下篇-IV·般若波罗蜜行
解决了《金刚经》上篇“不确定性”的问题，进一步用人世间的方式来描述实际的修行，解释修行的原理，和前面提到的理论框架实现完整的逻辑闭环。
可有五眼 不可得心
“须菩提！于意云何？如来有肉眼不？” “如是，世尊！如来有肉眼。” “须菩提！于意云何？如来有天眼不？” “如是，世尊！如来有天眼。” “须菩提！于意云何？如来有慧眼不？” “如是，世尊！如来有慧眼。” “须菩提！于意云何？如来有法眼不？” “如是，世尊！如来有法眼。” “须菩提！于意云何？如来有佛眼不？” “如是，世尊！如来有佛眼。”
回到人世间。以人世间可以理解的形式进行表达，理解人世间觉悟者的状态。他们有五眼，可以看到普通事物；可以看透时空和多元世界众生心事；可以看透事物因果并理解其本质（因缘聚合）；可以看透人世间的基本规律和对应的践行方法，比如众生轮回和业果报应；达到“最高智慧”，能够全面无遗漏的看到“一切法”来“灭烦恼度彼岸”。
这些都是修行过程中的收获，可以作为自身修行的参考和验证，但不必纠结也不可以去纠结。
Returning to the human world, one expresses oneself in a form understandable by the human world, comprehending the state of those who are awakened in the human world. They possess the five types of vision, enabling them to see ordinary things; to see through time, space, and the hearts of beings in multiple worlds; to see through the causality of things and understand their nature (the aggregation of causes and conditions); to see through the basic laws of the human world and the corresponding practices, such as the cycle of rebirth and the retribution of actions; to attain the "highest wisdom," which allows them to see "all Dharma" comprehensively and "cross over the sea of suffering."
These are all gains from the practice that can serve as references and validations for one's own cultivation, but they should not be obsessed over or clung to.
“须菩提！于意云何？如恒河中所有沙，佛说是沙不？” “如是，世尊！如来说是沙。” “须菩提！于意云何？如一恒河中所有沙，有如是等恒河，是诸恒河所有沙数，佛世界如是，宁为多不？” “甚多，世尊！” 佛告须菩提：“ 尔所国土中，所有众生，若干种心，如来悉知。 何以故？如来说：诸心皆为非心，是名为心。 所以者何？须菩提！过去心不可得，现在心不可得，未来心不可得。”
在到人世间的觉悟者眼里，世间一切众生的起心动念，都是一系列复杂因素复合驱动的结果。上一个心念无法追溯，当前的心念无法保持，下一个心念无法预测。与其执着于心念的追根溯源，不如尝试去探究触发这些心念底下蕴含的因缘生灭的本质，以践行路上不同的心念去证悟修行获得智慧。所以说，不要去执着于心念生灭。
In the eyes of those awakened in the human world, every arising thought of all beings is the result of a complex combination of factors. The previous thought cannot be traced, the current thought cannot be sustained, and the next thought cannot be predicted. Rather than being fixated on tracing the origin of thoughts, one should attempt to explore the nature of the causes and conditions underlying these thoughts, using the various thoughts that arise on the path of practice to gain wisdom through experience. Hence, one should not be attached to the arising and ceasing of thoughts.
由表及里 自内而外
“须菩提！于意云何？若有人满三千大千世界七宝以用布施，是人以是因缘，得福多不？” “如是，世尊！此人以是因缘，得福甚多。” “须菩提！若福德有实，如来不说得福德多；以福德无故，如来说得福德多。”
在修行的实践过程中可以看到事物表象之下的本质，是因缘生灭聚合而成就表象的结果。所以在进行布施的时候，布施这个行为为因，按照人世间规律进行演绎，可以获得很多的自我满足并反映到其人的德行之上。
《金刚经》上篇描述的是由表及里，希望修行者在修行的践行中了解事物本质，开悟智慧；这边则是基于践行获得的智慧，自内而外的演绎出事物表象，形成理论闭环，并且验证了上篇的修行方式。
In the practice of cultivation, one can see the essence beneath the appearance of things, which is the result of the aggregation of causes and conditions. Thus, when making offerings, the act of giving is the cause, and by deducing according to the laws of the human world, one can obtain much self-satisfaction and reflect it upon one's own virtues.
The first part of the "Diamond Sutra" describes from the exterior to the interior, wishing practitioners to understand the nature of things and awaken wisdom through practice; this side, based on the wisdom gained from practice, deduces the appearance of things from within outward, forming a theoretical closed loop and verifying the method of practice described in the first part.
诸相具足非具足
“须菩提！于意云何？佛可以具足色身见不？” “不也，世尊！如来不应以具足色身见。 何以故？如来说：具足色身，即非具足色身，是名具足色身。” “须菩提！于意云何？如来可以具足诸相见不？” “不也，世尊！如来不应以具足诸相见。 何以故？如来说：诸相具足，即非具足，是名诸相具足。”
《金刚经》上篇描述的是抽象的“道理”，下篇描述的是人世间修行的实践。所以上篇关注的是“见诸相非相，则见如来”，而在人世间修行的第一步，并不是“非相”，而是关注“相的根源”而非“相的表象结果”。所以，在人世间描述觉悟者的时候所说的“诸相具足”，是可以观察得到的“相”，只是这个“具足”是一系列因缘聚合的表象，并不是根源，但是在使用人世间语言来描述的时候，可以叫“诸相具足”。
The first part of the "Diamond Sutra" discusses abstract "principles," while the latter part describes the practice of cultivation in the human world. Therefore, the first part focuses on "seeing all forms as non-form, then one sees the Tathagata," whereas the first step in the cultivation of the human world is not about "non-form," but focuses on the "origin of form" rather than the "result of appearance." Thus, when describing those awakened in the human world, the "complete forms" are observable "forms," but this "completeness" is just the appearance of a series of aggregated causes and conditions, not the origin. However, when using human language to describe, it can be called "complete forms."
说无法可说法
“须菩提！汝勿谓如来作是念：‘我当有所说法。’莫作是念。 何以故？若人言：如来有所说法，即为谤佛，不能解我所说故。 须菩提！说法者，无法可说，是名说法。”
觉悟者“通晓一切法”，他们到人世间教化众生修行的时候，都是因时因地随机应变的作出指导，并没有一成不变的法门，而修行者没有能力“通晓一切法”，也就没有办法把“一切法”作为开悟的法门来用。因此觉悟者教化时所说的协助修行者解决实修问题的办法，并不是能够直接获得“最高智慧”的法门，也没有确定可以让修行者直接开悟的可以被表达出来法门。
Awakened beings "understand all Dharma." When they come to the human world to teach and guide beings in their cultivation, they adapt their teachings to the time and place without any rigid method. Practitioners, lacking the ability to "understand all Dharma," cannot use "all Dharma" as the method for awakening. Therefore, the methods mentioned by the awakened to assist practitioners in solving actual cultivation problems are not doors to directly obtaining the "highest wisdom" and there are no certain methods that can be expressed to directly enlighten the practitioners.
众生慧命
尔时，慧命须菩提白佛言：“世尊！颇有众生，于未来世，闻说是法，生信心不？” 佛言：“须菩提！彼非众生，非不众生。 何以故？须菩提！众生众生者，如来说非众生，是名众生。”
这个时候明了众生轮回智慧的须菩提了个问题：以后人世间不再有觉悟者了，如果那时候有众生听到了这种“没有确定方法”的修行表达，能够相信祂么？
众生（如果）有轮回，那么来世的众生就是从今世众生轮回而得。那么来世众生是那一世的众生，却也并不仅仅是那一世的众生，所以现在人世间的觉悟者看待未曾开悟的众生是有信息轮回，因缘生灭聚合而成的存在，我们用人世间的表达可以叫“众生”。
因此，“信”不是一个问题。如果是按照上篇的认知而生起的“信”自然会轮回到来世；而按照下篇脚踏实地践行而实修的不需要“信”，只需要每一步的收获且不执着。
At this point, Subhuti, who understands the wisdom of the cycle of rebirth, asks a question: In the future, if there are no awakened beings left in the human world, and if then there are beings who hear this kind of expression of cultivation without a definite method, would they be able to believe in it?
If beings are subject to rebirth, then the beings of the future life are derived from the cycle of the present beings. Thus, the future beings belong to that life, but they are not only of that life. Therefore, awakened beings in the present human world see unawakened beings as existences formed by the cycle of information and the aggregation of causes and conditions, which we can call "beings" in human terms.
Therefore, "belief" is not a problem. If the belief is based on the understanding of the first part, it will naturally cycle to the future life; while those who earnestly practice and cultivate based on the second part do not need "belief," they just need to appreciate each step of the gain without attachment.
无上正等正觉
须菩提白佛言：“世尊！佛得阿耨多罗三藐三菩提，为无所得耶？” 佛言：“如是，如是。须菩提！我于阿耨多罗三藐三菩提乃至无有少法可得，是名阿耨多罗三藐三菩提。 复次，须菩提！是法平等，无有高下，是名阿耨多罗三藐三菩提；以无我、无人、无众生、无寿者，修一切善法，即得阿耨多罗三藐三菩提。 须菩提！所言善法者，如来说即非善法，是名善法。”
觉悟者获得的”最高智慧“，就明了了“一切法”，此后也就不再会有新的收获了。因此这个“最高智慧”被称为“无上正等正觉”，所有获得了这个智慧的觉悟者，都会进入完全一样（平等）的状态，没有高下之分。反过来说，不执着于“我”“人”“众生”“寿者”的表象，使用任何方法解读出世间所有现象、事物、知觉之下因缘生灭聚合的本质，也就获得了“最高智慧”，觉悟了“无上正等正觉”。
The "highest wisdom" obtained by awakened beings then understands "all Dharma," and thereafter, there will be no new gains. Therefore, this "highest wisdom" is called "Anuttara-samyak-sambodhi," and all awakened beings who have obtained this wisdom will enter an identical (equal) state, without any distinction of high or low. Conversely, by not clinging to the appearances of "self," "person," "beings," "life-span," and using any method to interpret the essence of all phenomena, things, and perceptions beneath the aggregation of causes and conditions, one also obtains the "highest wisdom" and realizes "Anuttara-samyak-sambodhi."
无须金刚 福德无比
“须菩提！若三千大千世界中所有诸须弥山王，如是等七宝聚，有人持用布施；若人以此《般若波罗蜜经》，乃至四句偈等，受持读诵、为他人说，于前福德百分不及一，百千万亿分，乃至算数譬喻所不能及。”
执行层面，并没有固定的法来开悟，而是在践行之中逐渐收获智慧而逐渐开悟，每一步都有收获而不执着。因此不需要像上篇那样以“金刚”的“发心”来坚定信心做修行，所以众生修行所依照的指导思想就是“般若波罗蜜”，以智慧到达彼岸。
同时，按照上篇的以“四句偈等，受持读诵、为他人说”，仍然是实修的一种，一样可以增进智慧，并且比“布施”收获更多。
On the execution level, there is no fixed method to enlightenment; instead, it is through the practice and gradual accumulation of wisdom that one gradually becomes enlightened. Each step has its gains, yet one does not cling to them. Thus, there is no need to establish faith in one’s practice with the “initial resolve” of the “Diamond” as mentioned in the previous sections. Therefore, the guiding principle for sentient beings’ practice is “prajnaparamita,” reaching the other shore through wisdom.
At the same time, according to the previous sections that discuss "holding, reading, reciting, and explaining to others" the verses such as the four-line gathas, it remains a form of true practice and can also enhance wisdom, yielding even more than "giving alms."
众生与如来
“须菩提！于意云何？汝等勿谓如来作是念：‘我当度众生。’ 须菩提！莫作是念。 何以故？实无有众生如来度者。若有众生如来度者，如来则有我、人、众生、寿者。 须菩提！如来说：‘有我者，则非有我，而凡夫之人以为有我。’ 须菩提！凡夫者，如来说则非凡夫，是名凡夫。”
觉悟者来到人世间。世人认为“觉悟者”来了，觉悟者来度众生了。觉悟者认可他们有这样的认知。
但是在觉悟者眼里，没有“我”（觉悟者自身），没有“众生”，都只是有某些根本的因缘生灭聚合演化而出的现象、事物、知觉的表象。这些世人在觉悟者眼里也是一样。
When the awakened come to the human world, people think that the "awakened ones" have come to save sentient beings. The awakened recognize that they have such an understanding.
However, in the eyes of the awakened, there is no "self" (the awakened themselves), no "sentient beings," but merely phenomena, things, and perceptions that arise and cease due to certain fundamental causes and conditions. To the awakened, those in the human world are seen in the same light.
不以具足相得正觉
“须菩提！于意云何？可以三十二相观如来不？” 须菩提言：“如是！如是！以三十二相观如来。” 佛言：“须菩提！若以三十二相观如来者，转轮圣王则是如来。” 须菩提白佛言：“世尊！如我解佛所说义，不应以三十二相观如来。” 尔时，世尊而说偈言：“若以色见我，以音声求我，是人行邪道，不能见如来” “须菩提！汝若作是念：‘如来不以具足相故，得阿耨多罗三藐三菩提。’ 须菩提！莫作是念，‘如来不以具足相故，得阿耨多罗三藐三菩提。’ 须菩提！汝若作是念，发阿耨多罗三藐三菩提心者，说诸法断灭。 莫作是念！ 何以故？发阿耨多罗三藐三菩提心者，于法不说断灭相。”
那么问题来了，按照人世间的表达，可以凭借“三十二相”来找到人世间的觉悟者么？答：可以。
如果可以的话，那长相一模一样就是人世间的觉悟者了。所以，即便在人世间，也不应该仅仅按照按照外在表象来按图索骥，这样是不可能有所收获，增长智慧的。因为这是因果倒置的错误，任何事物不是因为外在表象而获得内部因缘本质的。
同样的问题还体现在：按照上篇修炼的方式，发菩提心的人认为事物知觉的表象最终都会终结和消亡。现在的因结出未来的果。但是只知道这个“未来”的结果没有任何意义，并不意味着修炼者就一定可以得到从因到果因缘聚合的智慧。并且，实修注重的是过程中收获的智慧，根本不应该跳过过程关注最终结果，这样会一无所得。
So the question arises, can one find the awakened ones in the human world by relying on the "thirty-two marks"? The answer: Yes.
If so, then someone with exactly the same appearance is considered an awakened one in the human world. Thus, even in the human world, one should not merely search for truth based on external appearances, as this will not result in any gain or increase in wisdom. This is the error of mistaking cause for effect; no thing can obtain its essence of internal causes and conditions from its external appearance.
The same issue also reflects the approach to cultivation described in the previous sections: those who develop the resolve for enlightenment think that the appearance of things and perceptions will ultimately end and cease. The causes of the present lead to the fruits of the future. But merely knowing this "future" result is meaningless and does not mean that the practitioner will definitely gain the wisdom of the aggregation of causes and conditions from cause to effect. Moreover, true practice emphasizes the wisdom gained during the process; one should not skip the process and focus on the final result, which would leave one empty-handed.
不受不贪
“须菩提！若菩萨以满恒河沙等世界七宝，持用布施；若复有人知一切法无我，得成于忍，此菩萨胜前菩萨所得功德。 何以故？须菩提！以诸菩萨不受福德故。” 须菩提白佛言：“世尊！云何菩萨不受福德？” “须菩提！菩萨所作福德，不应贪著，是故说不受福德。”
菩萨用布施众生的方式应对不同事物一个一个的修炼；和菩萨不执着于自我的表象而对自己的烦恼、执着、困难、冲突进行剖析，表现出对身心负面因素的忍耐和超越的修炼方式。后者比前者收获（成就）更大。为什么这么说？因为菩萨不会纠结于自我满足这样的表象。
The Bodhisattva practices cultivation through giving to sentient beings one by one, dealing with different things; this is contrasted with the Bodhisattva's non-attachment to self-appearance while analyzing one’s own afflictions, attachments, difficulties, and conflicts, displaying a practice of patience and transcendence towards negative factors of the body and mind. The latter yields greater achievements than the former. Why is this? Because the Bodhisattva does not get entangled in appearances of self-satisfaction.
如来如义
“须菩提！若有人言：如来若来若去、若坐若卧，是人不解我所说义。 何以故？如来者，无所从来，亦无所去，故名如来。”
如果有人说觉悟者从来到人世间（出生）直到离开（去世），觉悟者的日常每一个行为，来、去、坐、卧，表现上都和世人差不多。说明这个人不了解觉悟者描述的人世间一切现象、事物、知觉的真实意义或本质道理。
因为觉悟者来到人世间、待着日常行动、直到离开，都是出于对法的真实理解和觉知，并不受常人之见或常规的限制。比如当他来到世间，并不依赖、不受制于常人的观念、世俗的概念或生死的循环；而他的存在和日常行为直到离开，也不受目的地、结果或任何预设的未来概念的制约。
因为人世间的觉悟者不受常人对于时间、空间和因果的通常理解所束缚。他的存在和教导源于对宇宙真理的深刻理解和觉悟，超越了常规的生死和因果循环。他“好像”来到人世间走上一遭，所以叫“如来”。
If someone says that from the moment an awakened one comes to the human world (is born) to the time they leave (die), their everyday actions—coming, going, sitting, lying down—seem no different from ordinary people, it shows that this person does not understand the true meaning or the essential principles of all phenomena, things, and perceptions as described by the awakened ones in the human world.
Because the awakened one’s stay in the human world, everyday actions, and eventual departure, all stem from a true understanding and awareness of the Dharma, and are not limited by the common views or norms. For example, upon arriving in this world, he is not dependent on or constrained by common concepts, worldly notions, or the cycle of life and death; and his existence and everyday actions until departure are not bound by the destination, outcomes, or any preconceived concepts of the future.
For the awakened ones in the human world are not bound by the common understanding of time, space, and causality. Their existence and teachings are born from a profound understanding and awakening to the universal truths, transcending the ordinary cycles of life and death and causality. It is as if they "appear" in the human world, hence the term "Tathagata."
微尘 世界 一合相者
“须菩提！若善男子、善女人，以三千大千世界碎为微尘，于意云何？是微尘众宁为多不？” “甚多，世尊！ 何以故？若是微尘众实有者，佛则不说是微尘众。 所以者何？佛说微尘众，即非微尘众，是名微尘众。 世尊！如来所说三千大千世界，则非世界，是名世界。 何以故？若世界实有者，则是一合相。 如来说一合相，则非一合相，是名一合相。” “须菩提！一合相者，则是不可说，但凡夫之人贪著其事。”
把世界的物质细分到最小单位，以智慧理解其本质，应该是虚幻的，因为只要是实在的，那就还能再分。可以从“实在”拆分出“虚幻”，这虚实一体，超出概念范畴的事物，称作“微尘”。这样由众多微尘聚合而成的世界，也是表象和本质虚实相合的。
如果世界是世人理解的实际存在，那世界上没有任何事物是完全独立、孤立存在的。每一个存在都应该与其他的存在有所关联。那就形成一个互相连接的存在网络，那就叫做“一合相”。而透过表象看本质来说，整个世界由众多微尘在因缘生灭聚合而成，这个世界本质的因缘网络贯穿时间形成宇宙网络，那么任意事物本质因缘都可以反映整个宇宙，也就是一切事物都可以相互反映。整个宇宙可以在一个微小的事物中反映出来。那么，“大”“小”和“包含”的概念不再有明确的界限了，因为事物有“存在”的表象，一个微小的事物可以“包含”整个宇宙。这种“真实”的本质或“真实”的现实超出了语言和概念的范畴，因此“不可说”。而普通世人只是执着在表象之中。
When the material of the world is subdivided to its smallest unit, it should be understood with wisdom to be illusory because if it were concrete, it could be further divided. It is possible to deconstruct "concrete" into "illusory," and such entities that embody both solidity and illusion, surpassing conceptual categories, are termed "particles." Thus, the world, formed by the aggregation of numerous particles, is also a blend of appearance and essence, solidity and illusion.
If the world were to exist in actuality as people understand it, then no thing in the world would exist completely independently or in isolation. Each existence should be connected to others, forming a network of interconnected existences, which is called "interdependent origination." Viewing through appearances to see essence, the whole world is composed of numerous particles that come into being and cease due to causes and conditions. This network of causes and conditions that constitute the essence of the world extends through time to form a cosmic network. Hence, the essential causes and conditions of any phenomenon can reflect the entire universe, meaning all things can reflect each other. The entire universe can be reflected in a single minute phenomenon. Thus, concepts of "big," "small," and "containment" no longer have clear boundaries because things have the appearance of "existence," where a tiny phenomenon can "contain" the entire universe. Such "true" essence or "true" reality transcends the scope of language and concepts, hence "ineffable." And ordinary people are just fixated on appearances.
发菩提心者 于法不生法相
“须菩提！若人言：佛说我见、人见、众生见、寿者见。 须菩提！于意云何？是人解我所说义不？” “不也，世尊！是人不解如来所说义。 何以故？世尊说：我见、人见、众生见、寿者见，即非我见、人见、众生见、寿者见，是名我见、人见、众生见、寿者见。” “须菩提！发阿耨多罗三藐三菩提心者，于一切法，应如是知，如是见，如是信解，不生法相。 须菩提！所言法相者，如来说即非法相，是名法相。”
“我”“人”“众生”“寿者”的认知因人而异，是从“我”开始逐渐泛化，最后趋同。哪怕表象相似，它们的本质因缘各不相同。因此没有一种固定的法门可以帮助所有修行人破开对这四种表象的执着。看透事物真实意义和本质道理就是修行法门。一切法就是看透一切事物本质。根据上篇发菩提心的修行者应该有这样的概念，这样去识别事理、判断疑难问题。他们不能执着于任何法门、事物或现象的表现或特征，这样就把不会受到表面现象或外在特征的束缚，误解或误读事物的真正本质。人世间的觉悟者就可以引导修行者超越这些表面现象，深入到事物的真实本质或“真实的法相”。
The perceptions of "I," "person," "beings," and "life" vary from person to person, starting from "I" and gradually generalizing until they converge. Even if appearances are similar, their essential causes and conditions are not the same. Therefore, there is no single fixed method to help all practitioners break through their attachment to these four kinds of appearances. Seeing through the true meaning of things and understanding their essence is the method of practice. The Dharma is about seeing through the essence of all things. Practitioners who develop the mind of enlightenment should have such a concept to identify truths and judge difficult issues. They should not be attached to any method, thing, or phenomenon's appearance or characteristic, thus not being bound by surface appearances or external traits, misinterpreting or misreading the true essence of things. Enlightened beings in the human world can guide practitioners beyond these surface appearances, deeply into the true essence of things or the "true Dharma aspect."
不取于相 如如不动
“须菩提！若有人以满无量阿僧祗世界七宝持用布施，若有善男子、善女人发菩提心者，持于此经，乃至四句偈等，受持读诵，为人演说，其福胜彼。 云何为人演说，不取于相，如如不动。 何以故？‘一切有为法，如梦幻泡影，如露亦如电，应作如是观’”
上篇教导发菩提心者的修炼是通过“持于此经，乃至四句偈等，受持读诵，为人演说”，能够逐渐使自身内在智慧向“最高智慧”增进。
那么在实行过程中，应该怎么向世人传播（“为人演说”）呢？不执着于任何受众、环境、外部事物的存在或表象，不对它们产生任何心理波动。以一种平静、无掺杂、纯粹的心理状态或视角，使自己进入一种对任何事物寻求其真实、无扭曲的认知的状态。维持这样的状态就不会受到外在环境、感官刺激或内在的情感波动、偏见或期望的干扰或影响。以这种状态来“为人演说”，就可以达成发菩提心修行者的智慧增进的目标。
梦：真实非真（彼时真实，此时非真）。梦境虽然在梦中感觉真实，但醒来后我们知道它们并不真实。
幻：非真。幻象是虚假的、不真实的。
泡：真实不久。水泡瞬息即破，没有持久性。
影：映射真实，无实无虚。影子只是物体的映射，没有实体。
露：不久，自身性状改变。露水很快就蒸发，散入天地。
电：不久，改变周边环境。无中生有，电光闪烁，稍纵即逝，使空气发生化学反应。
修行者应该这样看待所有因因缘和条件而产生的事物和现象，它们都是无常的、不持久的、没有固定的实体。它们就像梦境、幻象、水泡、影子、露水和电光那样短暂和无常。这样，在修行者看待世间一切事物的时候，就不会这些事物所迷惑，执着于它们，从而达到对真实的深刻理解，增进智慧。
The practice taught in the previous part for those who develop the mind of enlightenment is through "upholding this scripture, even to the four-line gathas, receiving, upholding, reading, reciting, and explaining to others," which can gradually enhance one's inner wisdom towards "supreme wisdom."
So, in the process of implementation, how should one propagate (explain to others)? Do not cling to any audience, environment, or external things" existence or appearance, and do not produce any mental fluctuations towards them. Maintain a calm, undistorted, pure mental state or perspective, entering a state of seeking the true, undistorted cognition of anything. Maintaining such a state will not be disturbed or affected by the external environment, sensory stimuli, or internal emotional fluctuations, prejudices, or expectations. By speaking in this state, one can achieve the goal of enhancing the wisdom of practitioners who develop the mind of enlightenment.
Dream: True but not true (true then, not true now). Dreams feel real while dreaming, but upon waking, we know they are not real.
Illusion: Not real. Illusions are false, unreal.
Bubble: True but ephemeral. Bubbles burst in an instant, lacking permanence.
Shadow: Reflects the real, neither solid nor illusory. Shadows are mere reflections of objects without substance.
Dew: Transient, its nature soon changes. Dew evaporates quickly, dispersing into the cosmos.
Lightning: Brief, altering the surrounding environment. From nothing comes something, the flash of lightning is fleeting, causing chemical reactions in the air.
Practitioners should view all things and phenomena arising from causes and conditions in this way; they are all impermanent, not lasting, without a fixed entity. They are as transient and impermanent as dreams, illusions, bubbles, shadows, dew, and lightning. In this way, when practitioners regard all things in the world, they will not be bewildered by them, cling to them, thereby attaining a profound understanding of the truth and enhancing wisdom.
皆大欢喜 信受奉行
佛说是经已，长老须菩提及诸比丘、比丘尼、优婆塞、优婆夷，一切世间、天、人、阿修罗，闻佛所说，皆大欢喜，信受奉行。
觉悟者宣教完毕。
修行者们相信这个经典所传达的智慧（认可祂的存在，理解祂），愿意接受（接受祂，认同祂），恭敬奉养（敬仰祂），照着执行（实践祂）。
The enlightened teacher has completed the sermon. The practitioners believe in the wisdom conveyed by this scripture (acknowledge His existence, understand Him), are willing to accept it (accept Him, identify with Him), respectfully venerate and nurture (revere Him), and act accordingly (practice His teachings).
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