叚，非止近益當時，亦乃遠傳千載。文為二，初、付囑，次、奉行。付囑又三，初、正付囑，次、校量，後、方法」[0083b28–c02]。釋演說（後方法）：「三『云何為人』下，後方法，初、標，次、釋。釋中有止有觀，弘通此經。若為方法，須不取法相，須如真如，上如是智，下如是境，心境符合故得不動，不動空有等法」[0083c09–13]。釋偈：「『何以故』下，一偈明觀，觀諸法夢、幻等，而為人說句，偈有真實，及有此假有也。《大品》十喻，一、幻，二、焰，三、水月，四、虛空，五、響，六、乾城，七、夢，八、影，九、鏡像，十化，此中舉六，論本明九，然流通方法不出止觀，故今略舉，即止為觀故見一切皆空夢、幻，即觀而止故一切夢等悉如如也」[0084a01–06]。釋流通：「『佛說是經』下，第二奉行流通。聞法歡喜，既能信受，復如說行，說人如法，受者得解」[0084a06–07]。
窺基（唯識）T1700：釋演說「『云何為人演說？不取於相，如如不動』，述曰，此明離相而說也。謂化身說法，不取於相而說，已無分別執，故不言我是化身等，是故得福多也。『如如不動』者，謂下一『如』字是真如，上一『如』字是比喻，謂化身說法之時，不取有為相，猶如真如湛寂不動也」[0154b05–10]。引無著「此段文下即是第六行淨住中第三為不染行住故，彼不染復有二種，一者、說法不染，即上來所陳受、持、演說此經，福勝七寶布施也……二者、流轉不染，謂說九喻，此顯示不可言說故，不演說彼法有可說體，應如是演說；若異此者，則為染說，以顛倒義故」[0154b10–18]。釋偈（依世親）「述曰，世親云，此釋展轉疑中大文第四也。謂有疑曰：『若諸佛如來常為眾生說法，云何如來入涅槃？』為破此疑，故立九喻，如《玄記》說」[0154b20–23]；「無著云，此即第二為流轉不染故」[0154b23–24]。釋流通「述曰，此第三大段喜悟修行分也」[0154b27–28]。
古德三家異流（三論·天台·唯識）於本分同歸世親·無著二論：演說即非（化身說法不自言是化·不演說彼法有可說體，故是正說）·九喻觀有為（諸佛不住涅槃不住有為·觀有為如九喻而生死不染）·不住涅槃（化身示現世間行而不住有為法中）。吉藏「化佛說法不自稱是化·論經廣有九喻·下『如』字如法性」、智顗「釋中有止有觀·此中舉六論本明九·即止為觀見一切皆空夢幻」、窺基（依世親無著）「此明離相而說·下『如』真如上『如』比喻·流轉不染謂說九喻·展轉疑中大文第四破常說法云何入涅槃」——逐項錨於「演說即非·不取於相如如不動·一切有為法如幻」。三家俱明標羅什經之六喻與論本之九喻（智顗「此中舉六，論本明九」最直）。此即本分「應化非真」之古德定讀，亦 §17 後半「法空·破法見」於一切有為法之終施。
五、術語
一切有為法／諸和合所為 saṃskṛta（眾緣和合所造作之法；玄奘「諸和合所為」[0985c19]·笈多「此有為者」[0771c13]顯「和合所為」之構詞義）·
六喻（夢·幻·泡·影·露·電 svapna·māyā·budbuda·chāyā／pratibhāsa·avaśyāya／śyāyikā·vidyut；羅什本 [0752b28–29]）·
九喻（星·翳·燈·幻·露·泡·夢·電·雲 tārakā·timira·dīpa·māyā·avaśyāya·budbuda·svapna·vidyut·abhra；能斷五本與二論本 [0757a07–08]等；世親「九種有為法，妙智正觀」T1511 [0796c27]·義淨「此集造有九，以正智觀」T1513 [0884b21]）·
如如不動（化身說法之方；窺基「下一『如』字是真如，上一『如』字是比喻」[0154b08–09]·吉藏「下『如』字則是如法性之如」[0123c13–14]·真諦入偈「如如不動，恒有正說」[0766b23]）·
不名說／無法可說／不廣說（即非演說；世親「不言我是化身……是故彼所說是正說」T1511 [0796c16–17]·無著「不演說彼法有可說體」[0766a19]）·
化身 nirmāṇa-kāya（諸佛化身說法示現世間行；世親「化身說法示現世間行，為利益眾生」T1511 [0796c29–0797a01]）·
無住涅槃（不住涅槃·不住有為；世親「諸佛以不住涅槃、以不住世間」T1511 [0797a01–02]·義淨「如來無住涅槃」T1513 [0884b16]）·
阿賴耶識／阿黎耶識 ālaya-vijñāna（九喻雲喻所配·未來法之依；流支「子時阿黎耶識與一切法為種子根本」T1511 [0797a17–18]·義淨「阿賴耶識在種子位，體能攝藏諸種子」T1513 [0884c06–07]）·
無垢自在（九種正觀之果；世親偈「於有為法中，得無垢自在」T1511 [0797a21–22]）。〔梵文發音輔助；六喻／九喻之喻列異見目二，喻數之古德判見目四（智顗「此中舉六，論本明九」）。〕
六、譬喻・修辭（六喻〔九喻〕觀有為 · 全經喻體之總結 · 加重）
本分為金剛經譬喻之總收（虛空喻在分四·須彌喻在分十·十一·十七·二十四·忍辱仙人喻在分十四·相好身喻在分二十六），以六〔九〕喻觀「一切有為法」作結，為全經文學體之高峰。譬喻為本分加重目。
- 喻體·喻依·所顯（羅什六喻）：羅什「一切有為法，如夢、幻、泡、影，如露亦如電，應作如是觀」
[0752b28–29]——喻體＝夢·幻·泡·影·露·電（六種無實暫現之物），喻依＝一切有為法（緣生諸法），所顯＝有為法無實自性、如幻暫現（吉藏引什法師「十喻以喻空，空必持此喻……既得出長羅，住此無所住」[0123c17–19]）。 - 喻數之三系（古德明判·本分關目）：智顗逕列三系喻數——「《大品》十喻，一、幻，二、焰，三、水月，四、虛空，五、響，六、乾城，七、夢，八、影，九、鏡像，十化，此中舉六〔羅什經〕，論本明九〔世親·無著論〕」
[0084a01–03]；吉藏「論經廣有九喻，云『一切有為法，如星、翳、燈、幻、露、泡、夢、電、雲』」[0123c27–28]。六喻系（羅什·夢幻泡影露電）·九喻系（能斷五本與論本·星翳燈幻露泡夢電雲）·十喻系（《大品》幻焰水月虛空響乾城夢影鏡像化）——同顯「有為如幻」一義而喻列繁簡有別（見目二）。 - 九喻配九境之唯識讀（世親·無著加重）：九喻系非徒列喻，乃逐喻配一有為境——世親二譯：星（為日所映·能見心法／見）·翳（毛輪·所緣境相·顛倒見）·燈（依止貪愛·識）·幻（器世間無一體實·居處）·露（暫時住·身）·泡（三事合·受用事）·夢（唯念·過去法）·電（剎那不住·現在法）·雲（阿賴耶識在種子位攝藏諸種子·未來法）
T1511 [0797a08–18]／T1513 [0884b27–c07]。九喻者，九種正智觀九種有為境（見相·識·器·身·受用·三世），雲喻末歸阿賴耶識——是「有為如幻」之唯識精釋（八識·阿賴耶為依他諸法之依）。無著別讀九喻「顯示四種有為相」（自性相·著所住味相·隨順過失相·隨順出離相），終於「如是知三世行轉生已，則通達無我」[0758b25–26]——回扣樞紐分十七「通達無我」之法空。 - 「如如不動」之修辭（即喻而真）：羅什「不取於相，如如不動」
[0752b27]，古德拆「如如」為二義——窺基「下一『如』字是真如，上一『如』字是比喻」[0154b08–09]（上「如」喻·下「如」真如，即「如〔喻〕真如〔法〕而不動」）、吉藏「下『如』字則是如法性之如」[0123c13–14]、智顗「上如是智，下如是境，心境符合故得不動」[0083c11–12]。「如如不動」者，以「如」字自身之疊用，喻說法者心如真如而不取有為相之不動——修辭與義理合，是全經「即喻而顯真」之筆法收束。 - 流通之修辭（喜悟奉行）：末「皆大歡喜，信受奉行」
[0752c01–02]，智顗「聞法歡喜，既能信受，復如說行……同聽齊悟法喜蕩心」[0084a06–13]、窺基「此第三大段喜悟修行分」[0154b27–28]——以「歡喜·信受·奉行」三事收一經，喻依（聞者）與喻體（法喜）合，是流通分之定式。此目於本分（六〔九〕喻觀有為·如如不動·流通）見全經譬喻之總結與加重。
七、互讀
- 三十頌（T1586）：依他起·唯識所現·阿賴耶識（v.1 異熟·v.2 阿賴耶·v.17 識轉變）——本分「一切有為法如幻·九喻配阿賴耶識種子位」之論本對應（有為諸法如幻而以八識·阿賴耶為依，即依他起·唯識所現）。
- 二十論（T1590）：唯識無境·境如夢幻（夢喻·遮外境實有）——本分「有為法如夢、幻」即二十論「境如夢中所見非實·唯識所現」之經語對應（夢幻喻有為之無實外境）。
- 辯中邊論（T1600）：辯相品·虛妄分別·依他如幻——本分「有為如幻·無自性」與辯中邊「虛妄分別有·依他起如幻事」相通。
- 攝大乘論（T1594）：所知相分·依他起·十一識如幻（依他起相喻幻·焰·夢等八喻）·彼果智分·三身（化身說法）——本分「一切有為法如九喻」即攝論「依他起如幻事·夢等喻」之經語對應；「化身演說而不染」即攝論變化身（化身）說法之論本。
- 成唯識論（T1585）：依他起·阿賴耶識（一切種·異熟）·有為法（八識·心所·色·不相應行四位有為）——本分「九喻配阿賴耶識在種子位攝藏諸種子」〔世親義淨語見目四〕即成唯識「阿賴耶識攝藏諸法種子·有為依他無自性」之經語對應。
- 心經（T251）：「色即是空」「是諸法空相，不生不滅」——本分「一切有為法如幻·應作如是觀」與心經「五蘊皆空·諸法空相」同一觀有為無自性之門（心經約五蘊·本分約一切有為）。
本分「一切有為法，如夢、幻、泡、影〔六喻〕／九喻·應作如是觀」，即三十頌·攝論·成唯識論「依他起如幻·唯識所現·阿賴耶識種子」之經語對應；「有為法如夢、幻」即二十論「境如夢中·唯識無境」之經語對應。釋慧鏡命題「金剛經以經語說成唯識論以技術語說者」〔摘自《從百法到金剛》S5-P10〕：金剛經「一切有為法如幻」一語，成唯識論以「依他起·阿賴耶識攝藏種子·有為無自性」之技術語說同一事；九喻配阿賴耶識（世親二論）正此經語與技術語之接榫。本分以六〔九〕喻觀有為作結，是 §17 後半「法空·破四見·所知障」之終施〔摘自《金剛經的自我重演》S5-P07，前後半摺疊之結構見分十七目三·目四〕。〔約定：只列實相關者，不强挂——系聯，非湊數。古德引文俱見目四，此處不重出。成唯識論 起草中，穩定名引，俟成增鏈。〕
八、東西對觀（西方視角 · 對觀，非裁奪）
- 「一切有為法，如夢、幻、泡、影」之有為如幻 ↔ 西方之「現象之無常·世界如夢」母題（柏拉圖洞穴之影·叔本華「世界如表象（Vorstellung）·人生如夢」·巴洛克 vanitas〔虛空畫〕之泡影骷髏）：西方亦以夢·影·泡喻現象之虛幻無常；然唯識讀「如幻」非僅「現象不實·人生空幻」之感喟——九喻逐喻配九種有為境（見相·識·器·身·受用·三世），雲喻歸阿賴耶識種子位（世親
T1511 [0797a17–18]／T1513 [0884c06–07]），是「依他起·唯識所現·以正智觀而得無垢自在」之修證觀法，非存有論之悲觀或表象論之斷言。 - 「如如不動」之真如 ↔ 西方之「不動的推動者」（亞里士多德 prōton kinoun akinēton）·永恆不變之絕對（巴門尼德「存在不動」）：可對觀「不動」之名；然「如如不動」於唯識非一形上之不動實體，乃化身說法者心如真如而不取有為相之觀行（窺基「下『如』真如·上『如』比喻……不取有為相，猶如真如湛寂不動」
[0154b08–10]）——是修證之心境，非存有之第一因。 - 「化身演說而不名說·是名為說」之即非說法 ↔ 西方語言哲學之「不可言說者」（維根斯坦《邏輯哲學論》「凡不可說者應當沉默」）·否定神學之遮詮：西方多就語言之界限·終極之不可言說立論；古德讀「即非說法」非僅語言之界限——「化身不自言我是化身·不演說彼法有可說體」（世親
T1511 [0796c16–17]·無著[0766a19]），是「無所染·無分別執而說」之修證（說而不執說者·不執可說之體），非沉默或遮詮之消極，乃化身利生之正說。 - 「非有為非離·諸如來涅槃」之無住涅槃 ↔ 西方之「內在與超越」之辯證（黑格爾「絕對於有限中顯現」·過程神學之「神在世界中」）：可對觀「不離有為而非有為」之張力；然唯識「無住涅槃」（不住生死·不住涅槃·化身示現世間行而不住有為）是斷二障·轉依所成之佛果位（世親「諸佛以不住涅槃、以不住世間」
T1511 [0797a01–02]），有位次·有所斷之行果，非辯證之概念運動。 - 對觀之要：西方傾向以「如夢幻·不動·不可說」為現象虛幻·形上不動·語言界限之命題（世界何以如夢·絕對何以不動·終極何以不可言）；古德以「有為如九喻·如如不動·即非演說」為依他如幻·唯識所現·阿賴耶為依·心如真如·無染說法·無住涅槃之修證觀法（九種正智觀九種有為境而得無垢自在·化身不染而說）。現象之喟嘆與正智之觀法、形上之不動與心境之不動、語言之界限與利生之正說——此東西之別，正一可注之義。
- （本目為西方視角之對觀；經與唯識讀法始終為主，西方為旁參，非裁奪義理。具體文獻屬研究者考索之事。）
九、校本定位
羅什 T0235 [0752b23–0752c02]（原典 · 應化非真分 · 演說 [0752b26–b27]·六喻偈 [0752b28–b29]·流通 [0752b30–0752c02]）。六譯本演說句·譬喻偈 [出處] 見目二：流支 T0236a [0757a01–a12]（九喻偈 [0757a07–a08]）· 真諦 T0237 [0766b16–b27]（九喻偈 [0766b23–b24]）· 笈多 T0238 [0771c06–c16]（九喻偈 [0771c12–c13]）· 玄奘 T220⑨ [0985c11–c24]（九喻偈 [0985c19–c20]）· 義淨 T0239 [0775b16–b26]（九喻偈 [0775b22–b23]）。 科判／論本：無著 T1510a [0758b04–b27]（九喻偈 [0758b06–b07]·四種有為相）· [0766a14–a23]（演說無染·星翳燈偈）· 世親 T1511 [0796c12–0797a27]（演說頌 [0796c14–15]·涅槃偈 [0796c26–27]·九境偈 [0797a06–07]·九喻配境 [0797a08–18]·三觀偈 [0797a20–21]）· 世親 T1513 [0884b01–0884c16]（正說頌 [0884b05–06]·涅槃偈 [0884b13]·九喻偈 [0884b19–21]·九境頌 [0884b25–26]·九喻配境 [0884b27–c07]·三觀頌 [0884c10–11]）。 古德：吉藏 T1699 [0123c06–0124a15]（演說·什法師十喻·論經九喻逐喻·流通）· 智顗 T1698 [0083b28–0084a14]（流通三科·止觀·此中舉六論本明九·奉行流通）· 窺基 T1700 [0154a28–0154b28]（離相而說·下如真如上如比喻·流轉不染九喻·展轉疑第四·喜悟修行分）。
1 · Placement in the Sectioning Schemes (the end of the whole sūtra · the six similes · propagation · §17 second half)
| Sectioning scheme | Placement of this division |
|---|---|
| Zhaoming 32 divisions | Division 32, Manifestation Is Not the Real (應化非真分) (the end of the whole sūtra · gathered in propagation) |
| Shi Huijing §17 two-part | Second half (emptiness-of-dharmas · breaking the four views · the cognitive hindrance; after the pivot, division 17, the close of the station of emptiness-of-dharmas: the six 〔nine〕 similes observe “all conditioned dharmas,” breaking the dharma-clinging of “conditioned dharmas as real”) |
| Dao’an’s three-part schema | Propagation division (Zhiyi 「第三流通叚」[0083b28]; Jizang 「第三、流通」[0124a15]; Kuiji 「此第三大段喜悟修行分」[0154b27–28]) |
| Asaṅga’s eighteen abodes, T1510 | The seventeenth abode, the path-of-witness, in the Buddha-stage six attainments that subsume the transformation-of-the-basis, the mind-attainment · third, “for undefiled conduct-and-dwelling” — undefiled in teaching (「決定實演說；如是演說，而無所染」[0766a17]) · undefiled in flux (「為流轉不染故，說偈言『如星翳燈幻，露泡夢電雲，於諸有為法，應當如是觀』」[0758b05–07] · 「為生死不染故，說星、翳、燈等偈」[0766a22–23]) |
| Vasubandhu’s twenty-seven doubts, T1511/T1513 | The gloss of “the manifestation-body expounds · yet not named teaching” (「諸佛說法時，不言是化身；以不如是說，是故彼說正」T1511 [0796c14–15] / 「諸佛說法時，不言身是化；由不自言故，是其真實說」T1513 [0884b05–06]) → the doubt “if He ever teaches the Dharma, how does the Tathāgata enter nirvāṇa” (「若諸佛如來常為眾生說法，云何言如來入涅槃？為斷此疑，是故如來說彼偈喻」T1511 [0796c23–25]), answered by the nine similes · the nine kinds of right observation |
| Jizang (Three-Treatise) T1699 | 「『滿無量』下，此第十五章經……今此一章經，別料簡化身」[0123c06–08]; 「『云何為人演說』，釋為他說義」[0123c11–12]; 「第三、流通，如文意云云」[0124a15] |
| Zhiyi (Tiantai) T1698 | 「第三流通叚……文為二，初、付囑，次、奉行。付囑又三，初、正付囑，次、校量，後、方法」[0083b28–c02]; 「三『云何為人』下，後方法……釋中有止有觀」[0083c09–11]; 「『佛說是經』下，第二奉行流通」[0084a06] |
| Kuiji (Yogācāra) T1700 | After Asaṅga 「第六行淨住中第三為不染行住」[0154b11–13], the undefiled again twofold: undefiled in teaching · undefiled in flux (「二者、流轉不染，謂說九喻」[0154b14–17]); after Vasubandhu 「此釋展轉疑中大文第四」[0154b20–21], breaking the doubt “if He ever teaches the Dharma, how does He enter nirvāṇa” 「故立九喻」[0154b22–23]; at the end 「此第三大段喜悟修行分」[0154b27–28] |
Sense of “the end of the whole sūtra”: this division binds to the second half (emptiness-of-dharmas · breaking the four views · the cognitive hindrance) after the pivot-division 17, as the close of the whole sūtra, gathered in propagation. Its text has three sections: (1) comparative merit (giving the seven treasures against upholding-and-teaching the sūtra’s four-line verse) [0752b23–26], (2) the manifestation-body expounds “not grasping at marks · thus-thus unmoving” [0752b26–27], (3) the simile-verse 「一切有為法，如夢、幻、泡、影，如露亦如電，應作如是觀」[0752b28–29], then the propagation division 「皆大歡喜，信受奉行」[0752b30–0752c02]. The three ancient-master schemata (Three-Treatise · Tiantai · Yogācāra) all judge the final section from 「佛說是經已」 onward as the propagation division; for the expounding · simile section, Asaṅga judges it to belong to the path-of-witness mind-attainment’s undefiled conduct-and-dwelling (undefiled in teaching · undefiled in flux), Vasubandhu judges it to belong to the fourth doubt of the sequential resolving-of-doubts (breaking “if He ever teaches the Dharma, how does He enter nirvāṇa”), what is set up being the six 〔nine〕 similes. This division’s “is-not” is applied to “expounding” (how to expound yet not expound, is-called expounding · the Able-to-Cut versions) and to “all conditioned dharmas” (the six 〔nine〕 similes observing the conditioned as illusion), both texts of breaking the dharma-clinging at the second half’s emptiness-of-dharmas station (see register 3).
2 · Collation of the Variant Translations (six Chinese versions · the expounding-clause + the simile-verse 〔the difference of six similes / nine similes〕)
Key passage: comparison (seven treasures against upholding-and-teaching) / how to expound for others (the is-not · the Able-to-Cut versions) / not grasping at marks · thus-thus unmoving / the simile-verse 〔the difference of simile-number · simile-list〕 / propagation
| Version | Expounding-clause | The simile-verse (verbatim excerpt) | Simile-number | [loc] |
|---|---|---|---|---|
| Kumārajīva T235 (root) | 云何為人演說？不取於相，如如不動。何以故？ | 「一切有為法，如夢、幻、泡、影，如露亦如電，應作如是觀。」 | six similes | 0752b26–b29 |
| Bodhiruci T236a | 云何為人演說而不名說，是名為說。而說偈言： | 「一切有為法，如星、翳、燈、幻、露、泡、夢、電、雲，應作如是觀。」 | nine similes | 0757a05–a08 |
| Paramārtha T237 | 云何顯說此經？如無所顯說，故言顯說。 | 「如如不動，恒有正說。應觀有為法，如暗、翳、燈、幻，露、泡、夢、電、雲。」 | nine similes | 0766b21–b24 |
| Dharmagupta T238 | 云何及廣說？如不廣說，彼故說名廣說。 | 「星、翳、燈、幻、露、泡、夢、電、雲，見如是，此有為者。」 | nine similes | 0771c11–c13 |
| Xuanzang T220⑨ | 云何為他宣說、開示？如不為他宣說、開示，故名為他宣說、開示。爾時，世尊而說頌曰： | 「諸和合所為，如星翳燈幻，露泡夢電雲，應作如是觀。」 | nine similes | 0985c16–c20 |
| Yijing T239 | 云何正說？無法可說，是名正說。爾時，世尊說伽他曰： | 「一切有為法，如星、翳、燈、幻，露、泡、夢、電、雲，應作如是觀。」 | nine similes | 0775b19–b23 |
What the variants turn on:
- The difference of simile-number · simile-list (this division’s greatest textual point): Kumārajīva alone has six similes — 「如夢、幻、泡、影，如露亦如電」
[0752b28–29]; the other five versions (Bodhiruci · Paramārtha · Dharmagupta · Xuanzang · Yijing) all have nine similes — 「星、翳、燈、幻、露、泡、夢、電、雲」 (Paramārtha’s first word being 「暗」, Xuanzang writing without 「者」); the scriptural verses cited in the two treatises of Asaṅga · Vasubandhu also all have nine similes (Asaṅga 「如星翳燈幻，露泡夢電雲」T1510a [0758b06–07]; Vasubandhu Bodhiruci 「一切有為法，如星瞖燈幻，露泡夢電雲」T1511 [0796c21–22]; Vasubandhu Yijing 「一切有為法，如星翳燈幻，露泡夢電雲」T1513 [0884b19–20]). The ancient master Zhiyi directly judges 「《大品》十喻……此中舉六，論本明九」T1698 [0084a01–03], and Jizang too says 「論經廣有九喻」T1699 [0123c27](see registers 4, 6). The six similes are dream · illusion · bubble · shadow · dew · lightning; the nine similes are star · cataract · lamp · illusion · dew · bubble · dream · lightning · cloud — Kumārajīva’s 「影」 is absent from the nine-simile lineage, and the nine-simile lineage’s 「星·翳·燈·雲」 are absent from Kumārajīva’s six similes; only the five similes 「幻·露·泡·夢·電」 are shared. This difference of simile-number is a transmissional divergence of the observation-method of saṃskṛta (conditioned dharmas); recorded verbatim, one lineage’s simile-list not filled in by another’s. - The “is-not” of the expounding-clause (the Able-to-Cut versions): Kumārajīva has 「云何為人演說？不取於相，如如不動」
[0752b27](clarifying the manner of teaching by “not grasping at marks · thus-thus unmoving,” without the three-clause “is-not” form); Bodhiruci 「云何為人演說而不名說，是名為說」[0757a05–06], Dharmagupta 「云何及廣說？如不廣說，彼故說名廣說」[0771c11], Xuanzang 「云何為他宣說、開示？如不為他宣說、開示，故名為他宣說、開示」[0985c16–17], Yijing 「云何正說？無法可說，是名正說」[0775b19–20], Paramārtha 「云何顯說此經？如無所顯說，故言顯說」[0766b21–22]— the Able-to-Cut four lineages and Paramārtha all say “the manifestation-body expounds yet grasps nothing” by the “is-not” form (expounding / is-not expounding / is-called expounding), Kumārajīva alone replacing it with “not grasping at marks · thus-thus unmoving.” Vasubandhu’s treatise directly glosses this “is-not” clause 「云何為人演說而不名說是名為說者」T1511 [0796c12–13], so that the Sanskrit answering Kumārajīva’s 「不取於相」 (the manifestation-body teaching without clinging to itself as a manifestation) is precisely the Able-to-Cut versions’ “yet not named teaching / no dharma to teach” (see register 4). - Paramārtha’s “thus-thus unmoving” entering the verse: Paramārtha alone merges the two lines 「如如不動，恒有正說」 into the simile-verse
[0766b23](the other versions’ “not grasping at marks · thus-thus unmoving / yet not named teaching” are all in the prose before the verse) — Paramārtha’s verse 「如如不動，恒有正說。應觀有為法，如暗、翳、燈、幻，露、泡、夢、電、雲」, joining “thus-thus unmoving” (the Dharma-body unmoving) · “ever there is right teaching” (the manifestation-body ever teaching) · “observe the conditioned as the nine similes” the three matters into one verse, showing the consistency of “unmoving yet ever teaching · ever teaching yet observing the conditioned as illusion”; this is of one gloss with Vasubandhu 「諸佛涅槃，非有為法亦不離有為法……化身說法示現世間行」T1511 [0796c28–0797a01](not abiding in nirvāṇa · not abiding in the conditioned). - Xuanzang’s “the conjunction-made” verse-opening: Xuanzang’s verse-opening is 「諸和合所為」
[0985c19](the other versions “all conditioned dharmas”), “the conjunction-made” being another rendering of saṃskṛta (made by the conjunction of the many conditions), pointing to the same as “conditioned dharmas” (Dharmagupta’s verse-end 「此有為者」[0771c13]too marks saṃskṛta); Xuanzang’s rendering shows the word-formation sense of “the conditioned = made by the conjunction of conditions” (see register 5). - The difference of the propagation division: Kumārajīva 「長老須菩提及諸比丘、比丘尼、優婆塞、優婆夷，一切世間天、人、阿修羅，聞佛所說，皆大歡喜，信受奉行」
[0752b30–0752c02]; Bodhiruci 「及諸比丘……菩薩摩訶薩，一切世間天、人、阿修羅、乾闥婆等，聞佛所說，皆大歡喜，信受奉行」[0757a09–12](adding 「菩薩摩訶薩」 「乾闥婆」); Paramārtha 「踊躍歡喜信受奉行」[0766b27]; Xuanzang 「天、人、阿素洛、健達縛等……皆大歡喜、信受奉行」[0985c21–24]; Yijing 「及諸菩薩摩訶薩……皆大歡喜，信受奉行」[0775b24–26]. Kumārajīva’s propagation-assembly stops at “the four assemblies · gods, humans, asuras,” while the Able-to-Cut versions mostly add “bodhisattva-mahāsattvas · gandharvas (健達縛)” — the list of hearers differs in fullness, the sense one (all the worldly hear the Dharma and practice it).
3 · “Is-Not” and the Three Natures (the eye · the conditioned as illusion · §17 second half · emptiness-of-dharmas · breaking the four views · the cognitive hindrance · emphasized)
This division’s “is-not” appears twice: first at “expounding” — 「云何為人演說而不名說，是名為說」 (the Able-to-Cut versions · expounding / is-not expounding / is-called expounding) [0757a05–06] (Kumārajīva has 「不取於相，如如不動」); second at “all conditioned dharmas” — the six 〔nine〕 similes observing “the conditioned dharmas like dream-illusion-bubble-shadow” [0752b28–29], what is removed being the clinging of “conditioned dharmas as real.” Both are applied to “dharmas” (the dharma of expounding · the dharma of the conditioned), not the first half’s “marks · sentient beings” (the person-self) — the final application of §17’s second half emptiness-of-dharmas · breaking the four views.
★ Anchoring to the second half (binding to the pivot · looping back to division 17): this division stands after §17’s pivot (the second half, divisions 17–32), and is the end of the second half. The first half’s (divisions 1–16) “is-not” is mostly applied to the outer objects of “marks · sentient beings · merit,” what is countered being the affliction-hindrance (breaking the four marks · emptiness-of-self); this division’s (second half · emptiness-of-dharmas) “is-not” is applied to “all conditioned dharmas” (what the six 〔nine〕 similes observe being all the saṃskṛta conditionally-arising dharmas) and to “expounding” (the dharma of the manifestation-body’s teaching), breaking the dharma-clinging (the dharma-self) of “conditioned dharmas as real · teaching having a sayable substance,” what is countered being the cognitive hindrance (breaking the four views). The pivot-division 17’s 「通達無我、法」[0751b12] (the two emptinesses of person-self and dharma-self · Kuiji 「達我、法空，證無我理」[0147b09–10]) has already opened the gate of emptiness-of-dharmas, division 22’s 「無有少法可得」[0751c22] advances to break the clinging of “awakening as a real dharma”; this division gathers it in “all conditioned dharmas as illusion” with the six 〔nine〕 similes — the observation of emptiness-of-dharmas reaching to all the conditioned, the end of breaking the view of dharmas. 〔This turn of the second half’s “emptiness-of-self → emptiness-of-dharmas · affliction-hindrance → cognitive hindrance · the second round cutting the cognitive hindrance” has its ancient-master ground at division 17 in Kuiji (after Vasubandhu) 「第二周為斷障，障即所知也」[0127c01–03] and Kuiji (after Asaṅga) 「為二種無我故……二種正覺」[0147b26–27]; binding to the pivot-division 17, register 4.〕
「(for others) expounding — is-not expounding (yet not named teaching / no dharma to teach) — is-called expounding」 mapped onto the three natures (the Able-to-Cut versions):
- Expounding (X) is the other-dependent (依他起) — the teaching that the manifestation-body manifests conditioned on occasion (Asaṅga 「決定實演說」
[0766a17]; Vasubandhu 「化身諸佛說法」T1511 [0796c16]). The manifestation-body’s teaching is vivid, hence “is-called expounding.” - Yet not named teaching / no dharma to teach is the removal of the wholly-imagined (遍計所執) — not the discriminatively-clung-to “teaching having a sayable substance” (Asaṅga 「不演說彼法有可說體」
[0766a19]; Vasubandhu 「化身……不言我是化身」T1511 [0796c16–17]). “Is-not” removes the clinging of “teaching has a real sayable substance · the manifestation-body clinging to itself as the teacher.” - Is-called expounding / is-called teaching is the setting up of the perfectly-accomplished (圓成, and also the conventionally sayable) — the manifestation-body, not saying it is a manifestation, teaching undefiled, is the right teaching (Vasubandhu 「以不如是說，是故彼說正」
T1511 [0796c15]; Yijing 「由不自言故，是其真實說」T1513 [0884b06]). Without a real sayable yet the teaching vivid, the very setting up of the perfectly-accomplished.
「all conditioned dharmas — like dream-illusion-bubble-shadow〔six〕／like star-cataract-lamp-illusion-dew-bubble-dream-lightning-cloud〔nine〕 — should be observed thus」 mapped onto the three natures (the conditioned as illusion · the station of emptiness-of-dharmas):
- All conditioned dharmas (X) is the other-dependent (依他起) — the conditionally-arising dharmas (made by the conjunction of the many conditions · saṃskṛta; Xuanzang 「諸和合所為」
[0985c19]). The conditioned dharmas vividly arise, hence it is said “all conditioned dharmas.” - Like dream-illusion-bubble-shadow〔six similes〕／the nine similes is the removal of the wholly-imagined (遍計所執) — the conditioned dharmas without real own-nature, like dream like illusion, not the discriminatively-clung-to real dharma (Asaṅga 「此偈顯示四種有為相」
[0758b07–08]; Vasubandhu 「觀有為法亦復如是，以顛倒見故」T1511 [0797a10–11]). “Like illusion” removes the clinging of “conditioned dharmas as really existent” — this belongs to what the cognitive hindrance clings (the dharma-self), not the first half’s self-clinging. - Should be observed thus is the setting up of the perfectly-accomplished (圓成, made manifest by observing-wisdom) — observing the nine kinds of conditioned objects with nine kinds of right wisdom, attaining “undefiled self-mastery” (Vasubandhu’s verse 「於有為法中，得無垢自在」
T1511 [0797a21–22]; Yijing 「於有為事中，獲無垢自在」T1513 [0884c10–11]). Illusory yet observed with right wisdom, the very setting up of the perfectly-accomplished (transformation-of-the-basis · undefiled self-mastery).
The eye of this division (★ second half · the end of emptiness-of-dharmas): the “like illusion” of the six 〔nine〕 similes is applied to “all conditioned dharmas” — not the first half’s (divisions 1–16) stopping at the outer objects of “marks · sentient beings · merit” (the person-self · breaking the four marks · the affliction-hindrance), but the second half’s (divisions 17–32) observation of emptiness-of-dharmas reaching to all conditionally-arising conditioned (the dharma-self · breaking the four views · the cognitive hindrance), the final application of breaking the view of dharmas. Its Yogācāra reading is most evident in the nine-simile lineage: Vasubandhu’s two renderings map “nine kinds of right wisdom” onto “nine kinds of conditioned objects” (the seen-mark · the seeing mind-dharma · consciousness · the vessel-world · body · enjoyment-matter · past · present · future), the cloud-simile ending by returning directly to “the storehouse-consciousness in the seed-stage, its substance able to hold the seeds of all dharmas” T1513 [0884c06–07] (Bodhiruci has 「子時阿黎耶識與一切法為種子根本」T1511 [0797a17–18]) — the conditioned dharmas illusory yet resting on the eight consciousnesses · the storehouse-consciousness, the very reading of “the other-dependent · consciousness-only manifested · without own-nature” (see register 4). This reading of the “is-not” mapped onto the three natures · the conditioned as illusion: see Shi Huijing’s The Threefold “Is-Not” Mapped onto the Yogācāra Three Natures 〔from S5-P01〕; this division is its application at the station of “all conditioned dharmas (the end of emptiness-of-dharmas),” looping back to the pivot-division 17’s folding of “emptiness-of-dharmas · breaking the four views” 〔from The Diamond Sūtra’s Self-Reenactment S5-P07〕.
4 · Variant Readings of the Ancient Masters (by school · the manifestation-body expounds undefiled · the nine similes observing the conditioned · the non-abiding nirvāṇa · emphasized)
Core emphasis — Vasubandhu’s Vajracchedikā-śāstra (the two renderings) (the expounding-verse · the nirvāṇa-verse · the nine kinds of right observation), mapping each simile onto a conditioned object, the cloud-simile returning to the storehouse-consciousness: Vasubandhu glosses the expounding by “the manifestation-body teaching without saying it is a manifestation, hence right teaching,” and the nine similes by “the Buddhas’ nirvāṇa is neither conditioned nor apart from the conditioned · the nine kinds of conditioned dharmas observed rightly by wondrous wisdom,” anchoring each simile to a conditioned object (the seen-mark · consciousness · vessel · body · enjoyment · the three times), the cloud-simile ending by returning to the storehouse-consciousness in the seed-stage — the two renderings differ in name, are one in sense. Asaṅga reads with “the nine similes manifest four kinds of conditioned mark,” Jizang · Zhiyi · Kuiji all setting their reading after Vasubandhu · Asaṅga.
Vasubandhu T1511 (Bodhiruci rendering) — the expounding-verse [0796c14–15]:
「諸佛說法時，不言是化身；以不如是說，是故彼說正。」
Glossing 「云何為人演說而不名說是名為說」[0796c12–13]: 「若化身諸佛說法時，不言我是化身，是故彼所說是正說。若不如是說者，可化眾生不生敬心。何以故？以不能利益眾生，即彼說是不正說，是故不說我是化佛」[0796c16–19]. Then setting the doubt · the nirvāṇa-verse [0796c26–27]: 「復有疑，若諸佛如來常為眾生說法，云何言如來入涅槃？為斷此疑，是故如來說彼偈喻」[0796c23–25]; the verse 「非有為非離，諸如來涅槃；九種有為法，妙智正觀故」[0796c26–27] — 「諸佛涅槃，非有為法亦不離有為法。何以故？以諸佛得涅槃，化身說法示現世間行，為利益眾生故。此明諸佛以不住涅槃、以不住世間故」[0796c28–0797a02]. The nine-objects verse [0797a06–07]: 「見相及於識，器身受用事，過去現在法，亦觀未來世。」 Mapping each simile onto an object [0797a08–18]:
「譬如星宿為日所映，有而不現；能見心法亦復如是。又如目有瞖則見毛輪等色，觀有為法亦復如是，以顛倒見故。又如燈識亦如是，依止貪愛法住故。又如幻所依住處亦如是，以器世間種種差別無一體實故。又如露身亦如是，以少時住故。又如泡，所受用事亦如是，以受想因三法不定故。又如夢，過去法亦如是，以唯念故。又如電，現在法亦如是，以剎那不住故。又如雲，未來法亦如是，以於子時阿黎耶識與一切法為種子根本故。」
The three-observation verse [0797a20–21]: 「觀相及受用，觀於三世事，於有為法中，得無垢自在。」 「觀有為法三種：一觀有為法，以觀見相識。二者觀受用，以觀器世間等……三者觀有為行，以何等法三世轉差別？如是觀一切法，於世間法中得自在故」[0797a22–26].
Vasubandhu T1513 (Yijing rendering) — the right-teaching-verse [0884b05–06]:
「諸佛說法時，不言身是化；由不自言故，是其真實說。」
Glossing 「云何正說等者，此意為顯如來不自言我是化身」[0884b03–04]: 「欲明如來雖為眾生宣揚法化，而不自說我是化身，由作如是不正說故，為此名彼以為正說……復是無法可說故」[0884b07–11]. The nirvāṇa-verse [0884b13]: 「如來涅槃證，非造亦不殊」 — 「非諸如來所證圓寂是其造作，有為自性望其造作復不是異，雖現涅槃而是其化……欲顯如來無住涅槃，生死、涅〔槃〕」[0884b14–16]. The nine-simile verse [0884b19–21]: 「一切有為法，如星翳燈幻，露泡夢電雲，應作如是觀。此集造有九，以正智觀故」; 「由以星等九事為同法喻，喻九種正智而觀於境」[0884b22–23]. The nine-objects verse [0884b25–26]: 「見相及與識，居處身受用，過去并現存，未至詳觀察。」 Mapping each simile onto an object [0884b27–c07]: 「應觀見如星宿，謂是心法，正智日明亦既出已，光全滅故。應觀所緣境相，如瞖目人覩髮團等是妄現故。應觀其識猶若於燈……由愛膩力而得生故。應觀居處猶如於幻，即器世間有多奇質，性不實故。應觀其身譬如露渧，暫時住故。觀所受用猶若水泡……三事合所生性故。應觀過去所有集造同於夢境，但唯念性故。應觀現在事同於電，疾滅性故。應觀未至體若重雲，阿賴耶識在種子位，體能攝藏諸種子故」[0884b27–c07]. The three-observation verse [0884c10–11]: 「由觀察相故，受用及遷流，於有為事中，獲無垢自在。」
〔Correspondence of the two renderings: 諸佛說法時不言是化身／不言身是化 (是故彼說正／是其真實說) · 非有為非離諸如來涅槃／如來涅槃證非造亦不殊 · 九種有為法妙智正觀／此集造有九以正智觀 · 見相及於識器身受用事過去現在法亦觀未來世／見相及與識居處身受用過去并現存未至詳觀察 — two Chinese renderings of one Vasubandhu treatise, differing in name, one in sense. Both map the nine similes onto nine objects (the seen-mark · consciousness · vessel · body · enjoyment · the three times), the cloud-simile ending by returning directly to the storehouse-consciousness (Bodhiruci 「阿黎耶識與一切法為種子根本」 · Yijing 「阿賴耶識在種子位攝藏諸種子」), the very Yogācāra reading-source of the nine similes observing the conditioned.〕
Asaṅga T1510 (Dharmagupta rendering): this division belongs to the eighteen abodes’ seventeenth, the path-of-witness, in the Buddha-stage attainment that subsumes the transformation-of-the-basis, the mind-attainment · third, “for undefiled conduct-and-dwelling” — the undefiled again twofold: undefiled in teaching (「於彼心具足中，為說法無染故，經言『須菩提！若有菩薩，以滿無量阿僧祇世界七寶』等……以有如是大利益故，決定實演說；如是演說，而無所染」[0766a14–17]; glossing 「云何演說，而不演說，是名演說」 by 「顯示不可言說故。不演說彼法有可說體，應如是演說；若異此者，則為染說，以顛倒義故」[0766a18–20]) · undefiled in flux (「為流轉不染故，說偈言『如星翳燈幻，露泡夢電雲，於諸有為法，應當如是觀』」[0758b05–07]; 「為生死不染故，說星、翳、燈等偈，此義如前說」[0766a22–23]). Reading the nine similes as “manifesting four kinds of conditioned mark” [0758b07–08]: the own-nature mark (the common-mark seen-consciousness · star · cataract · lamp) · the mark of clinging to the abode-savor (illusion) · the mark following the fault (dew · bubble) · the mark following the going-forth (dream · lightning · cloud) — 「自性相者，共相見識，此相如星……人法我見如翳……識如燈……著所住味相者，味著顛倒境界故，彼如幻……隨順過失相者，無常等隨順故，彼露譬喻……彼泡譬喻者，顯示隨順苦體……隨順出離相者，隨順人法無我……以夢等譬喻，顯示彼過去行……如夢；現在者，不久時住故如電；未來者，彼麁惡種子似虛空引心出故如雲。如是知三世行轉生已，則通達無我」[0758b08–26].
Jizang (Three-Treatise) T1699: schematized as 「『滿無量』下，此第十五章經……今此一章經，別料簡化身」[0123c06–08]. Glossing the expounding: 「『云何為人演說』，釋為他說義……今經之欲竟，示說法之方，當如如而說。下『如』字則是如法性之如，勸行者當如法性如而說，勿生心動念也。下偈即明說法之辭，亦如十喻之說」[0123c11–15]; citing Kumārajīva 「什法師云『十喻以喻空，空必持此喻。借言以會意，意盡無會處，既得出長羅，住此無所住』也」[0123c17–19]. After the treatise-text glossing the “is-not” expounding: 「經曰『云何為人演說』而不名說，是名為說。此釋化佛說法義。化佛說法，不自稱是化；若自稱是化，則眾生不生信敬，故言不名為說。是名為說者，直化佛說法也」[0123c19–23]. Glossing the nine similes: 「一切有為法偈來者，更釋疑。疑云：諸佛常為眾生說法，何故復入涅槃？故明諸佛如來不住涅槃、不住有為……觀有為如夢幻，故不住世間也。論經廣有九喻，云『一切有為法，如星、翳、燈、幻、露、泡、夢、電、雲』」[0123c23–28]; mapping each simile [0123c28–0124a14], e.g. 「第三、如燈，還喻能見識法，如有油、炷、器，三法合故有燈，根、塵及貪受故有識生」[0124a03–05], 「第九、雲喻，空中淨，忽然雲生，即時便滅；未來法亦爾」[0124a12–14]. At the end 「第三、流通，如文意云云」[0124a15].
Zhiyi (Tiantai) T1698: schematized as 「第三流通叚，非止近益當時，亦乃遠傳千載。文為二，初、付囑，次、奉行。付囑又三，初、正付囑，次、校量，後、方法」[0083b28–c02]. Glossing the expounding (the latter method): 「三『云何為人』下，後方法，初、標，次、釋。釋中有止有觀，弘通此經。若為方法，須不取法相，須如真如，上如是智，下如是境，心境符合故得不動，不動空有等法」[0083c09–13]. Glossing the verse: 「『何以故』下，一偈明觀，觀諸法夢、幻等，而為人說句，偈有真實，及有此假有也。《大品》十喻，一、幻，二、焰，三、水月，四、虛空，五、響，六、乾城，七、夢，八、影，九、鏡像，十化，此中舉六，論本明九，然流通方法不出止觀，故今略舉，即止為觀故見一切皆空夢、幻，即觀而止故一切夢等悉如如也」[0084a01–06]. Glossing the propagation: 「『佛說是經』下，第二奉行流通。聞法歡喜，既能信受，復如說行，說人如法，受者得解」[0084a06–07].
Kuiji (Yogācāra) T1700: glossing the expounding 「『云何為人演說？不取於相，如如不動』，述曰，此明離相而說也。謂化身說法，不取於相而說，已無分別執，故不言我是化身等，是故得福多也。『如如不動』者，謂下一『如』字是真如，上一『如』字是比喻，謂化身說法之時，不取有為相，猶如真如湛寂不動也」[0154b05–10]. Citing Asaṅga 「此段文下即是第六行淨住中第三為不染行住故，彼不染復有二種，一者、說法不染，即上來所陳受、持、演說此經，福勝七寶布施也……二者、流轉不染，謂說九喻，此顯示不可言說故，不演說彼法有可說體，應如是演說；若異此者，則為染說，以顛倒義故」[0154b10–18]. Glossing the verse (after Vasubandhu) 「述曰，世親云，此釋展轉疑中大文第四也。謂有疑曰：『若諸佛如來常為眾生說法，云何如來入涅槃？』為破此疑，故立九喻，如《玄記》說」[0154b20–23]; 「無著云，此即第二為流轉不染故」[0154b23–24]. Glossing the propagation 「述曰，此第三大段喜悟修行分也」[0154b27–28].
The three ancient-master streams (Three-Treatise · Tiantai · Yogācāra) at this division converge upon the two treatises of Vasubandhu · Asaṅga: the expounding’s is-not (the manifestation-body teaching without saying it is a manifestation · not expounding the teaching as having a sayable substance, hence right teaching) · the nine similes observing the conditioned (the Buddhas not abiding in nirvāṇa not abiding in the conditioned · observing the conditioned as the nine similes and undefiled in birth-death) · the non-abiding nirvāṇa (the manifestation-body manifesting worldly conduct yet not abiding in the conditioned dharmas). Jizang “the manifestation-Buddha teaches without calling itself a manifestation · the treatise-text broadly has nine similes · the lower 『如』 character is the suchness of dharma-nature,” Zhiyi “in the gloss there is calming and there is observing · here six are raised the treatise-text clarifies nine · taking calming as observing, seeing all empty as dream-illusion,” Kuiji (after Vasubandhu and Asaṅga) “this clarifies teaching apart from marks · the lower 『如』 is suchness the upper 『如』 is simile · undefiled in flux means teaching the nine similes · the fourth doubt of the sequential resolving breaking ‘if He ever teaches the Dharma how does He enter nirvāṇa’” — each anchored item-by-item to 「演說即非·不取於相如如不動·一切有為法如幻」. All three families expressly mark the Kumārajīva sūtra’s six similes against the treatise-text’s nine similes (Zhiyi “here six are raised, the treatise-text clarifies nine” the most direct). This is the ancient masters’ settled reading of this division’s “Manifestation Is Not the Real,” and the final application of §17’s second half “emptiness-of-dharmas · breaking the view of dharmas” to all conditioned dharmas.
5 · Terminology
一切有為法／諸和合所為 saṃskṛta (the dharmas made by the conjunction of the many conditions; Xuanzang 「諸和合所為」[0985c19] · Dharmagupta 「此有為者」[0771c13] showing the word-formation sense of “the conjunction-made”) ·
六喻 (dream · illusion · bubble · shadow · dew · lightning svapna·māyā·budbuda·chāyā／pratibhāsa·avaśyāya／śyāyikā·vidyut; the Kumārajīva text [0752b28–29]) ·
九喻 (star · cataract · lamp · illusion · dew · bubble · dream · lightning · cloud tārakā·timira·dīpa·māyā·avaśyāya·budbuda·svapna·vidyut·abhra; the five Able-to-Cut versions and the two treatises [0757a07–08] etc.; Vasubandhu 「九種有為法，妙智正觀」T1511 [0796c27] · Yijing 「此集造有九，以正智觀」T1513 [0884b21]) ·
如如不動 (the manner of the manifestation-body’s teaching; Kuiji 「下一『如』字是真如，上一『如』字是比喻」[0154b08–09] · Jizang 「下『如』字則是如法性之如」[0123c13–14] · Paramārtha entering the verse 「如如不動，恒有正說」[0766b23]) ·
不名說／無法可說／不廣說 (the is-not of expounding; Vasubandhu 「不言我是化身……是故彼所說是正說」T1511 [0796c16–17] · Asaṅga 「不演說彼法有可說體」[0766a19]) ·
化身 nirmāṇa-kāya (the Buddhas’ manifestation-body teaching, manifesting worldly conduct; Vasubandhu 「化身說法示現世間行，為利益眾生」T1511 [0796c29–0797a01]) ·
無住涅槃 (not abiding in nirvāṇa · not abiding in the conditioned; Vasubandhu 「諸佛以不住涅槃、以不住世間」T1511 [0797a01–02] · Yijing 「如來無住涅槃」T1513 [0884b16]) ·
阿賴耶識／阿黎耶識 ālaya-vijñāna (mapped onto the nine-similes’ cloud-simile · the rest of future dharmas; Bodhiruci 「子時阿黎耶識與一切法為種子根本」T1511 [0797a17–18] · Yijing 「阿賴耶識在種子位，體能攝藏諸種子」T1513 [0884c06–07]) ·
無垢自在 (the fruit of the nine kinds of right observation; Vasubandhu’s verse 「於有為法中，得無垢自在」T1511 [0797a21–22]). 〔Sanskrit as a pronunciation aid; for the simile-list difference of the six similes / nine similes see register 2, the ancient masters’ judgment of the simile-number at register 4 (Zhiyi 「此中舉六，論本明九」).〕
6 · Simile and Rhetoric (the six similes 〔nine similes〕 observing the conditioned · the summation of the whole sūtra’s simile-bodies · emphasized)
This division is the gathering-up of the Diamond Sūtra’s similes (the empty-space simile at division 4 · the Sumeru simile at divisions 10 · 11 · 17 · 24 · the patience-sage simile at division 14 · the marks-and-form-body simile at division 26), observing “all conditioned dharmas” by the six 〔nine〕 similes as a conclusion, the peak of the whole sūtra’s literary body. The simile is this division’s emphasized register.
- The simile-vehicle · simile-tenor · what-is-shown (Kumārajīva’s six similes): Kumārajīva 「一切有為法，如夢、幻、泡、影，如露亦如電，應作如是觀」
[0752b28–29]— the simile-vehicle = dream · illusion · bubble · shadow · dew · lightning (six things, unreal and momentarily appearing), the simile-tenor = all conditioned dharmas (the conditionally-arising dharmas), what is shown = the conditioned dharmas without real own-nature, illusory and momentarily appearing (Jizang citing Kumārajīva 「十喻以喻空，空必持此喻……既得出長羅，住此無所住」[0123c17–19]). - The three lineages of simile-number (the ancient masters’ express judgment · this division’s point): Zhiyi directly lists the three lineages of simile-number — 「《大品》十喻，一、幻，二、焰，三、水月，四、虛空，五、響，六、乾城，七、夢，八、影，九、鏡像，十化，此中舉六〔the Kumārajīva sūtra〕，論本明九〔the Vasubandhu · Asaṅga treatises〕」
[0084a01–03]; Jizang 「論經廣有九喻，云『一切有為法，如星、翳、燈、幻、露、泡、夢、電、雲』」[0123c27–28]. The six-simile lineage (Kumārajīva · dream-illusion-bubble-shadow-dew-lightning) · the nine-simile lineage (the five Able-to-Cut versions and the treatises · star-cataract-lamp-illusion-dew-bubble-dream-lightning-cloud) · the ten-simile lineage (the Mahāprajñā · illusion-flame-water-moon-empty-space-echo-gandharva-city-dream-shadow-mirror-image-magic-creation) — all showing the one sense of “the conditioned as illusion,” the simile-lists differing in fullness (see register 2). - The Yogācāra reading of the nine similes mapped onto nine objects (Vasubandhu · Asaṅga emphasized): the nine-simile lineage does not merely list similes, but maps each simile onto one conditioned object — Vasubandhu’s two renderings: star (映 by the sun · the seeing mind-dharma／the seen) · cataract (hair-rings · the cognized object-mark · upside-down view) · lamp (resting on craving · consciousness) · illusion (the vessel-world with no real substance · the abode) · dew (momentarily abiding · body) · bubble (the conjoining of three matters · enjoyment-matter) · dream (only recollection · past dharmas) · lightning (instant-not-abiding · present dharmas) · cloud (the storehouse-consciousness in the seed-stage holding the seeds · future dharmas)
T1511 [0797a08–18]/T1513 [0884b27–c07]. The nine similes are nine kinds of right wisdom observing nine kinds of conditioned objects (the seen-mark · consciousness · vessel · body · enjoyment · the three times), the cloud-simile ending by returning to the storehouse-consciousness — the very Yogācāra fine gloss of “the conditioned as illusion” (the eight consciousnesses · the storehouse-consciousness as the rest of the other-dependent dharmas). Asaṅga separately reads the nine similes as “manifesting the four kinds of conditioned mark” (the own-nature mark · the mark of clinging to the abode-savor · the mark following the fault · the mark following the going-forth), ending in 「如是知三世行轉生已，則通達無我」[0758b25–26]— looping back to the pivot-division 17’s “penetrating no-self” of emptiness-of-dharmas. - The rhetoric of “thus-thus unmoving” (the simile being the very real): Kumārajīva 「不取於相，如如不動」
[0752b27], the ancient masters split 「如如」 into two senses — Kuiji 「下一『如』字是真如，上一『如』字是比喻」[0154b08–09](the upper 「如」 simile · the lower 「如」 suchness, i.e. “like 〔simile〕 suchness 〔dharma〕 and unmoving”), Jizang 「下『如』字則是如法性之如」[0123c13–14], Zhiyi 「上如是智，下如是境，心境符合故得不動」[0083c11–12]. “Thus-thus unmoving” shows, by the doubling of the word 「如」 itself, that the teacher’s mind is like suchness and unmoving, not grasping at conditioned marks — rhetoric and doctrine joined, the gathering-up of the whole sūtra’s brushwork of “by simile showing the real.” - The rhetoric of propagation (rejoicing, awakening, practicing): the final 「皆大歡喜，信受奉行」
[0752c01–02], Zhiyi 「聞法歡喜，既能信受，復如說行……同聽齊悟法喜蕩心」[0084a06–13], Kuiji 「此第三大段喜悟修行分」[0154b27–28]— gathering the whole sūtra by the three matters of “rejoicing · receiving with faith · practicing,” the simile-tenor (the hearers) and the simile-vehicle (the joy of the Dharma) joined, the set form of the propagation division. This register shows in this division (the six 〔nine〕 similes observing the conditioned · thus-thus unmoving · propagation) the summation and emphasis of the whole sūtra’s similes.
7 · Cross-Reading
- Thirty Verses (T1586): the other-dependent · consciousness-only manifested · the storehouse-consciousness (v.1 maturation · v.2 the storehouse · v.17 consciousness-transformation) — the treatise-counterpart of this division’s “all conditioned dharmas as illusion · the nine similes mapped onto the storehouse-consciousness in the seed-stage” (the conditioned dharmas illusory yet resting on the eight consciousnesses · the storehouse-consciousness, i.e. the other-dependent · consciousness-only manifested).
- Twenty Verses (T1590): consciousness-only without object · the object like dream-illusion (the dream-simile · blocking the real existence of outer objects) — this division’s “the conditioned dharmas like dream, like illusion” is the scriptural counterpart of the Twenty Verses’ “the object like what is seen in dream, unreal · consciousness-only manifested” (the dream-illusion similes for the conditioned’s unreal outer object).
- Madhyānta-vibhāga (T1600): the chapter discerning the marks · false discrimination · the other-dependent as illusion — this division’s “the conditioned as illusion · without own-nature” accords with the Madhyānta’s “false discrimination exists · the other-dependent is like an illusory matter.”
- Mahāyāna-saṃgraha (T1594): the chapter on the cognized mark · the other-dependent · the eleven consciousnesses like illusion (the other-dependent mark likened to illusion · flame · dream etc., eight similes) · the chapter on the wisdom of the resultant fruit · the three bodies (the manifestation-body teaching) — this division’s “all conditioned dharmas as the nine similes” is the scriptural counterpart of the saṃgraha’s “the other-dependent like an illusory matter · the dream etc. similes”; “the manifestation-body expounds yet undefiled” is the treatise of the saṃgraha’s transformation-body (manifestation-body) teaching.
- Cheng weishi lun (T1585): the other-dependent · the storehouse-consciousness (the all-seeds · maturation) · conditioned dharmas (the four kinds of conditioned: the eight consciousnesses · mental factors · form · non-associated) — this division’s “the nine similes mapped onto the storehouse-consciousness in the seed-stage holding the seeds” 〔Vasubandhu’s and Yijing’s words, register 4〕 is the scriptural counterpart of Cheng weishi lun’s “the storehouse-consciousness holding the seeds of all dharmas · the conditioned, other-dependent, without own-nature.”
- Heart Sūtra (T251): 「色即是空」「是諸法空相，不生不滅」 — this division’s “all conditioned dharmas as illusion · should be observed thus” and the Heart Sūtra’s “the five aggregates all empty · the empty mark of all dharmas” are one and the same gate of observing the conditioned without own-nature (the Heart Sūtra by the five aggregates · this division by all the conditioned).
This division’s 「一切有為法，如夢、幻、泡、影〔六喻〕／九喻·應作如是觀」 is the scriptural counterpart of the Thirty Verses’ · the saṃgraha’s · Cheng weishi lun’s “the other-dependent as illusion · consciousness-only manifested · the storehouse-consciousness’s seeds”; 「有為法如夢、幻」 is the scriptural counterpart of the Twenty Verses’ “the object like in dream · consciousness-only without object.” Shi Huijing’s thesis “the Diamond Sūtra says in scriptural language what Cheng weishi lun says in technical language” 〔from From the Hundred Dharmas to the Diamond S5-P10〕: the Diamond Sūtra’s single phrase 「一切有為法如幻」, Cheng weishi lun says the same matter in the technical language of “the other-dependent · the storehouse-consciousness holding the seeds · the conditioned without own-nature”; the nine similes mapped onto the storehouse-consciousness (Vasubandhu’s two treatises) is precisely the joint of this scriptural language and the technical language. This division concluding with the six 〔nine〕 similes observing the conditioned is the final application of §17’s second half “emptiness-of-dharmas · breaking the four views · the cognitive hindrance” 〔from The Diamond Sūtra’s Self-Reenactment S5-P07; the folding structure of the two halves, see division 17, registers 3 · 4〕. 〔Convention: list only what is genuinely pertinent; no forced pegging — linkage, not padding. The ancient-master citations are all at register 4, not repeated here. Cheng weishi lun is in progress — a stable name-citation, to add a link once complete.〕
8 · East–West Observation (Western perspective · observation, not adjudication)
- The conditioned-as-illusion of “all conditioned dharmas, like dream, illusion, bubble, shadow” ↔ the West’s “the impermanence of phenomena · the world as dream” motif (Plato’s cave-shadows · Schopenhauer’s “the world as representation (Vorstellung) · life as a dream” · the Baroque vanitas 〔still-life of vanity〕 with its bubbles and skulls): the West too likens phenomena’s illusory impermanence by dream · shadow · bubble; yet the Yogācāra reading of “like illusion” is not merely a lament that “phenomena are unreal · life is empty illusion” — the nine similes map each onto one of nine kinds of conditioned object (the seen-mark · consciousness · vessel · body · enjoyment · the three times), the cloud-simile returning to the storehouse-consciousness in the seed-stage (Vasubandhu
T1511 [0797a17–18]/T1513 [0884c06–07]), a cultivation-and-witnessing observation-method of “the other-dependent · consciousness-only manifested · observed with right wisdom and attaining undefiled self-mastery,” not an ontological pessimism or a representationalist assertion. - The suchness of “thus-thus unmoving” ↔ the West’s “unmoved mover” (Aristotle’s prōton kinoun akinēton) · the eternal unchanging absolute (Parmenides’ “Being is unmoving”): comparable on the name of “unmoving”; yet “thus-thus unmoving” is in Yogācāra not a metaphysical unmoving substance, but the observation-practice of the teacher’s mind being like suchness and not grasping at conditioned marks (Kuiji 「下『如』真如·上『如』比喻……不取有為相，猶如真如湛寂不動」
[0154b08–10]) — a cultivated mind-state, not an ontological first cause. - The is-not teaching of “the manifestation-body expounds yet not named teaching · is-called teaching” ↔ the West’s philosophy of language’s “the ineffable” (Wittgenstein’s Tractatus “whereof one cannot speak, thereof one must be silent”) · negative theology’s apophasis: the West mostly argues from the limit of language · the ultimately unsayable; the ancient masters read “the is-not teaching” not merely as the limit of language — “the manifestation-body does not say it is a manifestation · does not expound the teaching as having a sayable substance” (Vasubandhu
T1511 [0796c16–17]· Asaṅga[0766a19]), it is the cultivation-and-witnessing of “undefiled · teaching without discriminative clinging” (teaching without clinging to a teacher · without clinging to a sayable substance), not the negativity of silence or apophasis, but the manifestation-body’s right teaching benefiting beings. - The non-abiding nirvāṇa of “neither conditioned nor apart · the Tathāgatas’ nirvāṇa” ↔ the West’s dialectic of “immanence and transcendence” (Hegel’s “the absolute manifesting in the finite” · process theology’s “God in the world”): comparable on the tension of “not apart from the conditioned yet not conditioned”; yet Yogācāra’s “non-abiding nirvāṇa” (not abiding in birth-death · not abiding in nirvāṇa · the manifestation-body manifesting worldly conduct yet not abiding in the conditioned) is the Buddha-fruit-stage accomplished by cutting the two hindrances · the transformation-of-the-basis (Vasubandhu 「諸佛以不住涅槃、以不住世間」
T1511 [0797a01–02]), a fruit of practice with stages and something cut, not a dialectical movement of concepts. - The point of the observation: the West tends to take “like dream-illusion · unmoving · unsayable” as the propositions of the illusoriness of phenomena · metaphysical unmoving · the limit of language (why the world is like a dream · why the absolute is unmoving · why the ultimate is unsayable); the ancient masters take “the conditioned as the nine similes · thus-thus unmoving · the is-not teaching” as the cultivation-and-witnessing observation-method of the other-dependent as illusion · consciousness-only manifested · the storehouse-consciousness as rest · the mind like suchness · undefiled teaching · non-abiding nirvāṇa (nine kinds of right wisdom observing nine kinds of conditioned object and attaining undefiled self-mastery · the manifestation-body undefiled and teaching). The lament over phenomena versus the observation-method of right wisdom · the metaphysical unmoving versus the unmoving of the mind-state · the limit of language versus the right teaching benefiting beings — this difference between East and West is itself one note worth marking.
- (This register is a Western-perspective observation; the scriptural and Yogācāra reading remains throughout the principal one, the West a secondary reference, not an adjudication. The specific literature is a matter for the researcher’s inquiry.)
9 · Manuscript Placement
Kumārajīva T0235 [0752b23–0752c02] (root · Manifestation Is Not the Real · the expounding [0752b26–b27] · the six-simile verse [0752b28–b29] · propagation [0752b30–0752c02]). The six versions’ expounding-clause · simile-verse [loc]: see register 2 — Bodhiruci T0236a [0757a01–a12] (nine-simile verse [0757a07–a08]) · Paramārtha T0237 [0766b16–b27] (nine-simile verse [0766b23–b24]) · Dharmagupta T0238 [0771c06–c16] (nine-simile verse [0771c12–c13]) · Xuanzang T220⑨ [0985c11–c24] (nine-simile verse [0985c19–c20]) · Yijing T0239 [0775b16–b26] (nine-simile verse [0775b22–b23]). Sectioning / treatise sources: Asaṅga T1510a [0758b04–b27] (nine-simile verse [0758b06–b07] · the four kinds of conditioned mark) · [0766a14–a23] (undefiled expounding · the star-cataract-lamp verse) · Vasubandhu T1511 [0796c12–0797a27] (expounding-verse [0796c14–15] · nirvāṇa-verse [0796c26–27] · nine-objects verse [0797a06–07] · nine similes mapped onto objects [0797a08–18] · three-observation verse [0797a20–21]) · Vasubandhu T1513 [0884b01–0884c16] (right-teaching-verse [0884b05–06] · nirvāṇa-verse [0884b13] · nine-simile verse [0884b19–21] · nine-objects verse [0884b25–26] · nine similes mapped onto objects [0884b27–c07] · three-observation verse [0884c10–11]). Ancient masters: Jizang T1699 [0123c06–0124a15] (expounding · Kumārajīva’s ten similes · the treatise-text’s nine similes mapped each · propagation) · Zhiyi T1698 [0083b28–0084a14] (the three schemata of propagation · calming-and-observing · here six are raised the treatise-text clarifies nine · practicing-propagation) · Kuiji T1700 [0154a28–0154b28] (teaching apart from marks · the lower 『如』 suchness the upper 『如』 simile · undefiled in flux the nine similes · the fourth doubt of the sequential resolving · the rejoicing-awakening-practicing division).
Shi Huijing · Zhiyue · jingang · Division 32 · Manifestation Is Not the Real · apparatus · Spring 2026