T25n1516_聖佛母般若波羅蜜多九頌精義論
大正藏第 25 冊 No. 1516 聖佛母般若波羅蜜多九頌精義論
No. 1516
聖佛母般若波羅蜜多九頌精義論捲上
勝德赤衣菩薩造
西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉 詔譯
般若波羅蜜多智， 體積善寶功德聚， 所有一切波羅蜜， 而彼本來性常住， 離諸戲論無對礙， 離諸分別得安隱； 最上微妙無自性， 離諸所有名相等， 方便宣說三乘法， 而彼三乘所得相， 皆是一切智智因。 稽首般若波羅蜜， 所有勝慧到彼岸。 若人樂欲正觀者， 應當于彼九頌義， 總略如理而思擇。
其九頌曰：
從業增上生， 所謂六處相， 即此說復生， 所因如影現。 如幻所化城， 能觀者亦化， 如彼所見色， 業化世亦然。 諸有說法聲， 即是聞境界， 一切如對響， 緣成能所聞。 嗅香及了味， 觸等境愛著， 此一切如夢， 雖得無所有。 如幻輪成人， 諸行作無實， 此如彼行作， 身輪亦無我。 若種種所得， 彼極剎那生， 此與陽焰等， 見即壞無相。 所取如影像， 無始從心生， 而彼相及識，
【現代漢語翻譯】 現代漢語譯本 《聖佛母般若波羅蜜多九頌精義論》捲上
勝德赤衣菩薩造
西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉 詔譯
般若波羅蜜多智（Prajnaparamita-jnana，智慧到彼岸），體積聚滿了善寶功德，所有一切波羅蜜（paramita，到彼岸），而它本來性質常住不變，遠離各種戲論沒有對立阻礙，遠離各種分別念得到安穩；最上微妙沒有自性，遠離各種名相等，方便宣說三乘法（sri-yana，三種乘法），而那三乘所得的果相，都是一切智智（sarvajnata-jnana，對一切事物無礙的智慧）的因。稽首般若波羅蜜，所有殊勝智慧到達彼岸。如果有人喜歡正確地觀察，應當對這九頌的意義，總括簡略地如理思維。
這九頌是：
從業力增上而生，就是所謂的六處相（sad-ayatana，眼、耳、鼻、舌、身、意六種感覺器官），這又說是再次的出生，所因就像影子顯現一樣。如同幻術所變的城市，能觀看的人也是幻化的，如同所見到的顏色，業力所化的世界也是這樣。各種說法之聲，就是所聽聞的境界，一切都像山谷中的迴響，因緣和合而成能聽和所聽。嗅香氣和了知味道，觸覺等境界產生愛著，這一切都像夢一樣，雖然得到卻沒有真實。如同幻輪所變的人，各種行為都是虛假的，這就像那樣的行為，身體也同樣沒有我。如果種種所得，都是極短時間內生滅的，這和陽焰（mrtrsna，海市蜃樓）一樣，看見就壞滅沒有實相。所取之境就像影像，從無始以來從心中生起，而那境相和意識，
【English Translation】 English version The Quintessential Treatise on the Nine Verses of the Holy Mother Prajnaparamita, Volume 1
Composed by the Bodhisattva Shèngdé Chìyī
Translated by the Tripiṭaka Master Fǎhù, Grand Master of Court Service of the Western Heaven, Acting Vice Minister of the Court of Imperial Sacrifices, bestowed with the title 'Master Translator of梵 (Brahma)' and the Purple Robe, and others, under Imperial Decree
Prajnaparamita-jnana (Wisdom that has reached the other shore), its volume is filled with the merit of good treasures, all paramitas (perfections), and its original nature is constant and unchanging, free from all fabrications and without opposition, free from all discriminations and attaining peace; supremely subtle without self-nature, free from all names and characteristics, expediently proclaiming the Three Vehicles (sri-yana), and the resulting characteristics obtained by those Three Vehicles are all causes of sarvajnata-jnana (wisdom of omniscience). I bow to Prajnaparamita, all excellent wisdom has reached the other shore. If someone delights in correct contemplation, they should comprehensively and concisely contemplate the meaning of these nine verses as they truly are.
These nine verses are:
Arising from the increase of karma, are the so-called six sense bases (sad-ayatana), this is said to be rebirth, the cause appearing like a shadow. Like a city transformed by illusion, the observer is also an illusion, like the colors seen, the world transformed by karma is also like this. All sounds of speech are the realm of hearing, everything is like a reverberation in a valley, causes and conditions come together to form the hearer and the heard. Smelling fragrances and knowing tastes, attachment to sensations such as touch, all of this is like a dream, although obtained, it is without substance. Like a person transformed by an illusion wheel, all actions are unreal, this is like those actions, the body is also without self. If all that is obtained arises and ceases in an instant, this is like a mirage (mrtrsna), seen and then destroyed without form. What is grasped is like an image, arising from the mind since beginningless time, and that image and consciousness,
互相如影像。 觀自凈種中， 若智月出現， 彼如水中月， 現前無所有。 若相應者智， 彼即虛空相， 是故智所知， 皆如虛空相。
如前頌言：
「所有勝慧到彼岸， 若人樂欲正觀者， 應當于彼九頌義， 總略如理而思擇。」
所言「勝慧」者，謂聞思修等相。「彼岸」者，邊際義。「到」者往到，謂到畢竟邊際，離諸分別處所，如是乃至此義終竟。「正觀」者，謂不顛倒相。「樂欲」者，所謂作意希望為性。「彼義」者，謂彼九頌說時所有之義，義即義門。「思擇」者，謂思惟抉擇。何所思邪？頌言總略。「總略」者，謂包總含略。此中應問：何故總略說邪？答：為令鈍根之者能解其義故。
前標九頌，次第今釋。
第一頌言：
「從業增上生， 所謂六處相， 即此說復生， 所因如影現。」
「業」謂善不善業。「增上」者，謂業增上。由彼諸業增上力故，彼即有生。何所生邪？頌言「六處相」。處謂識所依所生之處，故名為處。此復云何？謂眼等內六處。頌言「相」者，標表為義。若此六處相有所生故，即彼如是復生諸法。此如是說，是義終竟決定成就。
問：于勝義諦中雲何自性？頌自釋言「所因如影現」，由取
【現代漢語翻譯】 現代漢語譯本 互相就像影像一樣。 觀察自身清凈的種子中，如果智慧之月出現， 它就像水中的月亮，顯現於眼前卻空無所有。 如果與智慧相應的人，他的智慧就如同虛空一般， 因此智慧所認知的一切，都如同虛空一般。
如前面的頌文所說：
『所有殊勝智慧到達彼岸（到達解脫的境界），如果有人喜歡正確地觀察， 應當對那九頌的意義，總括簡略地如理思維抉擇。』
所說的『殊勝智慧』，是指聽聞、思考、修習等狀態。『彼岸』，是邊際的意思。『到』是往到的意思，指到達究竟的邊際，遠離各種分別之處，像這樣直到此義結束。『正觀』，是指不顛倒的觀察。『樂欲』，是指以作意希望為特性。『彼義』，是指那九頌在講述時的所有意義，義就是義理的門徑。『思擇』，是指思惟抉擇。思考什麼呢？頌文說總括簡略。『總括簡略』，是指包括總括和簡略。這裡應該問：為什麼總括簡略地說呢？回答：爲了讓資質遲鈍的人也能理解其中的意義。
前面標出九頌，現在依次解釋。
第一頌說：
『從業（karma）的增上而生，所謂六處（ayatana）的相， 即是說這又再次產生，所依賴的因就像影像顯現。』
『業』是指善業和不善業。『增上』，是指業的增上。由於這些業的增上力，它就產生了。產生什麼呢？頌文說『六處相』。處是指意識所依賴和產生的地方，所以稱為處。這又是什麼呢？是指眼等內在的六處。頌文說『相』，是以標示為意義。如果這六處相有所產生，那麼它就像這樣再次產生諸法。這樣說是義理終結，決定成就。
問：在勝義諦（paramārtha-satya）中，它的自性是什麼呢？頌文自己解釋說『所因如影現』，由於取著（grasping）
【English Translation】 English version They are mutually like reflections. Observing from the pure seed within oneself, if the moon of wisdom appears, It is like the moon in the water, present before you but without substance. If one's wisdom is in accordance, it is like the nature of space, Therefore, all that is known by wisdom is like the nature of space.
As the previous verse says:
'All the supreme wisdom that reaches the other shore (reaching the state of liberation), if one delights in correct contemplation, Should contemplate and discern the meaning of these nine verses, comprehensively and concisely, in accordance with reason.'
The term 'supreme wisdom' refers to the aspects of hearing, thinking, and meditating. 'The other shore' means the edge or boundary. 'Reaching' means arriving, referring to reaching the ultimate boundary, a place free from all discriminations, and so on until the end of this meaning. 'Correct contemplation' refers to non-inverted observation. 'Delights' refers to having the nature of intention and hope. 'That meaning' refers to all the meanings present when those nine verses are spoken, meaning being the gateway to understanding. 'Discern' refers to thinking and discerning. What is being thought about? The verse says comprehensively and concisely. 'Comprehensively and concisely' refers to including comprehensively and containing concisely. Here, one should ask: Why speak comprehensively and concisely? The answer: To enable those of dull faculties to understand the meaning.
Having previously indicated the nine verses, they are now explained in order.
The first verse says:
'Arising from the increase of karma (karma), the so-called aspects of the six sense-spheres (ayatana), That is to say, this is born again, the cause upon which it relies appears like a reflection.'
'Karma' refers to wholesome and unwholesome actions. 'Increase' refers to the increase of karma. Due to the increasing power of these karmas, it arises. What arises? The verse says 'aspects of the six sense-spheres'. 'Sphere' refers to the place where consciousness relies and arises, hence it is called a sphere. What is this? It refers to the six internal sense-spheres such as the eye. The verse says 'aspects', with the meaning of marking or indicating. If these aspects of the six sense-spheres arise, then it is like this that phenomena arise again. Saying it like this is the end of the meaning, the definite accomplishment.
Question: In the ultimate truth (paramārtha-satya), what is its nature? The verse explains itself, saying 'the cause upon which it relies appears like a reflection', due to grasping
影現而為喻故。于影現中諸有作者、作業及所作事悉離性空。此義終竟。
複次于外色等六處自性所生，今當一一次第顯示。
第二頌言：
「如幻所化城， 能觀者亦化， 如彼所見色， 業化世亦然。」
猶如幻法所化城邑，后能觀者亦即是化。彼二非有。何以故？不實生性故。然能見、所見彼二色相，外有對礙，皆是業化。世間三界所見，此猶彼故，其義亦然。此如是化，與彼所化無差別性，故下頌言「如聲對響」。為證成此義故，
第三頌言：
「諸有說法聲， 即是聞境界， 一切如對響， 緣成能所聞。」
所言說法，即能說者增上所生，彼所對聲是聞境界。若聞境界此如是故，自余諸法皆如是生，是故取喻如聲對響。此聲對響與余法同，此中如是無差別言，乃云「一切」。所言「緣成」者，謂即聞等緣成故聞。若彼所有皆所作性，是故能聞、所聞有所得中悉是緣成，所以有聲皆如對響。如是所說此義畢竟，故下頌云「一切如夢」。為證成此義故，
第四頌言：
「嗅香及了味， 觸等境愛著， 此一切如夢， 雖得無所有。」
言「嗅香」者，謂鼻識境界，諸所作性所嗅香等。「了味」者，謂舌識境界，了諸味等。「觸」謂身識
【現代漢語翻譯】 現代漢語譯本： 以影子的顯現作為比喻，所以在影子的顯現中，所有的作者、作業以及所做的事情都遠離了自性，都是空性的。這個意義最終是這樣的。 再次，對於外在的色等六處（眼、耳、鼻、舌、身、意），從其自性所生起，現在應當一個一個地依次顯示。 第二頌說： 『猶如幻術所變化的城池，能夠觀看的人也是幻化出來的，就像他所見到的顏色一樣，業力所化的世界也是如此。』 就像幻術所變化的城邑，後來能夠觀看的人也是幻化出來的。這兩者都不是真實存在的。為什麼呢？因為它們不是真實產生的。然而，能見和所見這兩種色相，外在有對立和障礙，都是業力所化。世間三界（欲界、色界、無色界）所見到的，就像這樣，它們的意義也是一樣的。這種幻化，與那所幻化的事物沒有差別，所以下面的頌詞說『如聲對響』。爲了證明這個意義， 第三頌說： 『所有說法之聲，就是聽聞的境界，一切都像聲音對迴響一樣，因緣和合而成能聽和所聽。』 所說的『說法』，就是能說者增上所產生的，那所對應的聲音就是聽聞的境界。如果聽聞的境界是這樣，那麼其餘的諸法也都是這樣產生的，所以取譬如聲音對迴響。這個聲音對迴響與其餘的法相同，這裡這樣沒有差別地說，就稱為『一切』。所說的『緣成』，是指聽聞等因緣和合而成聽聞。如果它們所有的一切都是所作的性質，所以能聽、所聽在有所得中都是因緣和合而成，所以所有的聲音都像迴響一樣。像這樣所說的意義最終是這樣的，所以下面的頌詞說『一切如夢』。爲了證明這個意義， 第四頌說： 『嗅聞香氣以及了知味道，接觸等境界的愛著，這一切都像夢一樣，雖然得到卻一無所有。』 所說『嗅香』，是指鼻識的境界，所有所作的性質所嗅聞的香等。『了味』，是指舌識的境界，了知各種味道等。『觸』是指身識
【English Translation】 English version: It is used as a metaphor because of the appearance of shadows. Therefore, in the appearance of shadows, all authors, actions, and things done are all devoid of self-nature and are empty. This meaning is ultimately like this. Furthermore, regarding the six external sense bases (eye, ear, nose, tongue, body, mind) arising from their own nature, I shall now reveal them one by one in order. The second verse says: 'Like a city conjured by illusion, the observer is also an illusion. Like the colors seen, the world created by karma is also like that.' Just like a city transformed by illusion, the observer is also a transformation. These two are not real. Why? Because they are not truly produced. However, the appearances of the seer and the seen, with external opposition and obstruction, are all karmic transformations. What is seen in the three realms (desire realm, form realm, formless realm) is like this, and their meaning is also the same. This transformation is no different from what is transformed, so the following verse says 'like sound and echo'. To prove this meaning, The third verse says: 'All sounds of teaching are the realm of hearing. Everything is like sound and echo, arising from conditions, forming the hearer and the heard.' What is said as 'teaching' is what is produced by the enhancement of the speaker, and the corresponding sound is the realm of hearing. If the realm of hearing is like this, then all other dharmas are also produced like this, so the metaphor is taken as sound and echo. This sound and echo is the same as other dharmas, and here it is said without difference, it is called 'everything'. What is said as 'arising from conditions' refers to hearing arising from the combination of conditions such as hearing. If everything they have is of the nature of being made, then the hearer and the heard are all formed by conditions in what is obtained, so all sounds are like echoes. The meaning spoken like this is ultimately like this, so the following verse says 'everything is like a dream'. To prove this meaning, The fourth verse says: 'Smelling fragrances and knowing tastes, attachment to the realms of touch, etc., all of this is like a dream, although obtained, it is without substance.' What is said as 'smelling fragrances' refers to the realm of nose consciousness, the fragrances smelled by all that is made. 'Knowing tastes' refers to the realm of tongue consciousness, knowing various tastes, etc. 'Touch' refers to body consciousness.
境界，覺諸觸等。于如是等諸境界中，所求所樂而生愛著，于彼彼境各各系屬，隨所繫屬香味觸等別別所受。若於彼等境中起有所得相即不可得，是故頌言「一切如夢」。「一切」者，此即無差別意。
然眼等內處、色等外處亦非不有。若不爾者，云何發起作者所行？為破此疑故，
第五頌言：
「如幻輪成人， 諸行作無實， 此如彼行作， 身輪亦無我。」
譬如幻輪法，用成人身相，彼幻所成人，種種行作皆悉具有。亦復如人假有作者及所作用，又復亦有所行作事去來等相。頌言「諸」者，種種分類所作之義。何所作邪？謂幻所成身。若如是身幻法成故，即彼幻身而實無我。「無」者離義，「我」謂主宰。此言「無我」，謂離我故。所以此中無其作者，于勝義諦中都無所有，是故頌言「諸行作無實」。「無實」者，謂無力能義。今此如是無其力能，謂此作者無主宰故。若幻所成人無其主宰，雖所顯示而無其實。諸法亦然畢竟無實，此中應知無差別意，故下頌言「與陽焰等」。為證成此義故，
第六頌言：
「若種種所得， 彼極剎那生， 此與陽焰等， 見即壞無相。」
「種種」者，謂多種類。「所得」者，謂差別遍計所取境相。彼所取境極剎那生，剎那剎
【現代漢語翻譯】 現代漢語譯本：境界，覺知各種觸覺等。在這些境界中，追求和喜好會產生愛戀和執著，對於每一個境界都各自依附，隨著所依附的香味觸等而有不同的感受。如果對於這些境界產生有所得的念頭，那就是不可得的，所以偈頌說『一切如夢』。『一切』，指的是沒有差別的意思。
然而眼等內處（內部感官，如眼、耳、鼻、舌、身、意）和色等外處（外部對象，如色、聲、香、味、觸、法）也不是不存在的。如果不是這樣，又怎麼會發起作者（能動者）的行為呢？爲了破除這個疑惑，
第五頌說：
『如幻輪成人，諸行作無實，此如彼行作，身輪亦無我。』
譬如幻術師的幻輪法術，變現出成人身相，那個幻術所變現的成人，各種行為動作都具備。也像是人假裝有作者和所作用，又好像有所進行為動作的來去等現象。偈頌中說『諸』，指的是種種分類所作的意思。所作的是什麼呢？就是幻術所變現的身。如果這樣的身體是幻術變現的，那麼這個幻身實際上是沒有我的。『無』是離開的意思，『我』是指主宰。這裡說『無我』，指的是離開了我。因此這裡沒有作者，在勝義諦（究竟真理）中什麼都沒有，所以偈頌說『諸行作無實』。『無實』，指的是沒有力量和能力的意思。現在這樣沒有力量和能力，指的是這個作者沒有主宰。如果幻術所變現的成人沒有主宰，即使所顯示的也沒有真實。諸法也是這樣，畢竟沒有真實，這裡應該明白沒有差別的意思，所以下面的偈頌說『與陽焰等』。爲了證明這個意義，
第六頌說：
『若種種所得，彼極剎那生，此與陽焰等，見即壞無相。』
『種種』，指的是多種種類。『所得』，指的是差別遍計所取（虛妄分別所執取的）的境相。那些所取境在極短的剎那間產生，剎那剎
【English Translation】 English version: The realm, perceiving all kinds of sensations and so on. Within these realms, seeking and delighting give rise to love and attachment, each clinging to its respective realm, experiencing different sensations of smell, taste, touch, and so on, according to what is clung to. If one generates the thought of attainment in these realms, that is unattainable. Therefore, the verse says, 'Everything is like a dream.' 'Everything' refers to the meaning of non-differentiation.
However, the internal sense bases such as the eye, and the external sense objects such as form, are not non-existent either. If that were not the case, how would the actions of the agent (the doer) arise? To dispel this doubt,
The fifth verse says:
'Like a magical wheel creating a person, all actions are unreal; this action is like that action; the wheel of the body is also without self.'
For example, the magic wheel technique uses the appearance of a human body. The person created by that magic possesses all kinds of actions. It is also like a person pretending to be an agent and what is acted upon, and also like the phenomena of going and coming of actions. The verse says 'all', referring to the meaning of various classifications of actions. What is acted upon? It is the body created by magic. If such a body is created by magic, then that magical body is actually without self. 'Without' means separation, and 'self' refers to mastery. Saying 'without self' here means being separate from self. Therefore, there is no agent here, and in the ultimate truth (paramārtha-satya) there is nothing at all. Therefore, the verse says, 'all actions are unreal.' 'Unreal' refers to the meaning of lacking power and ability. Now, it is like this, lacking power and ability, referring to this agent having no mastery. If the person created by magic has no mastery, even what is displayed is not real. All dharmas are also like this, ultimately unreal. Here, one should understand the meaning of non-differentiation. Therefore, the following verse says, 'like a mirage.' To prove this meaning,
The sixth verse says:
'If various attainments, arise in an instant, they are like a mirage; seeing them, they are destroyed, without form.'
'Various' refers to many kinds. 'Attainments' refers to the aspects of objects that are taken as different and conceptually constructed (parikalpita-lakṣaṇa). Those objects that are taken arise in an extremely short instant, instant after instant.
那名極剎那。「生」者起義，謂極剎那有所生起。若極剎那有所生故，彼彼諸法從極剎那之所生者悉是無常，此義終竟。
聖佛母般若波羅蜜多九頌精義論捲上 大正藏第 25 冊 No. 1516 聖佛母般若波羅蜜多九頌精義論
聖佛母般若波羅蜜多九頌精義論卷下
勝德赤衣菩薩造
西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉 詔譯
此中應問：彼勝義諦中雲何自性？答：頌自喻言「與陽焰等」。
其「陽焰」者，謂地塵日光三事假合，如陽焰聚，前見后壞，是故頌言「見即壞無相」。
諸有所得別別境界，其義亦然，雖各表了皆無自性。何以故？彼等自性前後不和合故，性不相等故。愚者取著，於一性轉，是故此等皆墮世俗有情趣故。
複次此中若能取、所取對礙性空，即自性明亮本來不生，心法發現猶如影像。為釋此義故，
第七頌言：
「所取如影像， 無始從心生， 即彼相及識， 互相如影像。」
此言「所取如影像」者，謂此與彼而相似故。所似云何？如鏡等中見面等像。此復云何？謂從心生，以彼唯心有所生故，心即系屬有其所取外境相等不捨為性。此義終竟。
複次如外所取鏡中面像，
【現代漢語翻譯】 現代漢語譯本： 那名『極剎那』（Ksanika，最短暫的時間單位）。『生』（Utpada）者起義，謂極剎那有所生起。若極剎那有所生故，彼彼諸法從極剎那之所生者悉是無常，此義終竟。
《聖佛母般若波羅蜜多九頌精義論》捲上 大正藏第 25 冊 No. 1516 《聖佛母般若波羅蜜多九頌精義論》
《聖佛母般若波羅蜜多九頌精義論》卷下
勝德赤衣菩薩造
西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉 詔譯
此中應問：彼勝義諦（Paramārtha-satya，最高的真理）中雲何自性？答：頌自喻言『與陽焰等』。
其『陽焰』者，謂地塵日光三事假合，如陽焰聚，前見后壞，是故頌言『見即壞無相』。
諸有所得別別境界，其義亦然，雖各表了皆無自性。何以故？彼等自性前後不和合故，性不相等故。愚者取著，於一性轉，是故此等皆墮世俗有情趣故。
複次此中若能取（Grahaka）、所取（Grahya）對礙性空，即自性明亮本來不生，心法發現猶如影像。為釋此義故，
第七頌言：
『所取如影像， 無始從心生， 即彼相及識， 互相如影像。』
此言『所取如影像』者，謂此與彼而相似故。所似云何？如鏡等中見面等像。此復云何？謂從心生，以彼唯心有所生故，心即系屬有其所取外境相等不捨為性。此義終竟。
複次如外所取鏡中面像，
【English Translation】 English version: That is named 'Ksanika' (the shortest unit of time). 'Birth' (Utpada) arises, meaning that something arises in an instant. If something arises in an instant, then all phenomena arising from that instant are impermanent. This meaning is complete.
The Essence of the Nine Verses on the Holy Mother Prajnaparamita, Volume One Taisho Tripitaka, Volume 25, No. 1516, The Essence of the Nine Verses on the Holy Mother Prajnaparamita
The Essence of the Nine Verses on the Holy Mother Prajnaparamita, Volume Two
Composed by Bodhisattva Shèngdé Chìyī
Translated by Tripiṭaka Chao San Da Fu Shi Honglu Qing Chuan Fan Da Shi Cì Zǐ Shramana Fahu and others under imperial decree from the Western Heaven Translation Bureau
Here one should ask: What is the nature of the ultimate truth (Paramārtha-satya)? The answer: The verse uses the simile 'like a mirage'.
The 'mirage' is a false combination of earth dust and sunlight, like a mirage, seen and then destroyed. Therefore, the verse says, 'Seeing is destruction, without form'.
The meaning of all separately obtained realms is also the same. Although each expresses something, they are without inherent existence. Why? Because their natures are not harmonious before and after, and their characteristics are not equal. Fools grasp at them, transforming into one nature. Therefore, all these fall into the realm of sentient beings in the mundane world.
Furthermore, if the object of grasping (Grahaka) and the grasped (Grahya) are empty of opposing nature, then the self-nature is bright, originally unborn, and the mind-dharma appears like an image. To explain this meaning,
The seventh verse says:
'The grasped is like an image, Born from the mind without beginning, That appearance and consciousness, Are mutually like images.'
This saying 'the grasped is like an image' means that this is similar to that. What is it similar to? Like the image of a face in a mirror. What is this again? It means born from the mind, because it is only born from the mind. The mind is thus connected, possessing the nature of not abandoning its object of grasping, the external realm, and so on. This meaning is complete.
Furthermore, like the image of a face in a mirror, which is an external object of grasping,
即彼諸法以慣習種子領納於心，于無二中取其有二對礙之相。由無始來從心所生如彼影像，或同時異時所緣伺察，彼皆無性非唯心法，亦由所緣之相而能引生能緣識心，是故有相。
凡言相者，攝集為義。非唯一法由彼所取如是有相，能取亦然。此中意者，所取無性、能取不實。頌言「互相」。「互相」者，即和合義，互相和合皆如影像。如影像故，能取、所取彼二互相不相離性，即彼二法于無所得中互相從彼心法出現有所得相。
此總意者，彼心自性本來明亮，無能取、所取二種之相，本離貪等無明垢染，清凈潔白離諸取著。故下頌云「如水中月」。為釋此義故，
第八頌言：
「觀自凈種中， 若智月出現， 彼如水中月， 現前無所有。」
「觀」者定義，定謂心一境性相。于彼定中有所觀想，心自在故。頌言「自」者，謂自種子凈即清凈。清凈者，離濁之義。從自身語心種子所成，等無間緣出生想。
hrī 紇哩字變成普遍熾焰光明，於是光中從心種子出甘露光廣大照耀，其光復成極大火輪，乘彼火輪出慧方便。復從是生彼ha 訶字門。其字振發大聲，于中出現八葉蓮華，訶字處中，內外想布十六分位。復想ka 迦字成，星宿眾周匝圍繞。復于相應方位想佛蓮
【現代漢語翻譯】 現代漢語譯本：這些法通過慣習的種子被領納於心中，在無二的境界中，卻執取了具有二元對立和障礙的表相。從無始以來，這些表相就像影像一樣從心中產生，無論是同時還是異時所緣的伺察，它們本質上都是空性的，不僅僅是心法，也因為所緣的表相而能引生能緣的識心，所以說是有相的。
凡是說到『相』（lakṣaṇa），都是攝集的意思。並非只有被取之法才具有這樣的表相，能取之法也是如此。這裡的含義是，所取之法本質上是空性的，能取之法也是不真實的。頌文中說『互相』，『互相』就是和合的意思，互相和合都像影像一樣。因為像影像一樣，能取和所取這二者互相不相分離，這二法在無所得的境界中，互相從心法中顯現出有所得的表相。
總的來說，心的自性本來是明亮的，沒有能取和所取的二元對立的表相，本來就遠離貪婪等無明垢染，清凈潔白，遠離各種執著。所以下面的頌文說『如水中月』。爲了解釋這個含義，
第八頌說：
『觀自凈種中， 若智月出現， 彼如水中月， 現前無所有。』
『觀』的定義是，定就是心專注于單一境界的性質。在禪定中有所觀想，因為心是自在的。頌文中的『自』，指的是自身的種子，『凈』就是清凈。清凈，就是遠離污濁的意思。從自身、語言、心的種子所形成，等無間緣所出生的想法。
hrī (紇哩)字變成普遍熾焰的光明，於是在這光明中，從心的種子中發出甘露光，廣大地照耀，這光又變成極大的火輪，乘坐著這火輪出現智慧和方便。又從這裡生出ha (訶)字門。這個字振發出巨大的聲音，在其中出現八葉蓮華，訶字位於中心，內外觀想分佈十六個分位。又觀想ka (迦)字形成，星宿眾圍繞著它。又在相應的方位觀想佛蓮。
【English Translation】 English version: These dharmas, through the seeds of habituation, are received into the mind, and in the state of non-duality, they grasp at the appearance of duality and obstruction. From beginningless time, these appearances arise from the mind like reflections, whether the objects of perception are simultaneous or at different times. They are essentially empty, not only mental phenomena, but also because the appearance of the object of perception gives rise to the perceiving consciousness, hence they are said to have characteristics (lakṣaṇa).
Whenever 『lakṣaṇa』 (相, characteristic) is mentioned, it implies a collection. It is not only the object that is grasped that possesses such characteristics, but also the grasping subject. The meaning here is that the object grasped is essentially empty, and the grasping subject is unreal. The verse says 『mutually』. 『Mutually』 means combination, and mutual combination is like reflections. Because they are like reflections, the grasping subject and the object grasped are inseparable from each other. These two dharmas, in the state of non-attainment, mutually arise from the mind, appearing as if something is attained.
In summary, the nature of the mind is originally bright, without the duality of grasping subject and object. It is originally free from the defilements of greed and ignorance, pure and immaculate, free from all attachments. Therefore, the following verse says 『like the moon in water』. To explain this meaning,
The eighth verse says:
『Observing within the pure seed of oneself, If the moon of wisdom appears, It is like the moon in water, Present but without substance.』
The definition of 『observation』 (觀, guān) is that samādhi (定, dìng) is the nature of the mind focused on a single object. In that samādhi, there is contemplation, because the mind is free. The verse says 『self』 (自, zì), referring to one's own seed, and 『pure』 (淨, jìng) means clean. Clean means free from turbidity. From the seeds of one's own body, speech, and mind, the thought arises from the immediately preceding condition.
The syllable hrī (紇哩) transforms into a universal blazing light. Within this light, from the seed of the mind, emanates nectar light, illuminating widely. This light then transforms into a great fire wheel, riding on which appear wisdom and skillful means. From this arises the syllable ha (訶). This syllable vibrates with a great sound, within which appears an eight-petaled lotus flower. The syllable ha is located in the center, and internally and externally, sixteen divisions are visualized. Then, visualize the syllable ka (迦) forming, surrounded by a multitude of stars. Then, in the corresponding direction, visualize the Buddha lotus.
華，彼十六分皆成月輪。如是觀已，復于其上自凈種中想現hūṃ 吽字具熾盛光，于其光中出現大火熾盛光焰。當觀自身從智月中生菩提心，復從是生金剛智月。當知月者即金剛智普遍世間，智光照耀一切色相。是故頌言「若智月出現」。
彼智金剛成就出生慧及方便無喻涅槃之相，復從慧生金剛界中摩摩枳菩薩相，觀想甚深最上微密三摩缽底密雲彌布普現光明。其菩薩者，身相青色，八臂三面：正面青色、右面黃色、左面白色；右第一手執劍、第二手執箭、第三手執鉤、第四手執金剛杵；左第一手執輪、第二手執弓、第三手執罥索、第四手執鈴。而彼菩薩理智相合，諸所施作皆順方便。眾相莊嚴，頂戴阿閦佛冠，現於熙怡可愛之相，加趺而坐。如阿多西清凈之華具有日輪最勝圓光，復如大樂自性金剛薩埵之相，灑諸甘露遍於一切。此菩薩身即如來身，從慧方便之所出生。是故頌言「如水中月」。
頌言「若」者，即是如義，如水月故。此即是空，從是空法之中出生諸法，其所出生即本來不生性，所以喻言如水中月。
此中如是，若於法界自性中取著有性者而實無性。何以故？頌言「現前無所有」故。
由彼如是於一切法無所得真如中有所作所證而實不能，若有作有證者皆是方便建立諸法
【現代漢語翻譯】 現代漢語譯本：華（此處指觀想的月輪），那十六個部分都變成了月輪。這樣觀想之後，再在其上從自己的清凈種子字中觀想顯現hūṃ 吽字（種子字，代表空性），具有熾盛的光芒，在那光芒中出現大火熾盛的光焰。應當觀想自身從智慧月中生出菩提心，又從此生出金剛智月。應當知道月亮就是金剛智慧，普遍照耀世間，智慧之光照耀一切色相。所以偈頌說『若智月出現』。 那智慧金剛成就，出生了智慧和方便，是無與倫比的涅槃之相。又從智慧中生出金剛界中的摩摩枳菩薩（Mamaki，金剛界四親母之一）之相，觀想甚深最上微密的三摩缽底（Samapatti，等至）密雲彌布，普遍顯現光明。那位菩薩，身相青色，八臂三面：正面青色、右面黃色、左面白色；右邊第一隻手拿著劍、第二隻手拿著箭、第三隻手拿著鉤、第四隻手拿著金剛杵（vajra）；左邊第一隻手拿著輪、第二隻手拿著弓、第三隻手拿著罥索、第四隻手拿著鈴。而那位菩薩理智相合，所做的一切都順應方便。各種相好莊嚴，頭戴阿閦佛（Akshobhya，五方佛之一）的寶冠，顯現出喜悅可愛的樣子，跏趺而坐。如同阿多西（Atasi，亞麻）清凈的花朵具有日輪最殊勝的圓光，又如大樂自性的金剛薩埵（Vajrasattva，金剛乘中重要的本尊）之相，灑下各種甘露遍佈一切。這位菩薩的身就是如來的身，從智慧方便中出生。所以偈頌說『如水中月』。 偈頌說『若』，就是『如』的意思，如同水中月亮一樣。這也就是空性，從這空性之法中出生諸法，其所出生就是本來不生的自性，所以比喻說如同水中月亮。 這裡就像這樣，如果在法界自性中執著于有性，而實際上是沒有自性的。為什麼呢？偈頌說『現前無所有』的緣故。 由於像這樣，對於一切法無所得的真如中有所作為、有所證悟，而實際上是不能有所作為、有所證悟的。如果有所作為、有所證悟，那都是方便建立的諸法。
【English Translation】 English version: Hua (here referring to the visualized moon disc), those sixteen parts all become moon discs. After visualizing in this way, visualize above it from your own pure seed syllable the appearance of the hūṃ 吽 syllable (seed syllable, representing emptiness), possessing blazing light, and within that light appears a great fire with blazing flames. One should visualize oneself arising from the wisdom moon with Bodhicitta, and again from this arises the Vajra Wisdom Moon. One should know that the moon is Vajra Wisdom, universally illuminating the world, and the light of wisdom illuminates all phenomena. Therefore, the verse says, 'If the wisdom moon appears'. That wisdom Vajra accomplishment gives birth to wisdom and skillful means, the aspect of incomparable Nirvana. Again, from wisdom arises the aspect of Mamaki (金剛界四親母之一, one of the four consorts in Vajradhatu Mandala) Bodhisattva in the Vajradhatu Mandala, visualizing the profound, supreme, subtle Samapatti (等至, meditative absorption) secret clouds spreading and universally manifesting light. That Bodhisattva, her body is blue, with eight arms and three faces: the front face is blue, the right face is yellow, and the left face is white; the first right hand holds a sword, the second right hand holds an arrow, the third right hand holds a hook, and the fourth right hand holds a vajra (金剛杵). The first left hand holds a wheel, the second left hand holds a bow, the third left hand holds a noose, and the fourth left hand holds a bell. And that Bodhisattva is the union of principle and wisdom, and all her actions accord with skillful means. Adorned with all auspicious marks, she wears a crown of Akshobhya (五方佛之一, one of the Five Dhyani Buddhas), manifesting a joyful and lovely appearance, sitting in the vajra posture. Like the pure Atasi (亞麻, flax) flower possessing the most excellent round light of the sun disc, and like the aspect of Vajrasattva (金剛乘中重要的本尊, an important deity in Vajrayana) with the nature of great bliss, she sprinkles all kinds of nectar pervading everything. This Bodhisattva's body is the body of the Tathagata, born from wisdom and skillful means. Therefore, the verse says, 'Like the moon in water'. The verse says 'If', which means 'like', like the moon in water. This is emptiness, and from this Dharma of emptiness all phenomena arise, and what arises is the nature of originally not being born, so it is likened to the moon in water. Here it is like this, if one clings to existence in the nature of Dharmadhatu, but in reality, there is no existence. Why? Because the verse says, 'Presently, there is nothing'. Because of this, in the Suchness of non-attainment of all dharmas, there is action and realization, but in reality, there can be no action or realization. If there is action or realization, then all are phenomena established by skillful means.
，與虛空等。為證成此義故，
第九頌言：
「若相應者智， 彼即虛空相， 是故智所知， 皆如虛空相。」
所言「相應」，當知即是智之與定二法相應。彼之相應即是金剛，有彼相應法，故名相應者。
由彼相應者所有之智，於一切法無所取無二相中，以慧方便生如來身，非如前說蘊處界等戲論自性。此義終竟。
然如來身，不動法界自性所成，本來不生。何以故？以如來等自性離故。此即無性，止不可說。
「無性」者，謂本來不生，故名無性。是故頌言「如虛空相」。
此復云何？謂離一切戲論之性故如虛空，以彼虛空如是相故，而虛空相應當如是如理伺察。「相」者，標表義。複次當知，於一切法無障礙自性中有所作用者，謂由智入三界心、心所相。「如虛空相」，顯示所知無明隨現有情及器二世間相蘊處界等戲論自性，是即所知為智境界。有所作性，此所知境隨有系屬，覺了所知遍計諸境，是故此說名為所知。所以一切智、一切智智此之二種皆如虛空，應如是觀。為總攝此義故，頌言「皆」。「皆」者無餘義，無餘少分故。
此中除彼聲聞人中樂欲取證有餘依涅槃者，彼雖證得人無我理，謂于蘊事取為有故，余證無餘依涅槃解脫相者今此所攝。如
【現代漢語翻譯】 現代漢語譯本：與虛空相同。爲了證實這個意義，
第九頌說：
『若相應者智， 彼即虛空相， 是故智所知， 皆如虛空相。』
所說的『相應』，應當知道就是智慧與禪定這兩種法相應。它們的相應就是金剛，具有這種相應之法，所以稱為相應者。
由那相應者所具有的智慧，對於一切法無所執取、無二元對立的境界中，以智慧方便產生如來之身，不像前面所說的蘊、處、界等戲論的自性。這個意義就到此結束。
然而如來之身，是由不動搖的法界自性所成就，本來就不生。為什麼呢？因為如來等的自性是遠離的。這就是無自性，止息而不可說。
『無性』，指的是本來不生，所以稱為無性。因此頌文說『如虛空相』。
這又是什麼意思呢？指的是遠離一切戲論的自性，所以像虛空一樣，因為那虛空是這樣的相，而與虛空相應應當這樣如理地觀察。『相』，是標示、表達的意思。再者應當知道，在一切法無障礙的自性中有所作用的，是指由智慧進入三界的心、心所的相。『如虛空相』，顯示所知之境的無明隨著現有情和器世間這兩種世間的相，以及蘊、處、界等戲論的自性，這就是所知成為智慧的境界。有所作為的性質，這個所知之境隨著有所繫屬，覺悟了所知的一切遍計諸境，因此這裡說它名為所知。所以一切智、一切智智這兩種都像虛空一樣，應當這樣觀察。爲了總括這個意義，頌文說『皆』。『皆』是無餘的意思，沒有剩餘少分。
這裡排除那些聲聞人中喜歡取證有餘依涅槃的人，他們雖然證得了人無我的道理，但因為對於蘊的事物執取為有，其餘證得無餘依涅槃解脫之相的人，現在都包含在這裡面。比如
【English Translation】 English version: is like space. To prove this meaning,
The ninth verse says:
'If the wisdom of those who are in accordance, it is the nature of space, Therefore, what is known by wisdom is all like the nature of space.'
The term 'in accordance' should be understood as the accordance of wisdom and samadhi (定, meditative concentration). Their accordance is Vajra (金剛, diamond; adamantine), and because there is this Dharma (法, law; teaching) of accordance, it is called 'those who are in accordance'.
The wisdom possessed by those who are in accordance, in the state of non-attachment to all Dharmas (法, phenomena) and non-duality, uses skillful means of wisdom to generate the body of the Tathagata (如來, 'Thus Gone One', Buddha), not like the previously mentioned self-nature of phenomenal elaborations such as Skandhas (蘊, aggregates), Ayatana (處, sense bases), and Dhatu (界, elements). This meaning concludes here.
However, the body of the Tathagata (如來, 'Thus Gone One', Buddha) is accomplished by the immutable nature of Dharmadhatu (法界, the realm of Dharma), and is originally unborn. Why? Because the self-nature of the Tathagata (如來, 'Thus Gone One', Buddha) and others is detached. This is selflessness, cessation, and indescribable.
'Selflessness' means that it is originally unborn, hence it is called selflessness. Therefore, the verse says 'like the nature of space'.
What is this again? It means that it is like space because it is detached from the nature of all phenomenal elaborations, and because that space is of such a nature, the accordance with space should be contemplated in this way, according to reason. 'Nature' means the meaning of marking and expressing. Furthermore, it should be known that what functions in the unobstructed self-nature of all Dharmas (法, phenomena) refers to the aspect of mind and mental factors entering the three realms through wisdom. 'Like the nature of space' reveals that the ignorance of what is knowable follows the existing sentient beings and the two kinds of world, the container world and the sentient world, as well as the self-nature of phenomenal elaborations such as Skandhas (蘊, aggregates), Ayatana (處, sense bases), and Dhatu (界, elements), which means that what is knowable becomes the realm of wisdom. It has the nature of being acted upon, and this knowable realm follows what is affiliated with it, realizing all the imagined realms of what is knowable, therefore it is said here to be what is knowable. Therefore, both Sarvajna (一切智, all-knowing) and Sarvajnajnana (一切智智, wisdom of all-knowing) are like space, and should be observed in this way. To summarize this meaning, the verse says 'all'. 'All' means without remainder, without any remaining part.
Here, those among the Sravakas (聲聞, 'hearers', disciples) who desire to attain Nirvana (涅槃, cessation of suffering) with remainder are excluded. Although they have realized the principle of the selflessness of persons, they still grasp the Skandhas (蘊, aggregates) as existing, while those who attain the aspect of liberation of Nirvana (涅槃, cessation of suffering) without remainder are now included here. For example,
佛所言一切種一切一切有皆空，此中又除一分外道所說之空。以是義故，此中應知世間無復少法可有，一切如彼虛空之相。所言「如虛空相」者，當知即是虛空自性如是真實。
此之九頌如所說已，復為顯示諸菩薩等種智果故，總說頌曰：
如理思惟此實性， 彼一切性無所依， 所有菩提勝願心， 大智莊嚴當獲得。
聖佛母般若波羅蜜多九頌精義論卷下
【現代漢語翻譯】 現代漢語譯本：佛陀所說的一切種類、一切一切存在的事物都是空性的，這裡面還要排除一部分外道所說的空。因為這個緣故，這裡應當知道世間沒有絲毫的法可以存在，一切都如同虛空的相狀。所說的『如同虛空的相狀』，應當知道那就是虛空自性本來的真實。
以上九頌已經如實解說，爲了進一步顯示諸菩薩等獲得種智（Sarvakarajnana，一切種智）的果報，總括而言說此頌：
如理如實地思惟這真實自性，那一切自性都無所依傍。所有菩提（Bodhi，覺悟）殊勝的願心，以大智慧莊嚴就能獲得。
《聖佛母般若波羅蜜多九頌精義論》卷下
【English Translation】 English version: The Buddha said that all kinds, all existing things are empty, and this excludes a portion of the emptiness spoken of by non-Buddhists. For this reason, it should be known here that there is not the slightest dharma (law, teaching) in the world that can exist; everything is like the aspect of emptiness. What is meant by 'like the aspect of emptiness' should be understood as the true nature of emptiness itself.
Having explained the above nine verses as they are, in order to further reveal the fruit of the Sarvakarajnana (all-knowing wisdom) obtained by the Bodhisattvas (enlightenment beings) and others, this verse is spoken in summary:
By thinking correctly and truly about this true nature, all those natures are without support. All the excellent aspiration of Bodhi (enlightenment), adorned with great wisdom, will be obtained.
The Treatise on the Profound Meaning of the Nine Verses of the Holy Mother Prajnaparamita, Volume Two