Like lightning, like dew, dream, illusion, bubble, shadow.

All conditioned dharmas that arise through active fabrication are like a dream; they are like illusions; they are like bubbles; they are like shadows; they are like dew; they are like lightning in the sky. Every bodhisattva, when facing all the conditioned dharmas of the world, should contemplate them in this way and should regard all conditioned dharmas thus.

Because all dharmas are illusory and unreal, bodhisattvas then have no need to be attached, to grasp, or to be moved and swayed by them. It is like in a dream: no matter how we grasp at all the people, affairs, objects, and principles within the dream, no matter how we are moved and swayed by them and create karmic actions, in the end there is ultimately nothing at all—not even the slightest fraction can be grasped. No one has ever obtained anything from a dream, so to weary one's mind in vain—what benefit is there in that!

All conditioned dharmas are conjured forth by the tathāgatagarbha in dependence on conditions. It is like a magician whose thoughts conjure up all people, affairs, and objects, suddenly manifesting them in empty space. Yet the magician can also withdraw his thoughts, and all those people, affairs, and objects will return to emptiness and nothingness. Why labor to seize them, vainly enslaving one's mind—what benefit is there in that!

All conditioned dharmas are bubbles born from the great ocean of the tathāgatagarbha, arising and bursting within the great ocean of the tathāgatagarbha. All the people, affairs, objects, and principles in the world of the three realms are like bubbles in the seawater—arising and ceasing, ceasing and arising again; all this arising and ceasing returns to the great ocean. Why toil in vain grasping at bubbles, without seeing the great ocean? 

All conditioned dharmas are like the moon's reflection falling into thousands upon thousands of rivers and seas—seemingly present yet seemingly absent; they appear to be there, yet when you try to scoop them out, you cannot. Only ordinary beings, just like foolish monkeys, reach out their hands to scoop at them, finding nothing but emptiness. Bodhisattvas and the wise, with the eye of wisdom, contemplate that it is but a reflection—what is there to seize? All conditioned dharmas are like the morning dew: when the morning sun rises, they vanish in an instant, swiftly arising and swiftly ceasing—what is there to grasp? All conditioned dharmas are also like lightning and thunder in the rain, flashing across the sky in an instant, vanishing without a trace in a moment. No matter how unsettled your startled soul may be, no matter how terrified you may be, it has already disappeared, leaving no shadow or trace. 

The World-Honored One taught the bodhisattvas that after enlightenment they should constantly contemplate in this way; then their own minds will be tranquil, without grasping or seizing, untainted by a single speck of dust, not clinging to a single dharma. In this way they will accord with the true mind of suchness, follow along with suchness, and be able to attain supreme bodhi. With this mind of no grasping and no seizing, they should expound the Diamond Sutra for sentient beings, delivering all sentient beings to emerge together from the illusory dust, to extinguish together the illusory shadows, to enter together the great ocean of wisdom of all the Buddhas, and to perfect together the omniscience (sarvākārajñatā) of all the Buddhas.

To receive, uphold, read, and recite the Diamond Sutra in this way, and to expound the dharma of the tathāgatagarbha—in merit and in wisdom, among the sentient beings of the world, who could compare, who could surpass! To benefit oneself and benefit others thus—is it not wonderful! Is it not joyous!