T25n1517_佛母般若波羅蜜多圓集要義釋論

大正藏第 25 冊 No. 1517 佛母般若波羅蜜多圓集要義釋論

No. 1517 [cf. No. 1518]

佛母般若波羅蜜多圓集要義釋論卷第一

三寶尊菩薩造

大域龍菩薩造本論

西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫沙門臣施護等奉　詔譯

歸命般若波羅蜜，　　出生一切諸佛母，　而彼般若勝所依，　　畢竟無著滌諸垢。　為諸佛趣自性離，　　令眾生喜勝相應，　能取所取二俱亡，　　此中常性不可立。　由彼二取解脫故，　　斷見常見悉遣除，　從一切智所出生，　　稽首智慧到彼岸。

我今于彼大域龍菩薩所造《佛母般若波羅蜜多圓集要義》中略釋行相，為令諸小智者思念是義，可略知故。如彼頌言：

「勝慧等成就，　　無二智如來，　彼中義相應，　　彼聲教道二。」

此言「勝慧等」者，即慧彼岸到。勝慧謂聞思等慧。岸者，邊岸。到者，往而得到。謂由清凈妙慧能到彼岸。此中應問：何人能到？答：謂諸菩薩。彼何所成就邪？即般若波羅蜜多成就。成就者，成辦義，如是果性增上意樂所成辦故。如八千頌般若教等開示演說，是謂般若波羅蜜多成就，非於般若波羅蜜多聲中有所成故。若爾，當

【現代漢語翻譯】現代漢語譯本大正藏第二十五冊，編號1517，《佛母般若波羅蜜多圓集要義釋論》

編號1517 [參見編號1518]

《佛母般若波羅蜜多圓集要義釋論》卷第一

三寶尊菩薩造

大域龍菩薩造本論

西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫沙門臣施護等奉詔譯

歸命般若波羅蜜（Prajnaparamita，智慧到彼岸）：一切諸佛之母，而彼般若為殊勝所依，畢竟無著而滌除諸垢。為諸佛所趣之自性遠離，令眾生歡喜而殊勝相應，能取與所取二者俱亡，此中常性不可安立。由於彼二取之解脫故，斷見與常見悉皆遣除，從一切智（Sarvajnana，對一切事物和現象的全面、徹底的理解和認知）所出生，稽首智慧到彼岸。

我今對於大域龍菩薩所造《佛母般若波羅蜜多圓集要義》中，略為解釋其行相，為令諸小智者思念此義，可略知故。如彼頌言：

『勝慧等成就，無二智如來（Tathagata，如來），彼中義相應，彼聲教道二。』

此言『勝慧等』者，即慧彼岸到。勝慧謂聞思等慧。岸者，邊岸。到者，往而得到。謂由清凈妙慧能到彼岸。此中應問：何人能到？答：謂諸菩薩。彼何所成就邪？即般若波羅蜜多成就。成就者，成辦義，如是果性增上意樂所成辦故。如八千頌般若教等開示演說，是謂般若波羅蜜多成就，非於般若波羅蜜多聲中有所成故。若爾，當

【English Translation】 English version Taisho Tripitaka Volume 25, No. 1517, Commentary on the Essential Meaning of the Collection of the Mother Buddha Prajnaparamita

No. 1517 [cf. No. 1518]

Commentary on the Essential Meaning of the Collection of the Mother Buddha Prajnaparamita, Volume 1

Composed by the Bodhisattva Sanbaozun

Original Treatise Composed by the Bodhisattva Dayulong

Translated by the Tripitaka Master Shihu, Great Master of Spreading the Dharma, Purple-Robed Shramana, Attendant of the Imperial Court, Acting Vice President of the Court of Imperial Sacrifices, etc., by Imperial Decree, from the Western Regions Translation Bureau

I take refuge in Prajnaparamita (Perfection of Wisdom), the mother of all Buddhas, That Prajna is the supreme refuge, ultimately without attachment, cleansing all defilements. It is the self-nature of the Buddhas' path, bringing joy and supreme accord to sentient beings, The grasper and the grasped both vanish, and permanence cannot be established within it. Because of liberation from these two grasps, the views of annihilation and permanence are completely eliminated, Born from Sarvajnana (all-knowing wisdom), I bow to the intelligence that reaches the other shore.

Now, regarding the 'Commentary on the Essential Meaning of the Collection of the Mother Buddha Prajnaparamita' composed by the Bodhisattva Dayulong, I will briefly explain its aspects, so that those of lesser intelligence may contemplate this meaning and gain some understanding. As the verse says:

'Supreme wisdom and other accomplishments, the non-dual wisdom of the Tathagata (Thus Come One), Meaning corresponds within it, sound, teaching, and path are two.'

The phrase 'supreme wisdom and others' refers to the perfection of wisdom. Supreme wisdom refers to the wisdom of hearing, thinking, and so on. 'Shore' means the edge or bank. 'Reaching' means going and attaining. It means that one can reach the other shore through pure and wonderful wisdom. Here, one should ask: Who can reach it? The answer is: the Bodhisattvas. What do they accomplish? They accomplish Prajnaparamita. 'Accomplishment' means the meaning of accomplishing, thus it is accomplished by the increasing intention of the nature of the result. As the Eight Thousand Verse Prajna teachings and others reveal and expound, this is called the accomplishment of Prajnaparamita, not that something is accomplished within the sound of Prajnaparamita. If so, then

以何義說彼成就？所以頌言「無二智」。「無二」者，無有二相名為無二。是智無二，名無二智。如是所說，此中意者，般若波羅蜜多離能取、所取，即無二智，菩薩成就如是智故。若或於彼色等境中著所取相，彼能取心於無二智即有對礙。問：若諸菩薩如是成就般若波羅蜜多，何故今此不言如來？謂以如來於一切處勤修諸行得成佛故。論自答言「如來」。如來者，謂彼如來。彼者，即是般若波羅蜜多。如來者，如實而說，故名如來，以彼如是普離一切分別網故。般若波羅蜜多即是如來，此中無二亦無分別。無二者，如來不離般若波羅蜜多，亦不即般若波羅蜜多。何名無分別？謂如燈光此如是義。是故應當如實了知。如諸智者所說頌言：

「非智離於空，　　有少法可得；　此意言離者，　　性離非遠離。　彼二空異識，　　無少法可著；　二無實可轉，　　二我性不立。」

由此證知，于如實相中世尊如是說。是故能知、所知若有性者，諸分別等有所依止。此應問云：若般若波羅蜜多成就無二智者，何故頌說教道二邪？頌自答言「彼中義相應，彼聲教道二」。「彼中」者，于彼聲中含教道二義。「相應」者，次第今說，謂彼所有教道二種，與般若波羅蜜多義和合相應。「彼聲教道二」者，「彼聲」之

言如前已釋。「教道二」者，即是般若波羅蜜多方便，于彼聲中所含藏故，猶如種子在含藏位，其義亦然。如是當知，般若波羅蜜多聲說二種義：一者勝上；二者種類。彼勝上者，謂無二智相。其種類者，有二種類：即教道、自性。由是二種和合施設，當知乃有宣說表示。復由依止如是等故，此般若波羅蜜多中所有語義，開演三十二品無增無減。此中所說為遣十種分別散亂，又復顯示十六種空。複次頌曰：

「依止及作用，　　事業同起修，　分別相及罪，　　稱讚如次說。」

如彼頌中有其六種，所謂依止、作用、事業、相、罪、稱讚等。此中雲何？次第今說。

所言「依止」者，謂佛世尊最初說智。由彼如是所依止故，所有甚深法門而能相續演說，非須菩提等彼能說者能為如是和合依止。問：佛所說智，其相云何？答：如佛于《八千頌般若經》初作如是言「須菩提！隨汝樂說諸菩薩摩訶薩般若波羅蜜多，應當發起如菩薩摩訶薩般若波羅蜜多出生等」。為由如是佛威神力所建立故，彼須菩提乃能如是宣說般若波羅蜜多而無障礙。此中如是所說諸義，說彼經中第一品故。

所言「作用」者，即增上作用。謂佛說智為增上故，為說此法起說作用，即菩薩等眾作用次第。由如是故，乃能發起宣說此

【現代漢語翻譯】現代漢語譯本：

前面已經解釋了『言』的含義。『教道二』指的是般若波羅蜜多（Prajnaparamita，智慧到彼岸）的方便法門，它蘊藏在聲音之中，就像種子蘊藏在含藏的位置一樣，其意義也是如此。應當知道，般若波羅蜜多的聲音宣說了兩種含義：一是殊勝，二是種類。殊勝指的是無二智相（非對立的智慧狀態）。種類有兩種：即教道和自性。通過這兩種的結合和設立，才能有宣說和表示。又因為依止這些，這部般若波羅蜜多中的所有語義，才得以開演為三十二品，沒有增減。這裡所說是爲了去除十種分別散亂，並且顯示十六種空。

接下來是偈頌：

『依止及作用，事業同起修，分別相及罪，稱讚如次說。』

這個偈頌中有六種內容，即依止、作用、事業、相、罪、稱讚等。現在依次說明。

所說的『依止』，指的是佛世尊最初宣說智慧。因為依止於此，所有甚深的法門才能相續演說，而不是須菩提（Subhuti，佛陀的弟子）等能說者能夠作為這樣的和合依止。問：佛所說的智慧，其相是什麼樣的？答：就像佛在《八千頌般若經》開始時所說的那樣：『須菩提！隨你喜歡宣說諸菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）的般若波羅蜜多，應當發起如菩薩摩訶薩般若波羅蜜多出生等。』因為佛的威神力所建立，須菩提才能如此宣說般若波羅蜜多而沒有障礙。這裡所說的這些意義，就在這部經的第一品中。

所說的『作用』，指的是增上作用。因為佛宣說智慧是增上的原因，爲了宣說此法而發起宣說的作用，即菩薩等眾的作用次第。因為這樣，才能發起宣說此 English version:

The meaning of 'speech' has been explained previously. 'Teaching and Path, two' refers to the expedient means of Prajnaparamita (Perfection of Wisdom), which is contained within the sound, just as a seed is contained in its storage place; the meaning is similar. It should be known that the sound of Prajnaparamita speaks of two meanings: first, superior; second, categories. The superior refers to the non-dual wisdom aspect. The categories are of two kinds: namely, teaching and path, and self-nature. Through the combination and establishment of these two, there can be declaration and expression. Furthermore, by relying on these, all the semantics in this Prajnaparamita are unfolded into thirty-two chapters without increase or decrease. What is said here is to remove ten kinds of scattered distractions and to reveal sixteen kinds of emptiness.

Next is the verse:

'Reliance and function, Activity together with practice, Discrimination, characteristics, and fault, Praise are spoken in order.'

In that verse, there are six aspects, namely, reliance, function, activity, characteristics, fault, and praise. Here, how are they in order? Now I will explain.

What is meant by 'reliance' is that the Buddha, the World Honored One, initially spoke of wisdom. Because of relying on this, all profound Dharma doors can be continuously expounded, and it is not that Subhuti (a disciple of the Buddha) and other speakers can serve as such a combined reliance. Question: What is the aspect of the wisdom spoken by the Buddha? Answer: As the Buddha said at the beginning of the Eight Thousand Verse Prajna Sutra: 'Subhuti! As you please, speak of the Prajnaparamita of the Bodhisattva-Mahasattvas (Great Bodhisattvas), you should initiate such as the birth of the Prajnaparamita of the Bodhisattva-Mahasattvas, etc.' Because it is established by the Buddha's majestic power, Subhuti is able to expound the Prajnaparamita without obstruction. These meanings spoken here are in the first chapter of that sutra.

What is meant by 'function' is the augmenting function. Because the Buddha's speaking of wisdom is the augmenting cause, the function of speaking is initiated to expound this Dharma, which is the order of the functions of the Bodhisattvas and other assemblies. Because of this, it is possible to initiate the exposition of this

【English Translation】 English version:

The meaning of 'speech' has been explained previously. 'Teaching and Path, two' refers to the expedient means of Prajnaparamita (Perfection of Wisdom), which is contained within the sound, just as a seed is contained in its storage place; the meaning is similar. It should be known that the sound of Prajnaparamita speaks of two meanings: first, superior; second, categories. The superior refers to the non-dual wisdom aspect. The categories are of two kinds: namely, teaching and path, and self-nature. Through the combination and establishment of these two, there can be declaration and expression. Furthermore, by relying on these, all the semantics in this Prajnaparamita are unfolded into thirty-two chapters without increase or decrease. What is said here is to remove ten kinds of scattered distractions and to reveal sixteen kinds of emptiness.

Next is the verse:

'Reliance and function, Activity together with practice, Discrimination, characteristics, and fault, Praise are spoken in order.'

In that verse, there are six aspects, namely, reliance, function, activity, characteristics, fault, and praise. Here, how are they in order? Now I will explain.

What is meant by 'reliance' is that the Buddha, the World Honored One, initially spoke of wisdom. Because of relying on this, all profound Dharma doors can be continuously expounded, and it is not that Subhuti (a disciple of the Buddha) and other speakers can serve as such a combined reliance. Question: What is the aspect of the wisdom spoken by the Buddha? Answer: As the Buddha said at the beginning of the Eight Thousand Verse Prajna Sutra: 'Subhuti! As you please, speak of the Prajnaparamita of the Bodhisattva-Mahasattvas (Great Bodhisattvas), you should initiate such as the birth of the Prajnaparamita of the Bodhisattva-Mahasattvas, etc.' Because it is established by the Buddha's majestic power, Subhuti is able to expound the Prajnaparamita without obstruction. These meanings spoken here are in the first chapter of that sutra.

What is meant by 'function' is the augmenting function. Because the Buddha's speaking of wisdom is the augmenting cause, the function of speaking is initiated to expound this Dharma, which is the order of the functions of the Bodhisattvas and other assemblies. Because of this, it is possible to initiate the exposition of this

法。

所言「事業」者，謂即所作事業。如是發起，由此般若波羅蜜多教。如是安住，是故勤勇起修，除遣十種分別散亂法，及次第分別十六種空。如是應知。

所言「相」者，標表為義。又相即形相。此中雲何？謂若菩薩於此般若波羅蜜多法門，若書時、若讀時，或有人等起疑心者，當知皆是魔事等相。若不退轉，是菩薩相。

所言「罪」者，謂於此法作障難事及謗正法等，或於般若波羅蜜多而生毒想。此等皆是感招罪報。

所言「稱讚」者，謂稱讚果。如經云「若有人以滿三千大千世界七寶持用佈施；若人於此般若波羅蜜多受持等者，其福勝彼」。此中復說何義而為依止？故有頌言：

「具信以為體，　　師資互證說，　說時說處等，　　得自量成就。」

此中雲何？所言「具信」等者，信謂信心清凈，謂諸菩薩由彼信故，于甚深教能生勝解。彼信有故，名為具信。彼信具故，而能為體，體謂身體。譬如有身為因，乃能相續修作諸行，信義亦然。所言「師資互證說」者，謂世尊大師宣說此法，菩薩等資亦各宣說。如是說已，如應表示。所言「說時說處等」者，「時」者，所謂和合所作表示說時，各別決定印持所得處義應知。問：彼說法者當得何義？頌自答言「得自量成就」。

【現代漢語翻譯】現代漢語譯本關於『事業』的說法，指的是所做的事情。像這樣發起，通過這部《般若波羅蜜多》（Prajnaparamita）教導。像這樣安住，因此勤奮努力地修行，去除十種分別散亂的法，以及次第分別十六種空。應該這樣理解。

關於『相』的說法，意思是標示和象徵。此外，『相』也指形狀和外貌。在這裡指的是什麼呢？如果菩薩對於這部《般若波羅蜜多》法門，在書寫時、閱讀時，或者有人等產生懷疑心，應當知道這些都是魔事等的徵兆。如果不退轉，這就是菩薩的徵兆。

關於『罪』的說法，指的是對於這部法制造障礙，誹謗正法等，或者對於《般若波羅蜜多》產生惡毒的想法。這些都會感召罪報。

關於『稱讚』的說法，指的是稱讚果報。如經中所說：『如果有人用充滿三千大千世界的七寶來佈施；如果有人對於這部《般若波羅蜜多》受持等，他的福報勝過前者。』這裡又說了什麼意義作為依據呢？所以有頌詞說：

『以具信為體，師資互相印證說，說時說處等，得自量成就。』

這裡指的是什麼呢？關於『具信』等，『信』指的是信心清凈，指的是諸位菩薩因為這種信心，對於甚深的教義能夠產生殊勝的理解。因為有這種信心，所以稱為『具信』。因為具備這種信心，所以能夠作為身體，『體』指的是身體。譬如以身體為因，才能相續地修作各種行為，信心的意義也是這樣。關於『師資互相印證說』，指的是世尊（世尊，Bhagavan）大師宣說這部法，菩薩等弟子也各自宣說。像這樣說完之後，如實地表達。關於『說時說處等』，『時』指的是和合所作的表示和宣說的時間，應該知道各自決定印持所得之處的意義。問：那些說法的人應當得到什麼意義？頌詞自己回答說：『得自量成就』。

【English Translation】 English version Regarding the term 'Karma' (Karma), it refers to the actions performed. Thus it arises, taught by this Prajnaparamita (Prajnaparamita) teaching. Thus it abides, therefore diligently and vigorously cultivate, removing the ten kinds of discursive distractions, and successively discriminating the sixteen kinds of emptiness. Thus it should be understood.

Regarding the term 'Sign' (Lakshana), it means marking and symbolizing. Also, 'Sign' refers to form and appearance. What does it refer to here? If a Bodhisattva (Bodhisattva), concerning this Prajnaparamita Dharma (Dharma) gate, while writing, reading, or if someone arises with doubts, know that these are all signs of demonic activities. If one does not regress, that is a sign of a Bodhisattva.

Regarding the term 'Sin' (Papa), it refers to creating obstacles to this Dharma, slandering the True Dharma, or generating malicious thoughts towards Prajnaparamita. These will all bring about sinful retribution.

Regarding the term 'Praise' (Prashamsa), it refers to praising the fruit. As the sutra says, 'If someone were to give offerings of the seven treasures filling the three thousand great thousand worlds; if someone were to uphold this Prajnaparamita, their merit would surpass the former.' What meaning is relied upon here? Therefore, there is a verse that says:

'Having faith as the body, Teacher and disciple mutually confirm and speak, Speaking time, speaking place, etc., Attain self-measured accomplishment.'

What does this refer to? Regarding 'Having faith' etc., 'Faith' refers to pure confidence, meaning that because of this faith, Bodhisattvas can generate superior understanding of the profound teachings. Because this faith exists, it is called 'Having faith.' Because one possesses this faith, it can serve as the body, 'Body' refers to the physical body. Just as having a body as the cause enables the continuous cultivation of various actions, the meaning of faith is similar. Regarding 'Teacher and disciple mutually confirm and speak,' it refers to the World Honored One (Bhagavan), the great teacher, proclaiming this Dharma, and the disciples, such as Bodhisattvas, also proclaiming it individually. Having spoken in this way, express it accordingly. Regarding 'Speaking time, speaking place, etc.,' 'Time' refers to the time of combined actions and expressions, and one should know the meaning of the place where one individually determines and seals what is attained. Question: What meaning should those who speak the Dharma attain? The verse answers itself, 'Attain self-measured accomplishment.'

其義云何？「自」者己義，「量」謂自量，自所得量無相違故。「成就」者成辦義，謂說法者諸所說事悉成辦故。如彼頌言：

「說法者應知，　　世間時處二；　說者有同證，　　然後得如量。」

此中雲何？所言「說法者」，謂說法人。「世間時處二」者，謂於世間相中先當了知說時說處，然後依智如理而說。問：此何等說？頌自答言「說者有同證」，謂有同證和合說故。問：云何得如量？答：所謂得此真實言量，非今所說時處等義。此中復以何義印可三十二品？故有頌言：

「一切如是集，　　我聞等所說，　和合如是義，　　最上三十二。」

此言「一切如是」等者，「一切」者普盡義。何等普盡？謂如是聚集、我聞等聚集。「如是」者，謂如是所作、如是此法。所言「我聞等」者，「我」者自相所成，「聞」謂聽聞，即聽聞此法。此中總意，若如是、若我、若聞等總聚而成，故云如是我聞等。問：所云等者，等取何義？答：等者等攝時處，所言說者說謂說示，是故此中說彼如是我聞等。所言「和合如是義」者，謂彼說者若作若非作，彼等和合從初次第宣說如是，最上義故。最上者，最極勝上。彼言說體者謂言詮故。問：此何所說？頌自答言「最上三十二」。三十二者，數量決定，謂說

【現代漢語翻譯】現代漢語譯本：其意義是什麼呢？『自』指的是自身，『量』指的是自量，因為自身所得到的衡量沒有互相違背的地方。『成就』指的是成就辦成，指的是說法者所說的所有事情都能夠成就辦成。就像那首偈頌所說：『說法者應當知曉，世間的時間和處所這二者；說話的人有共同的證悟，然後才能得到如實的衡量。』這裡面說的是什麼呢？所說的『說法者』，指的是說法的人。『世間時處二』指的是，在世間的表相中，首先應當了解說法的時間和處所，然後依據智慧如理如實地說。問：這是什麼說法呢？偈頌自己回答說『說者有同證』，指的是有共同證悟的人和合在一起說。問：怎樣才能得到如實的衡量呢？答：指的是得到這真實的言語衡量，而不是現在所說的時處等等的意義。這裡又用什麼意義來印可這三十二品呢？所以有偈頌說：『一切像這樣聚集，我聞等等所說，和合像這樣的意義，最上等的三十二。』這裡說『一切如是』等等，『一切』指的是普遍窮盡的意思。什麼普遍窮盡呢？指的是像這樣聚集、我聞等等聚集。『如是』指的是，像這樣所作、像這樣的法。所說的『我聞等』，『我』指的是自身表相所成就，『聞』指的是聽聞，就是聽聞這個法。這裡總體的意思是，如果像這樣、如果我、如果聽聞等等總聚而成，所以說如是我聞等等。問：所說的『等』，等取什麼意義呢？答：等指的是等同攝取時間和處所，所說的人說的是說示，因此這裡說他們如是我聞等等。所說的『和合如是義』，指的是那些說話的人，無論是作還是非作，他們等等和合從最初次第宣說像這樣，最上等的意義。最上等指的是，最極殊勝。那些言語的本體指的是言語詮釋的緣故。問：這裡說的是什麼呢？偈頌自己回答說『最上三十二』。三十二指的是，數量決定，指的是說

【English Translation】 English version: What is its meaning? 『Self』 means one's own; 『measure』 refers to self-measurement, because the measurement obtained by oneself does not contradict itself. 『Accomplishment』 means to accomplish and complete, referring to the fact that all matters spoken by the speaker can be accomplished. As the verse says: 『The speaker should know the two of the world's time and place; the speaker has the same realization, and then can obtain the true measure.』 What is being said here? The so-called 『speaker』 refers to the person who speaks the Dharma (teachings). 『The two of the world's time and place』 means that in the appearance of the world, one should first understand the time and place of speaking, and then speak according to wisdom and in accordance with the truth. Question: What kind of speaking is this? The verse answers itself by saying 『the speaker has the same realization,』 referring to those who have the same realization speaking together in harmony. Question: How can one obtain the true measure? Answer: It refers to obtaining the true measure of words, not the meaning of time and place, etc., that are being spoken of now. What meaning is used here to endorse the thirty-two chapters? Therefore, there is a verse that says: 『All are gathered in this way, as spoken by 'I have heard' (Ekayana) etc., harmonizing such meaning, the supreme thirty-two.』 Here, saying 『all are thus』 etc., 『all』 means universally exhaustive. What is universally exhaustive? It refers to gathering in this way, gathering of 『I have heard』 etc. 『Thus』 refers to what is done in this way, such Dharma (teachings). The so-called 『I have heard』 etc., 『I』 refers to what is accomplished by one's own appearance, 『heard』 refers to listening, that is, listening to this Dharma (teachings). The general meaning here is that if it is like this, if it is 『I』, if it is hearing, etc., all are gathered together, so it is said 『Thus I have heard』 etc. Question: What does the 『etc.』 refer to? Answer: 『Etc.』 refers to including time and place, what the speaker says is to speak and show, therefore it is said here that they are 『Thus I have heard』 etc. The so-called 『harmonizing such meaning』 refers to those speakers, whether they act or do not act, they harmonize and proclaim in order from the beginning in this way, the supreme meaning. 『Supreme』 means most extremely superior. The essence of those words refers to the explanation of words. Question: What is being said here? The verse answers itself by saying 『the supreme thirty-two.』『Thirty-two』 refers to a definite number, referring to speaking

如是數中義故，是故當知此中所說亦無減少。問：《十萬頌般若波羅蜜多經》中說多種空，此《八千頌般若波羅蜜多經》中說十六空，與彼所說如何齊等？為有此疑，故頌止言：

「分別十六相，　　空如其次第，　八千頌中說，　　了異方便說。」

此言「分別」等者，重重分類所區別故，名為分別。又分別者，即種類義。彼種類者，種種性義。此中何所分別？謂分別空。分別何等空？即十六空。十六者，數之分限。此說十六空與彼《十萬頌般若經》中所說義自齊等。頌云「八千頌中說」者，是即《八千頌般若經》中所說。彼如何說？是故頌言「如其次第」。如次者，不過越義。何法不過越？謂說空之聲，故下頌言「了異方便說」。其義云何？異者謂別異法。于彼別異法中取其方便，是故說者異方便說。了者了知，應當如是分別了知，所謂了知此異方便分別說空。複次頌言：

「今此八千頌，　　如說義無減，　隨所樂頌略，　　如是義如說。」

此言「今此八千頌」者，指法應知。言「無減」者，謂無缺減。何等無減？謂如說義。即如其所說，義自圓滿。或有問云：此中所說，何故頌略？頌自答言「隨所樂頌略」。今此但說八千頌者，為彼聽者最勝意樂所宜聞故，是故頌略。略謂少略。所言

【現代漢語翻譯】現代漢語譯本：因為是數量上的意義，所以應當知道這裡所說的也沒有減少。有人問：《十萬頌般若波羅蜜多經》（Śatasāhasrikā-prajñāpāramitā-sūtra，一部篇幅巨大的般若經）中說了多種空性，這部《八千頌般若波羅蜜多經》（Aṣṭasāhasrikā-prajñāpāramitā-sūtra，一部相對簡短的般若經）中說了十六空，與那部經所說的如何等同呢？爲了消除這個疑問，所以頌文說：『分別十六相，空如其次第，八千頌中說，了異方便說。』這裡說的『分別』等，是因為重重分類所區別的緣故，叫做分別。又，分別就是種類的意思。那種類，就是種種性質的意思。這裡分別什麼呢？是分別空性。分別什麼空性呢？就是十六空。十六，是數量的界限。這說明十六空與那部《十萬頌般若經》中所說的意義是完全等同的。頌文說『八千頌中說』，就是指《八千頌般若經》中所說。它如何說的呢？所以頌文說『如其次第』。如次，是不超越的意思。什麼法不超越呢？是說空性的聲音，所以下面的頌文說『了異方便說』。它的意義是什麼呢？異，是指特別不同的法。在那特別不同的法中採取方便，所以說者用不同的方便來說。了，是瞭解，應當這樣分別瞭解，所謂瞭解這不同的方便分別說空。再次，頌文說：『今此八千頌，如說義無減，隨所樂頌略，如是義如說。』這裡說的『今此八千頌』，是指法應當知道。說『無減』，是指沒有缺少減少。什麼沒有缺少減少呢？是如所說義。就是如其所說，意義自然圓滿。或者有人問：這裡所說的，為什麼頌文簡略呢？頌文自己回答說『隨所樂頌略』。現在這裡只說八千頌，是因為那些聽者最殊勝的意樂所適合聽聞的緣故，所以頌文簡略。簡略就是稍微簡略。所說

【English Translation】 English version: Because it is a matter of numerical significance, therefore it should be known that what is said here is also not diminished. Question: In the Śatasāhasrikā-prajñāpāramitā-sūtra (The Perfection of Wisdom in One Hundred Thousand Lines, a very long Prajñāpāramitā sutra) many kinds of emptinesses are spoken of, while in this Aṣṭasāhasrikā-prajñāpāramitā-sūtra (The Perfection of Wisdom in Eight Thousand Lines, a shorter Prajñāpāramitā sutra) sixteen emptinesses are spoken of. How are these equal to what is spoken of there? To dispel this doubt, the verse says: 'Distinguishing sixteen aspects, emptinesses in their proper order, are spoken of in the Eight Thousand Lines; understood as different expedient means.' Here, 'distinguishing' and so on, is called distinguishing because it is differentiated by repeated classifications. Moreover, distinguishing means the same as kinds. Those kinds mean the same as various natures. What is distinguished here? It is distinguishing emptiness. What emptiness is distinguished? It is the sixteen emptinesses. Sixteen is the limit of the number. This explains that the sixteen emptinesses are completely equal in meaning to what is spoken of in that Śatasāhasrikā-prajñāpāramitā-sūtra. The verse says 'spoken of in the Eight Thousand Lines,' which refers to what is spoken of in the Aṣṭasāhasrikā-prajñāpāramitā-sūtra. How does it speak of it? Therefore, the verse says 'in their proper order.' 'In order' means not exceeding. What dharma does not exceed? It is the sound of speaking of emptiness, therefore the following verse says 'understood as different expedient means.' What is its meaning? 'Different' refers to particularly different dharmas. Taking expedient means from those particularly different dharmas, therefore the speaker speaks with different expedient means. 'Understood' means knowing; it should be distinguished and understood in this way, namely, understanding this different expedient means of speaking of emptiness in a differentiated way. Furthermore, the verse says: 'Now this Eight Thousand Lines, as spoken of, the meaning is without diminution; according to what is pleasing, the verses are abbreviated; thus the meaning is as spoken of.' Here, 'now this Eight Thousand Lines' refers to the dharma that should be known. 'Without diminution' means without lack or reduction. What is without diminution? It is the meaning as spoken of. That is, as it is spoken of, the meaning is naturally complete. Or someone may ask: Why is what is spoken of here abbreviated in verses? The verse itself answers 'according to what is pleasing, the verses are abbreviated.' Now, only eight thousand verses are spoken of here because it is suitable for those listeners' most excellent inclination to hear, therefore the verses are abbreviated. Abbreviated means slightly abbreviated. What is said

「如是義如說」者，謂即如是所說之義。彼復云何？頌言「如說」。如說者，謂如其言說。如是所說如理成就。非般若波羅蜜多法中義有差別，但為軟中上品所有根性隨欲攝受，是故世尊由此因故，少略說此般若波羅蜜多，如其次第以異方便說十六空，如是所說顯明開示。複次頌言：

「菩薩我不見，　　此說實寂默；　能受內諸事，　　彼說即為空。」

此言「菩提薩埵」等者，菩提及薩埵，此即是菩提薩埵。菩提者，謂無二智；薩埵，即求菩提者，而此薩埵名菩提薩埵。即彼菩提薩埵，我不可見亦不可得。「我」者己義。所言「此說實寂默」者，「此」者如是義，「說」謂言說，「實」者真實即勝義諦，「寂默」者即是世尊，謂佛世尊身語意業皆相應寂默故。如是等說由佛威神所加持故，令須菩提能於此中說是語義。所言「彼說即為空」等者，「彼」者即彼世尊，「說」謂說示，謂佛世尊說此為空。說何法為空？所以頌言「能受內諸事」等。「內諸事」者，所謂眼等內六根處名內諸事。以彼愚夫執實，能受世尊說，彼內事皆空。又新發意菩薩于中分別有實自性。如是等言，說內空竟。複次頌言：

「色及色自性，　　此說亦復空；　此等外諸處，　　所受分皆止。」

此言「色及色自性」等

【現代漢語翻譯】現代漢語譯本：『如是義如說』，是指如是所說的意義。那又是什麼呢？頌文說『如說』。『如說』，是指如其言說。這樣所說的，如理成就。並非般若波羅蜜多法中的意義有所差別，只是爲了適應軟、中、上品不同根性的眾生，隨其意願攝受教法。因此，世尊因為這個原因，稍微簡略地說了這部般若波羅蜜多，然後依次用不同的方便法門宣說了十六空，這樣所說的內容顯明開示。進一步，頌文說：『菩薩我不見，此說實寂默；能受內諸事，彼說即為空。』這裡說的『菩提薩埵』（Bodhisattva，菩提有情）等，菩提（Bodhi，覺悟）及薩埵（Sattva，有情），這就是菩提薩埵。菩提，是指無二智；薩埵，即求菩提者，而此薩埵名為菩提薩埵。即那位菩提薩埵，我不可見，也不可得。『我』是指自身。所說『此說實寂默』，『此』是指如是之義，『說』是指言說，『實』是指真實，即勝義諦（Paramārtha-satya，最高真理），『寂默』是指世尊，即佛世尊的身語意業都相應寂默。像這樣等的說法，由於佛的威神力加持，使得須菩提（Subhuti，解空第一的弟子）能夠在此中宣說這個意義。所說『彼說即為空』等，『彼』是指那位世尊，『說』是指說示，即佛世尊說此為空。說什麼法是空呢？所以頌文說『能受內諸事』等。『內諸事』，是指眼等內六根處，名為內諸事。因為那些愚夫執著為實有，能夠接受世尊所說，那些內事皆是空。又新發意的菩薩于其中分別有真實的自性。像這樣等言語，說完內空。進一步，頌文說：『色及色自性，此說亦復空；此等外諸處，所受分皆止。』這裡說的『色及色自性』等

【English Translation】 English version: 『Such is the meaning as spoken,』 means the meaning of what is spoken in this way. What is that? The verse says 『as spoken.』『As spoken』 means according to the words spoken. What is spoken in this way is accomplished according to reason. It is not that there is a difference in the meaning of the Prajñāpāramitā (Perfection of Wisdom) teachings, but rather to accommodate beings of soft, medium, and superior faculties, to receive the teachings according to their desires. Therefore, the World Honored One, for this reason, briefly spoke this Prajñāpāramitā, and then in sequence, using different skillful means, explained the sixteen emptinesses, thus what is spoken is clearly revealed. Furthermore, the verse says: 『The Bodhisattva I do not see, This saying is truly silent; Able to receive inner matters, That saying is emptiness.』 Here, 『Bodhisattva』 (Bodhisattva, being of enlightenment) and so on, Bodhi (Bodhi, enlightenment) and Sattva (Sattva, sentient being), this is Bodhisattva. Bodhi refers to non-dual wisdom; Sattva is the one who seeks Bodhi, and this Sattva is called Bodhisattva. That Bodhisattva, I cannot see, nor can I obtain. 『I』 refers to oneself. What is said, 『This saying is truly silent,』『This』 refers to such meaning, 『saying』 refers to speech, 『truly』 refers to truth, which is the ultimate truth (Paramārtha-satya, highest truth), 『silent』 refers to the World Honored One, that is, the body, speech, and mind activities of the Buddha World Honored One are all correspondingly silent. Such sayings, due to the blessing of the Buddha's majestic power, enable Subhuti (Subhuti, foremost in understanding emptiness) to speak this meaning within this context. What is said, 『That saying is emptiness,』『That』 refers to that World Honored One, 『saying』 refers to showing, that is, the Buddha World Honored One says this is emptiness. What Dharma is said to be empty? Therefore, the verse says, 『Able to receive inner matters』 and so on. 『Inner matters』 refers to the inner six sense bases such as the eyes, called inner matters. Because those foolish people cling to them as real, they are able to accept what the World Honored One says, that those inner matters are all empty. Also, newly initiated Bodhisattvas discriminate within them as having real self-nature. Such words, having finished speaking about inner emptiness. Furthermore, the verse says: 『Form and the nature of form, This saying is also empty; These external places, The received portions all cease.』 Here, 『Form and the nature of form』 and so on.

者，謂色聲等外六境處；又色者即是色處。所言「色自性」者，色謂自色，如所有相彼相不生，以不生故即自性空。然彼自性亦不可壞，譬如人角，其義應知。所言「此說」者，謂此如是說、如是等言。複次此中世尊皆止，止者不作義。問：止何法邪？頌自答言「此等外諸處」。此復云何？外諸處者謂色等境，外諸分位皆悉無實。而彼異生執有如是實所受性，是故此中止此語義。如是等言說外空竟。復說后空，如彼頌言：

「色等相彼身，　　安住及相離；　向義若彼見，　　彼內即無實。」

此言「色等相彼身」者，此中雲何是彼身？所謂內外二色處是即彼身。所言「安住」者，即是器世間，各別依止安住故名安住。所言「相」者，謂三十二大士表相。所言「離」者，彼如上說皆悉離故；離即空義。所言「向義」者，向謂已往，已往之義名為向義。何等法是向義？如上頌言色等相。此復云何？謂若如是內外色處皆悉無相，即彼如是了知空義。如是聲義是故應知。今此頌中先說三種空，所謂內外空、大空、相空，次說空空。如頌所言「若彼見，彼內即無實」，「若」者即若所有義，謂所有空智。「彼」者即彼身等。「見」者知義，知即了知。此中意者，謂知空智了境空已，即此空智于內無實而無所有，何況

【現代漢語翻譯】現代漢語譯本：『者』，指的是色、聲等外六境處；而且『色』就是色處。所說的『色自性』，『色』指的是自身的色，比如所有相，彼相不生，因為不生所以就是自性空。然而那個自性也不可破壞，比如人角，它的意義應該這樣理解。所說的『此說』，指的是像這樣說、像這樣等等的言語。此外，世尊在這裡都止息了，『止』是不作為的意思。問：止息什麼法呢？頌文自己回答說『此等外諸處』。這又是什麼意思呢？『外諸處』指的是色等境界，外在的各種分位都完全沒有真實性。但是那些異生卻執著于有這樣的真實受性，所以在這裡止息這種語義。像這樣等等的言語說完外空。接著說后空，就像頌文所說：『色等相彼身，安住及相離；向義若彼見，彼內即無實。』這裡說的『色等相彼身』，這裡面什麼是『彼身』呢？就是內外二色處，那就是『彼身』。所說的『安住』，就是器世間，各自依靠安住，所以叫做安住。所說的『相』，指的是三十二大丈夫的表相。所說的『離』，就是像上面所說的都完全分離；分離就是空的意思。所說的『向義』，『向』指的是已往，已往的意義叫做『向義』。什麼法是『向義』呢？就像上面頌文所說的色等相。這又是什麼意思呢？就是如果像這樣內外色處都完全沒有相，那就是像這樣了知空義。像這樣聲音的意義，所以應該知道。現在這個頌文中先說了三種空，就是內外空、大空、相空，接著說空空。就像頌文所說的『若彼見，彼內即無實』，『若』就是若所有義，指的是所有空智。『彼』就是彼身等。『見』是知的意思，知就是了知。這裡的意思是，知道空智已經了知境界空了，那麼這個空智在內也沒有真實性而一無所有，更何況其他呢？

【English Translation】 English version: '者' (zhe), refers to the external six sense bases such as form and sound; moreover, '色' (se, form) is precisely the form base. What is meant by '色自性' (se zi xing, the nature of form) is that '色' (se, form) refers to its own form, such as all characteristics, those characteristics do not arise, and because they do not arise, they are inherently empty. However, that inherent nature is also indestructible, like a human horn, its meaning should be understood in this way. What is meant by '此說' (ci shuo, this saying) refers to sayings such as 'it is said in this way,' 'like this,' and so on. Furthermore, the World Honored One ceases here, '止' (zhi, cessation) means non-action. Question: What dharma is ceased? The verse answers itself, '此等外諸處' (ci deng wai zhu chu, these external realms). What does this mean? '外諸處' (wai zhu chu, external realms) refers to realms such as form, etc., all external divisions are completely without reality. However, those ordinary beings cling to having such a real receptive nature, therefore, this meaning is ceased here. Thus, and so on, the words complete the explanation of external emptiness. Then, the subsequent emptiness is explained, as the verse says: '色等相彼身，安住及相離；向義若彼見，彼內即無實。' Here, '色等相彼身' (se deng xiang bi shen, form and other characteristics, that body), what is '彼身' (bi shen, that body) here? It is the internal and external form bases, that is '彼身' (bi shen, that body). What is meant by '安住' (an zhu, abiding) is the container world, each relying on and abiding, therefore it is called abiding. What is meant by '相' (xiang, characteristics) refers to the thirty-two marks of a great man. What is meant by '離' (li, separation) is that, as mentioned above, all are completely separated; separation is the meaning of emptiness. What is meant by '向義' (xiang yi, the meaning of direction), '向' (xiang, direction) refers to the past, the meaning of the past is called '向義' (xiang yi, the meaning of direction). What dharma is '向義' (xiang yi, the meaning of direction)? It is the form and other characteristics mentioned in the verse above. What does this mean? It means that if the internal and external form bases are completely without characteristics, then one understands the meaning of emptiness in this way. The meaning of sound is like this, so it should be known. Now, this verse first speaks of three kinds of emptiness, namely internal and external emptiness, great emptiness, and characteristic emptiness, and then speaks of emptiness of emptiness. As the verse says, '若彼見，彼內即無實' (ruo bi jian, bi nei ji wu shi, if that is seen, then there is no reality within), '若' (ruo, if) means if all, referring to all wisdom of emptiness. '彼' (bi, that) refers to that body, etc. '見' (jian, see) means knowing, knowing is understanding. The meaning here is that knowing that the wisdom of emptiness has already understood the emptiness of the realm, then this wisdom of emptiness has no reality within and is without anything, let alone anything else?

余法有依止性。此句如是說空空竟。此中復說自性空，如彼頌言：

「彼諸內空性，　　自性亦復空；　所有識相種，　　即起我悲智。」

此言「彼諸內空性」等者，謂即所有內諸處空性相續此說。所言「自性亦復空」者，「自性」者種性義，由彼如是顯明識相等。所言「所有識相種」者，「所有」謂若所有義，此中若識相、若識性，彼等種性即我悲智生。「悲」者，欲令他苦得離散故。「智」者，即擇法相。若悲等、若智等，是謂悲智。「我」者自相義，即自所有悲智二種。此意總說內識處等自性空故。複次后說二種空義，如彼頌言：

「不生亦不滅，　　有情此等明；　有情生死欲，　　彼說即為空。」

此言「不生亦不滅」等四句頌文，此中合釋二種空義。所言「不生」者，彼《八千頌般若經》中說不生言，此止其生。此中意者，謂本來不生性。生若無性，滅亦無性。彼前性不生，后性亦不滅。問：此等云何？故頌答言「有情」。「有情」者即五蘊身命。「有」謂有彼物性，「情」謂自所作性，和合而言故曰有情。「明」謂顯明。此中意說，若有情、若生死，彼二皆空，是義顯明。而諸有情無有邊際，死此生彼六趣循環，無有窮盡輪轉生死。此生死者即是輪迴。如是行相，有情即生死，

【現代漢語翻譯】現代漢語譯本：余法具有依止性。這句話是如此闡述空性的究竟。這裡進一步闡述自性空，正如那首偈頌所說：『彼諸內空性，自性亦復空；所有識相種，即起我悲智。』這裡所說的『彼諸內空性』等，是指所有內在諸處的空性相續。所說的『自性亦復空』，『自性』指的是種性的意義，通過它來顯明識相等。所說的『所有識相種』，『所有』指的是若所有的意義，這裡無論是識相還是識性，它們的種性就是我悲智產生的地方。『悲』指的是想要讓其他眾生的痛苦得以離散。『智』指的是辨別法相。悲和智，合起來就叫做悲智。『我』指的是自相的意義，也就是自身所具有的悲智二種。總的來說，這段話的意思是內在的識處等自性是空性的。接下來進一步闡述兩種空性的意義，正如那首偈頌所說：『不生亦不滅，有情此等明；有情生死欲，彼說即為空。』這裡所說的『不生亦不滅』等四句偈頌，在這裡合起來解釋兩種空性的意義。所說的『不生』，在《八千頌般若經》中說不生，這是爲了止息生。這裡的含義是，本來就沒有生性。生如果沒有自性，滅也沒有自性。之前的性質不生，之後的性質也不滅。問：這些是什麼呢？所以偈頌回答說『有情』。『有情』指的是五蘊身命。『有』指的是具有某種物性，『情』指的是自身所造作的性質，合起來就叫做有情。『明』指的是顯明。這裡的意思是說，有情和生死，這兩者都是空性的，這個道理是顯而易見的。而所有的有情沒有邊際，死在這裡，生在那裡，在六道中循環，沒有窮盡地輪轉生死。這種生死就是輪迴。像這樣的行相，有情就是生死。

【English Translation】 English version: The remaining dharmas have dependence. This sentence thus speaks of the ultimate emptiness. Here, it further speaks of emptiness of inherent existence (svabhava-shunyata), as the verse says: 'Those internal emptinesses, Their inherent existence is also empty; All seeds of aspects of consciousness, Immediately arise as my compassion and wisdom (karuna-jnana).' The phrase 'Those internal emptinesses' and so on, refers to the continuum of emptiness of all internal sources. The phrase 'inherent existence is also empty', 'inherent existence' means the nature of the seed, by which the aspects of consciousness and so on are manifested. The phrase 'all seeds of aspects of consciousness', 'all' means whatever exists, here whether it is aspects of consciousness or the nature of consciousness, their seed nature is where my compassion and wisdom arise. 'Compassion' (karuna) means the desire to liberate others from suffering. 'Wisdom' (jnana) means discriminating the characteristics of dharmas. Compassion and wisdom together are called compassion-wisdom. 'My' refers to the meaning of self-nature, that is, the two kinds of compassion and wisdom that one possesses. In general, this passage means that the inherent existence of internal sources of consciousness and so on is empty. Furthermore, it then speaks of the meaning of two kinds of emptiness, as the verse says: 'Not arising nor ceasing, Sentient beings (sattva) clarify these; The desire for sentient beings' birth and death, That is said to be emptiness.' The four lines of the verse 'Not arising nor ceasing' and so on, here together explain the meaning of two kinds of emptiness. The phrase 'not arising', in the Eight Thousand Verse Prajnaparamita Sutra, says 'not arising', which is to stop arising. The meaning here is that there is originally no nature of arising. If arising has no inherent existence, then ceasing also has no inherent existence. The previous nature does not arise, and the subsequent nature does not cease. Question: What are these? Therefore, the verse answers 'sentient beings'. 'Sentient beings' refers to the aggregates of body and life (skandha). 'Sentient' (sattva) means having a certain property of things, 'beings' refers to the nature of what one has created, and together they are called sentient beings. 'Clarify' means to make clear. The meaning here is that sentient beings and birth and death are both empty, and this principle is clear. And all sentient beings are without limit, dying here and being born there, cycling through the six realms, endlessly revolving in birth and death. This birth and death is samsara. In this way, sentient beings are birth and death.

釋義應知。問：此何人說邪？頌答言「彼」。「彼者」，即彼如來，真實說故。彼何所說？所謂說空，即有情、生死二種空故。然彼無性，此中亦離，如執彼無性，此亦不然。若爾，何故頌言「欲」邪？「欲」者樂欲義，謂即有情、生死二欲。若如是所欲畢竟，彼如是真實。如是等言說二種空義，謂畢竟空、無際空。問：何名無際？無際者，謂無有初際及無初分。此無際說空，故名無際空。如佛所言生死先際不可表示，故復說后空，如彼頌言：

「佛法不可見，　　菩薩法亦然；　此等如所說，　　空彼十力等。」

此言「佛法不可見」等者，「佛法」者即諸佛法，所謂十八不共、十力等法。如是之法，以清凈妙慧觀不可見亦不可得。彼如是故，所有分別而為對礙。所言「菩薩法亦然」者，即諸菩薩法，所謂佈施等諸波羅蜜多種種行相，入真實智如理而觀亦無所見。所言「此等如所說，空彼十力等」者，此「等」者謂此如是等教，「如所說者」即如其所說。問：此說何等法？頌自答言「彼十力等」，指上所明十力等法。所言「等」者，等攝十八不共法。又問：此法何所說邪？答：所謂說空，空者自相離故。此中如是等，說一切法空竟。復說后空，如彼頌言：

「別別所有法，　　此說遍計性；　彼勝義

【現代漢語翻譯】現代漢語譯本：釋義應當瞭解。問：這是誰說的呢？用偈頌回答說『彼』（pi）。『彼』，就是指如來（Tathagata，佛的稱號之一），因為他說的是真實的。他說了什麼呢？就是說空，即有情（sentient beings）和生死（birth and death）這兩種空性。然而這種空性是沒有自性的，這裡也離開了這種執著，如果執著于這種無自性，也是不對的。如果這樣，為什麼偈頌中說『欲』呢？『欲』是樂欲的意思，就是指有情和生死的兩種慾望。如果所欲求的是畢竟空，那麼如來說的就是真實的。像這樣說的是兩種空義，即畢竟空（ultimate emptiness）和無際空（endless emptiness）。問：什麼叫做無際？無際，就是指沒有初始的邊際和沒有初始的開端。這種無際的空性，就叫做無際空。就像佛所說的，生死的起始是無法指明的，所以又說了後面的空性，就像偈頌所說：『佛法不可見，菩薩法亦然；此等如所說，空彼十力等。』這裡說『佛法不可見』等，『佛法』就是指諸佛的法，即十八不共法（eighteen unshared properties of a Buddha）、十力（ten powers of a Buddha）等法。這樣的法，用清凈微妙的智慧觀察是不可見也不可得的。因為這樣，所有的分別都成了障礙。所說『菩薩法亦然』，就是指諸菩薩的法，即佈施（dana）等諸波羅蜜（paramita，到達彼岸的方法）的種種行相，進入真實智慧如理觀察也是沒有所見的。所說『此等如所說，空彼十力等』，這裡的『等』是指像這樣的教法，『如所說』就是如他所說。問：這裡說的是什麼法？偈頌自己回答說『彼十力等』，指上面所說的十力等法。所說『等』，包括了十八不共法。又問：這種法說了什麼呢？答：就是說空，空就是自相遠離。這裡像這樣，說一切法空完畢。又說了後面的空，就像偈頌所說：『別別所有法，此說遍計性；彼勝義』

【English Translation】 English version: The meaning should be understood. Question: Who said this? The verse answers 『That』. 『That』 refers to the Tathagata (one of the titles of the Buddha), because what he says is true. What did he say? He spoke of emptiness, that is, the emptiness of both sentient beings (sentient beings) and birth and death (birth and death). However, this emptiness has no inherent nature, and we are also detached from this attachment. If we are attached to this lack of inherent nature, it is also incorrect. If so, why does the verse say 『desire』? 『Desire』 means the desire for pleasure, referring to the two desires of sentient beings and birth and death. If what is desired is ultimate emptiness, then what the Tathagata says is true. Like this, it speaks of two meanings of emptiness, namely ultimate emptiness (ultimate emptiness) and endless emptiness (endless emptiness). Question: What is called endless? Endless means without an initial boundary and without an initial beginning. This endless emptiness is called endless emptiness. Just as the Buddha said, the beginning of birth and death cannot be indicated, so he spoke of the subsequent emptiness, as the verse says: 『The Buddha's Dharma is invisible, so is the Bodhisattva's Dharma; These are as spoken, Empty are those ten powers, etc.』 Here, saying 『The Buddha's Dharma is invisible』 etc., 『The Buddha's Dharma』 refers to the Dharmas of all Buddhas, namely the eighteen unshared properties of a Buddha (eighteen unshared properties of a Buddha), the ten powers of a Buddha (ten powers of a Buddha), etc. Such Dharmas, when observed with pure and subtle wisdom, are invisible and unattainable. Because of this, all discriminations become obstacles. What is said 『so is the Bodhisattva's Dharma』 refers to the Dharmas of all Bodhisattvas, namely the various aspects of giving (dana) and other perfections (paramita, methods of reaching the other shore). Entering true wisdom and observing according to reason, there is also nothing to be seen. What is said 『These are as spoken, Empty are those ten powers, etc.』, here 『etc.』 refers to teachings like these, 『as spoken』 means as he said. Question: What Dharma is spoken of here? The verse itself answers 『those ten powers, etc.』, referring to the ten powers etc. mentioned above. What is said 『etc.』 includes the eighteen unshared properties. Again, question: What does this Dharma speak of? Answer: It speaks of emptiness, emptiness is the separation from self-nature. Here, like this, the emptiness of all Dharmas is spoken of completely. Again, the subsequent emptiness is spoken of, as the verse says: 『Each and every existing Dharma, This speaks of the imputed nature; That ultimate meaning』

非有，　　諸法如是說。」

此言「別別所有法，此說遍計性」等者，此破遍計性。「別別」者即各各義，謂此所有遍計性故。「遍計」者取著義。取著何法？即色等法。「此」者如是義。「說」謂言說。此中總意，謂各別諸法，勝義諦中彼非有故，是故頌言「彼勝義非有，諸法如是說」。「勝義非有」者，即勝義諦中無自性故。問：何法無自性？答：謂色等諸法。「如是說」者，即此如是說。問：何人如是說？答：佛作如是說。觀彼所有勝義相空，彼相即是遍計性空，非唯能取相於勝義諦中說彼空故。如是等說勝義空竟。

此如是說義自明顯然。造釋者別說頌曰：

彼彼遍計性，　　處處皆執著；　此如是遍計，　　自性無所有。

佛母般若波羅蜜多圓集要義釋論卷第一大正藏第 25 冊 No. 1517 佛母般若波羅蜜多圓集要義釋論

佛母般若波羅蜜多圓集要義釋論卷第二

三寶尊菩薩造

大域龍菩薩造本論

西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫沙門臣施護等奉　詔譯

復說后空，如彼頌言：

「彼我等見斷，　　大士畢竟作，　而彼人無我，　　佛一切處說。」

此言「我等見」者，即說我等見斷。「我」者謂遍計所

【現代漢語翻譯】現代漢語譯本『非有，諸法如是說。』

此言『別別所有法，此說遍計性』等者，此破遍計性。『別別』者即各各義，謂此所有遍計性故。『遍計』者取著義。取著何法？即色等法。『此』者如是義。『說』謂言說。此中總意，謂各別諸法，勝義諦（Paramārtha-satya， ultimate truth）中彼非有故，是故頌言『彼勝義非有，諸法如是說』。『勝義非有』者，即勝義諦（Paramārtha-satya， ultimate truth）中無自性故。問：何法無自性？答：謂色等諸法。『如是說』者，即此如是說。問：何人如是說？答：佛作如是說。觀彼所有勝義相空，彼相即是遍計性空，非唯能取相於勝義諦（Paramārtha-satya， ultimate truth）中說彼空故。如是等說勝義空竟。

此如是說義自明顯然。造釋者別說頌曰：

彼彼遍計性，處處皆執著；此如是遍計，自性無所有。

佛母般若波羅蜜多圓集要義釋論卷第一大正藏第 25 冊 No. 1517 佛母般若波羅蜜多圓集要義釋論

佛母般若波羅蜜多圓集要義釋論卷第二

三寶尊菩薩造

大域龍菩薩造本論

西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫沙門臣施護等奉　詔譯

復說后空，如彼頌言：

『彼我等見斷，大士畢竟作，而彼人無我，佛一切處說。』

此言『我等見』者，即說我等見斷。『我』者謂遍計所

【English Translation】 English version 'Non-being, all dharmas are thus spoken of.'

The statement 'distinct and separate existing dharmas, this speaks of the parikalpita (遍計性, imputation)' and so on, this refutes the parikalpita (遍計性, imputation). 'Distinct and separate' means each and every meaning, referring to the parikalpita (遍計性, imputation) that exists here. 'Parikalpita (遍計性, imputation)' means attachment. What dharma is attached to? Namely, the dharmas of form and so on. 'This' means thus. 'Speaks' means to speak. The general meaning here is that the various separate dharmas are not present in the Paramārtha-satya (勝義諦, ultimate truth), therefore the verse says 'That Paramārtha (勝義, ultimate) is non-existent, all dharmas are thus spoken of.' 'Paramārtha (勝義, ultimate) is non-existent' means that there is no self-nature in the Paramārtha-satya (勝義諦, ultimate truth). Question: What dharma has no self-nature? Answer: Namely, the dharmas of form and so on. 'Thus spoken of' means that it is thus spoken of here. Question: Who speaks thus? Answer: The Buddha speaks thus. Observing that the aspect of Paramārtha (勝義, ultimate) is empty, that aspect is the emptiness of parikalpita (遍計性, imputation), not only because the aspect of what can be grasped is said to be empty in the Paramārtha-satya (勝義諦, ultimate truth). Thus, the emptiness of Paramārtha (勝義, ultimate) is spoken of completely.

The meaning of this thus spoken is self-evident. The author of the commentary separately speaks the verse:

That parikalpita (遍計性, imputation) here and there, is clung to everywhere; This thus parikalpita (遍計, imputation), has no self-nature whatsoever.

Commentary on the Essential Meaning of the Collection of the Buddha-Mother Prajñāpāramitā, Volume 1 Taishō Tripiṭaka Volume 25, No. 1517, Commentary on the Essential Meaning of the Collection of the Buddha-Mother Prajñāpāramitā

Commentary on the Essential Meaning of the Collection of the Buddha-Mother Prajñāpāramitā, Volume 2

Composed by the Bodhisattva of the Three Jewels

Original Treatise Composed by the Bodhisattva Dayu Long

Translated by the Tripiṭaka Master Shihu, Great Officer of the Imperial Secretariat, Acting Vice President of the Court of Imperial Sacrifices, Dharma Master Bestowed with Purple Robe, and others, by Imperial Decree, from the Western Heaven

Again, the subsequent emptiness is spoken of, as the verse says:

'That severance of views of self and others, the great being accomplishes completely, But that person is without self, the Buddha speaks of everywhere.'

The statement 'views of self and others' means the severance of views of self and others. 'Self' refers to what is parikalpita (遍計所).

執、所有蘊等。「等」者，等攝人及眾生、壽者此中行相等，謂所等是我所有等，釋義應知。「見」者謂取著之見。此中總意，於我等境界中，彼我等見斷；斷者壞義，作者謂畢竟作故。問：何人作邪？答言：菩薩。又問：若菩薩者，何故言大士？答：大士者即大有情，此大有情普遍輪迴相續而作此，即是菩薩。若此中如是，復何所說？所以頌言「而彼人無我，佛一切處說」，謂佛於一切處如是決定說人無我。如是等說無性空竟。復說后空，如彼頌言：

「一切法不生，　　此所說亦然；　宣說法無我，　　一切處實說。」

此言「一切法不生」等者，「一切」者普盡義，「法」即是色等法。一切即法，釋義應知，彼一切法悉不生故。此言「不生」者，即止其生。此中意者，即本來不生性，非如彼相聚集所得有其實性。頌言「此所說亦然」者，「此」謂如是，「說」者表示，「義亦然」者，亦復說故。頌言「宣說法無我」者，「法」謂色等諸法，「無我」即無自性。問：若爾，將何表示？頌自答言「一切處實說」。「一切處」者即遍一切種，「實」謂真實，即法無我真如。「說」謂了知，了知者遮防為義，此說真如遮余法故。又問：何人實說邪？答謂佛世尊。如是等說，不同外道所說空故。如是等說無性自

【現代漢語翻譯】現代漢語譯本：執著、所有蘊等。「等」指的是，等同包含人及眾生、壽者此中行相等，所等同的是『我所有』等，其解釋的意義應當知曉。「見」指的是取著之見。此中總體的意思是，於我等境界中，那些關於『我』等的見解被斷除；斷除的意思是破壞，作者的意思是畢竟造作的緣故。問：何人造作此斷除？答：菩薩。又問：如果是菩薩，為何又稱大士？答：大士即是大有情，此大有情普遍在輪迴中相續而作此斷除，他就是菩薩。如果此中已是如此，又還說什麼呢？所以頌詞說：『而彼人無我，佛一切處說』，意思是佛在一切處都如此決定地說人無我。如是等等，是說無自性空完畢。接著說后空，如那頌詞所說：『一切法不生，此所說亦然；宣說法無我，一切處實說。』這裡說『一切法不生』等，『一切』是普遍窮盡的意思，『法』即是色等法。一切即是法，其解釋的意義應當知曉，因為彼一切法全部不生。這裡說『不生』，就是停止其生。此中意思是，即本來不生的自性，不像那些相聚集所得的具有其實性。頌詞說『此所說亦然』，『此』指的是如是，『說』是表示，『義亦然』的意思是，也同樣是說這個道理。頌詞說『宣說法無我』，『法』指的是色等諸法，『無我』即是沒有自性。問：如果這樣，將用什麼來表示呢？頌詞自己回答說『一切處實說』。『一切處』指的是遍一切種類，『實』指的是真實，即法無我真如。『說』指的是了知，了知的意思是遮防，此說真如是爲了遮止其餘的法。又問：何人真實地說呢？回答說是佛世尊。如是等等的說法，不同於外道所說的空。如是等等，是說無自性自

【English Translation】 English version: Attachment, all skandhas (aggregates) and so on. 'So on' means equally including beings, sentient beings, those who live long, and so on. What is included is 'what is mine' and so on. The meaning of the explanation should be known. 'View' refers to the view of attachment. The overall meaning here is that in the realm of 'I' and so on, those views about 'I' and so on are cut off; 'cut off' means to destroy, and the author means that it is ultimately done. Question: Who does this cutting off? Answer: A Bodhisattva (Enlightenment being). Question: If it is a Bodhisattva, why is he called a Mahasattva (Great being)? Answer: A Mahasattva is a great sentient being. This great sentient being universally continues in samsara (cyclic existence) and does this cutting off; he is a Bodhisattva. If it is like this here, what else is there to say? Therefore, the verse says, 'But that person is without self, the Buddha speaks everywhere,' meaning that the Buddha decisively speaks of the absence of self in all places. Such as this, the explanation of emptiness of inherent existence is complete. Then the subsequent emptiness is explained, as the verse says: 'All dharmas (phenomena) are unarisen, what is said here is also thus; proclaiming the dharma of no-self, truly spoken everywhere.' Here, saying 'All dharmas are unarisen' and so on, 'all' means universally exhaustive, 'dharma' is form and other dharmas. All is dharma, the meaning of the explanation should be known, because all those dharmas are entirely unarisen. Saying 'unarisen' here means stopping their arising. The meaning here is that it is the nature of being originally unarisen, not like those aggregates that are gathered and have an actual nature. The verse says 'what is said here is also thus,' 'this' refers to thus, 'said' is expressing, 'the meaning is also thus' means that it is also speaking this principle. The verse says 'proclaiming the dharma of no-self,' 'dharma' refers to form and other dharmas, 'no-self' means without inherent existence. Question: If so, what will be used to express it? The verse answers itself by saying 'truly spoken everywhere.' 'Everywhere' refers to all kinds, 'truly' refers to truth, which is the suchness (tathata) of the dharma of no-self. 'Speaking' refers to knowing, and knowing means preventing, this speaking of suchness is to prevent other dharmas. Question: Who truly speaks? The answer is the Buddha, the World Honored One. Such explanations are different from the emptiness spoken by externalists. Such as this, the explanation of no-self

性空竟。複次后說二種空義，如彼頌言：

「有罪及無罪，　　不增亦不減；　諸有為無為，　　所有諸善止。」

此言「有罪及無罪」等者，「罪」謂過失，過隨罪轉故名有罪，離罪及過即名無罪。若罪無罪所有諸法，不增亦不減。此言「不增」者，雖有所得而無增長。「亦不減」者，謂得無盡法出生無減。是故菩薩如實，知彼無盡法故。所言「有為」者，謂諸有所作故名有為。行相云何？謂即因緣所生諸行。「無為」者，簡非有為行相。云何謂擇滅等？頌言「所有諸善」者。問：而彼有為無為所有諸善，復云何說？答：此中當知，有為諸善、無為諸善，若如次修、若不如次修，悉得無增減。此中意者，但于勝義諦中無實取法。所言「止」者，止謂止遣，止彼所有無相之言。如是等說有為空無為空竟。復說后空，如彼頌言：

「諸善空性中，　　彼出亦無盡；　此遍計分別，　　彼普攝為空。」

此言「諸善空性」等者，「諸善」者即諸善法，謂空性中有諸善法而非無性。何以故？頌言「彼出亦無盡」。「彼」謂于彼聲中含諸善法故。「出」謂出生。「亦」者相續說義。此中總意，由諸善法如理出生性無盡故，彼即無減，諸菩薩事亦不間斷。頌言「此遍計分別」者，謂智者應當如實了知。如是

【現代漢語翻譯】現代漢語譯本：性空竟。再次，後面講述兩種空性的意義，就像那首偈頌所說：

『有罪及無罪，不增亦不減；諸有為無為，所有諸善止。』

這裡所說的『有罪及無罪』等，『罪』指的是過失，過失隨著罪行而產生，所以稱為有罪，遠離罪行和過失就稱為無罪。如果罪和無罪的所有諸法，不增加也不減少。這裡所說的『不增』，指的是雖然有所得，但沒有增長。『亦不減』，指的是獲得無盡的法，出生也沒有減少。因此，菩薩如實地知道那無盡的法。所說的『有為』，指的是所有有所作為的事物，所以稱為有為。它的行相是怎樣的呢？指的是由因緣所生的諸行。『無為』，是爲了簡別不是有為的行相。什麼是無為呢？比如擇滅等。偈頌說『所有諸善』。問：那麼有為和無為的所有諸善，又該如何解釋呢？答：這裡應當知道，有為的諸善、無為的諸善，如果如次第修習，或者不如次第修習，都能夠達到無增減。這裡的意思是，只是在勝義諦中沒有真實取法。所說的『止』，止指的是止息和遣除，止息那些所有無相的言說。像這樣等於是說有為空和無為空結束。再次講述後面的空性，就像那首偈頌所說：

『諸善空性中，彼出亦無盡；此遍計分別，彼普攝為空。』

這裡所說的『諸善空性』等，『諸善』指的是諸善法，指的是空性中存在諸善法，而不是沒有自性。為什麼呢？偈頌說『彼出亦無盡』。『彼』指的是在那聲音中包含著諸善法。『出』指的是出生。『亦』指的是相續的意義。這裡總體的意思是，由於諸善法如理出生，其自性沒有窮盡，因此它就不會減少，諸菩薩的事業也不會中斷。偈頌說『此遍計分別』，指的是智者應當如實地瞭解。像這樣。

【English Translation】 English version: The meaning of emptiness of nature is complete. Furthermore, the following explains two kinds of emptiness, as the verse says:

'With fault and without fault, Neither increasing nor decreasing; All conditioned and unconditioned, All good ceases.'

Here, 'with fault and without fault' and so on, 'fault' refers to transgression. Transgression follows fault, hence it is called 'with fault'. Being apart from fault and transgression is called 'without fault'. If all dharmas, whether with fault or without fault, neither increase nor decrease. 'Neither increasing' means that although something is attained, there is no growth. 'Nor decreasing' means that attaining the inexhaustible dharma, there is no decrease in its arising. Therefore, Bodhisattvas truly know that inexhaustible dharma. 'Conditioned' refers to all things that are made, hence called conditioned. What is its aspect? It refers to all actions arising from causes and conditions. 'Unconditioned' is to distinguish it from the aspect of conditioned actions. What is unconditioned? For example, cessation through discrimination (Nirvana). The verse says 'all good'. Question: How should all the good of the conditioned and unconditioned be explained? Answer: Here, it should be known that the good of the conditioned and the good of the unconditioned, whether practiced in order or not in order, all attain no increase or decrease. The meaning here is that there is no real grasping of dharma in ultimate truth. 'Cessation' means stopping and eliminating, stopping all speech without characteristics. Thus, the explanation of emptiness with existence and emptiness without existence is complete. Again, the following explains the subsequent emptiness, as the verse says:

'In the emptiness of all good, Its arising is also inexhaustible; This is imputed discrimination (Parikalpita), That universally gathers into emptiness.'

Here, 'in the emptiness of all good' and so on, 'all good' refers to all good dharmas, meaning that in emptiness there are all good dharmas, not that there is no nature. Why? The verse says 'its arising is also inexhaustible'. 'Its' refers to the inclusion of all good dharmas in that sound. 'Arising' refers to birth. 'Also' refers to the meaning of continuity. The overall meaning here is that because all good dharmas arise according to reason and their nature is inexhaustible, therefore they will not decrease, and the activities of all Bodhisattvas will not be interrupted. The verse says 'this is imputed discrimination (Parikalpita)', meaning that the wise should truly understand. Like this.

所說遣遍計性。頌言「彼普攝為空」者，「普」謂普盡，「攝」謂總攝，謂此《八千頌般若經》中分別廣說諸空種類，此中如是相續所說，普遍圓集而總攝故，故名普攝。如是此中總攝空故。問：如是空行相，此云何和合？答：此所說空但遣遍計所執法相，此如是言即畢竟義。於是言中理自和合，總集如是所說空已，后復無空語義可說。複次當知，此中如是所說諸空，但為止遣有情取著分別，非說實性。何以故？而彼實性中說二種空故，所謂人空、一切法空。如是等說無散空竟。問：何名無散？答：「散」謂離散，此散不散故名無散。無散體者，謂諸菩薩所有善法，乃至無餘依涅槃界中，彼亦不散、彼亦無盡，故名無散。如是總說十六空竟。

如《辯中邊論》慈氏菩薩說如是義、顯明開示，故彼頌言：

「內外受彼身，　　安住物皆空，　彼等智如見，　　所有義彼空。　獲得二種善，　　常利益有情，　處生死作利，　　彼善法無盡。　種性等清凈，　　獲得諸相好，　清凈諸佛法，　　菩薩亦成就。　人及一切法，　　此中無性空，　無性中有性，　　彼性亦復空。」

複次此中今說除遣十種分別散亂法，當知此即起修行相。問：何等是彼十種分別散亂？復云何止？所以頌言：

【現代漢語翻譯】現代漢語譯本：所說的遣除遍計所執性。頌文說『彼普攝為空』，『普』是指普遍窮盡，『攝』是指總括攝取，意思是這部《八千頌般若經》中分別廣泛地闡述了各種空的種類，這裡像這樣連續不斷地闡述，普遍圓滿地彙集而總括攝取，所以叫做普攝。像這樣這裡總括攝取了空。問：像這樣的空行相，這如何協調一致？答：這裡所說的空只是遣除遍計所執的法相，這裡這樣說就是究竟的意義。在這個意義中道理自然協調一致，總括彙集像這樣所說的空之後，再沒有空的語義可以說了。再次應當知道，這裡像這樣所說的各種空，只是爲了止息遣除有情眾生的執著分別，不是說真實自性。為什麼呢？因為在那真實自性中說了兩種空，所謂人空（Pudgala-shunyata，補特伽羅空）、一切法空（Dharma-shunyata，達磨空）。像這樣等等說完無散空。問：什麼叫做無散？答：『散』是指離散，這裡的不散叫做無散。無散的體性，是指諸位菩薩所有的善法，乃至無餘依涅槃界（nirvana，涅槃）中，它也不離散、它也沒有窮盡，所以叫做無散。像這樣總的說完了十六空。如《辯中邊論》（Madhyantavibhaga-bhashya，辨中邊論）中彌勒菩薩（Maitreya Bodhisattva，彌勒菩薩）說了這樣的意義、顯明地開示，所以他的頌文說：『內外受彼身，安住物皆空，彼等智如見，所有義彼空。獲得二種善，常利益有情，處生死作利，彼善法無盡。種性等清凈，獲得諸相好，清凈諸佛法，菩薩亦成就。人及一切法，此中無性空，無性中有性，彼性亦復空。』再次這裡現在說除遣十種分別散亂法，應當知道這就是發起修行的相狀。問：什麼是那十種分別散亂？又如何止息？所以頌文說：

【English Translation】 English version: What is said is the elimination of the imputed nature. The verse says 'It universally encompasses emptiness,' where 'universally' means universally exhaustive, and 'encompasses' means to comprehensively gather. This means that in this 'Perfection of Wisdom in Eight Thousand Lines Sutra' (Ashtasahasrika Prajnaparamita Sutra), various types of emptiness are explained extensively and separately. Here, as it is continuously explained in this way, universally and completely gathering and comprehensively encompassing, it is called 'universally encompassing.' Thus, emptiness is comprehensively encompassed here. Question: How is such a conduct of emptiness consistent here? Answer: The emptiness spoken of here only eliminates the imputed characteristics of phenomena. Saying it this way is the ultimate meaning. In this meaning, the principle is naturally consistent. After comprehensively gathering the emptiness spoken of in this way, there is no further meaning of emptiness that can be spoken of. Furthermore, it should be known that the various emptinesses spoken of here are only to stop and eliminate the attachments and discriminations of sentient beings, not to speak of the true nature. Why? Because in that true nature, two types of emptiness are spoken of, namely the emptiness of persons (Pudgala-shunyata) and the emptiness of all phenomena (Dharma-shunyata). Thus, the non-scattered emptiness is spoken of completely. Question: What is called non-scattered? Answer: 'Scattered' means dispersed. Here, non-dispersed is called non-scattered. The nature of non-scattered is that all the virtuous qualities of the Bodhisattvas, even in the realm of Nirvana without remainder (nirvana), are not scattered, nor are they exhausted, so it is called non-scattered. Thus, the sixteen emptinesses are spoken of in total. As in the 'Treatise on Discrimination between the Middle and the Extremes' (Madhyantavibhaga-bhashya), Maitreya Bodhisattva (Maitreya Bodhisattva) spoke of such a meaning, clearly revealing it, so his verse says: 'Internal and external, receiving that body, All things abiding are empty, Their wisdom sees as such, All meanings are empty of that. Obtaining two kinds of good, Constantly benefiting sentient beings, Dwelling in Samsara to benefit, Those virtuous qualities are inexhaustible. Lineage and so forth are pure, Obtaining all the marks and qualities, Purifying all the Buddha-dharmas, The Bodhisattva also accomplishes. Persons and all phenomena, Herein are empty of inherent existence, Within non-inherent existence, there is inherent existence, That inherent existence is also empty.' Furthermore, here now it is said to eliminate the ten kinds of discriminating distractions. It should be known that this is the appearance of initiating practice. Question: What are those ten kinds of discriminating distractions? And how are they stopped? Therefore, the verse says:

「十種心散亂，　　心散亂異處；　愚不得相應，　　無二智不成。」

此言「十種心散亂」等者，謂新發意菩薩等有十種分別散亂，所謂無相分別散亂、有相分別散亂、俱相分別散亂、譭謗分別散亂、一性分別散亂、種種性分別散亂、自性分別散亂、差別分別散亂、如名于義分別散亂、如義于名分別散亂。此如是等十種分別，令心散亂，此心心所散亂。「異處散亂」者，謂散異動亂故名散亂。所言「異處」者，謂別異處有分位等，動亂所引，是故彼心不得相應。問：何人不得相應邪？頌自答言「愚不得相應」。「愚」即愚夫。異生愚者，謂若損若益及真實法悉不知故。問：不得何法相應？頌自答言「無二智」。「無二」者，無有二相名為無二。不著二之智名無二智。「成就」者，所謂成辦，即決定成辦。此中如是所有理義，如頌。所言「不成」者，謂諸愚夫異生心有散亂，于彼色聲香味觸等諸境中心生取著，是故於彼清凈妙智不得成就，即不相應。問：若無二智不相應者，此中復說何義？所以頌言：

「彼止息互相，　　為能所對治；　于般若教中，　　彼圓集所說。」

此言「彼止息」等者，「彼」者即彼十種分別散亂。「止息」謂止遣。問：何處止耶？頌自答言「般若教中」，謂十萬頌般若

【現代漢語翻譯】現代漢語譯本：『十種心散亂，心散亂異處；愚不得相應，無二智不成。』

這段話中說的『十種心散亂』等，是指新發意的菩薩等有十種分別造成的散亂，也就是無相分別散亂、有相分別散亂、俱相分別散亂、譭謗分別散亂、一性分別散亂、種種性分別散亂、自性分別散亂、差別分別散亂、如名于義分別散亂、如義于名分別散亂。像這樣的十種分別，使心散亂，這種心和心所都散亂。『異處散亂』，是指散開而動亂，所以叫做散亂。所說的『異處』，是指在不同的地方有不同的位置等等，被動亂所牽引，因此他們的心不能相應。問：什麼人不能相應呢？頌文自己回答說『愚不得相應』。『愚』就是愚夫。異生愚者，是指對於損害或利益以及真實的佛法都不知道。問：不能和什麼法相應呢？頌文自己回答說『無二智』。『無二』，是沒有兩種對立的相，叫做無二。不執著於二元對立的智慧叫做無二智。『成就』，就是成就辦到，也就是決定能夠辦到。這裡面像這樣的所有道理和意義，就像頌文所說。所說的『不成』，是指那些愚夫異生心中有散亂，對於那些色聲香味觸等等的境界中心生執著，因此對於清凈微妙的智慧不能夠成就，也就是不能相應。問：如果無二智不能相應，那麼這裡又說了什麼意義呢？所以頌文說：

『彼止息互相，為能所對治；于般若教中，彼圓集所說。』

這段話中說的『彼止息』等，『彼』就是指那十種分別散亂。『止息』就是停止遣除。問：在哪裡停止呢？頌文自己回答說『般若教中』，也就是在十萬頌的《般若經》中。

【English Translation】 English version: 『Ten kinds of mental distraction, the mind is scattered in different places; The foolish cannot correspond, without non-dual wisdom, it cannot be accomplished.』

This saying of 『ten kinds of mental distraction』 and so on, refers to the newly aspiring Bodhisattvas and others who have ten kinds of distractions arising from discrimination, namely, distraction from discrimination of no-characteristics (Nirākāra-vikalpa), distraction from discrimination of characteristics (Sakāra-vikalpa), distraction from discrimination of both characteristics (Ubhayākāra-vikalpa), distraction from discrimination of defamation (Abhyākhyāna-vikalpa), distraction from discrimination of one-nature (Eka-svabhāva-vikalpa), distraction from discrimination of various-natures (Nānā-svabhāva-vikalpa), distraction from discrimination of self-nature (Sva-svabhāva-vikalpa), distraction from discrimination of difference (Viśeṣa-vikalpa), distraction from discrimination of name as meaning (Nāma-artha-vikalpa), distraction from discrimination of meaning as name (Artha-nāma-vikalpa). These ten kinds of discriminations cause mental distraction, this mind and mental factors are scattered. 『Scattered in different places』 means scattered and agitated, hence called distraction. The term 『different places』 refers to different locations with different positions, etc., induced by agitation, therefore their minds cannot correspond. Question: Whose mind cannot correspond? The verse answers itself, 『The foolish cannot correspond.』『Foolish』 refers to the ignorant. The ignorant among ordinary beings are those who do not know what is harmful, what is beneficial, or the true Dharma. Question: Cannot correspond to what Dharma? The verse answers itself, 『Non-dual wisdom (Advayajñāna).』『Non-dual』 means without two opposing characteristics, called non-dual. The wisdom that does not cling to duality is called non-dual wisdom. 『Accomplishment』 means to achieve, that is, to definitely achieve. Here, all the principles and meanings are as stated in the verse. The term 『cannot be accomplished』 refers to the fact that the minds of those foolish ordinary beings are scattered, and they become attached to objects such as form, sound, smell, taste, and touch. Therefore, they cannot achieve pure and subtle wisdom, that is, they cannot correspond. Question: If non-dual wisdom cannot correspond, then what meaning is being conveyed here? Therefore, the verse says:

『They cease mutually, as the object and subject of treatment; In the Prajñā (Prajñā) teachings, they are said to be completely gathered.』

This saying of 『they cease』 and so on, 『they』 refers to those ten kinds of distractions arising from discrimination. 『Cease』 means to stop and eliminate. Question: Where do they cease? The verse answers itself, 『In the Prajñā teachings,』 that is, in the one hundred thousand verses of the Prajñā.

波羅蜜多等教中，一切皆說如是止言。問：止彼何法？頌自答言「互相為能所對治」。「互相」者，此彼更互義。「能所對治」者，謂有相無相互為能所對治行相。云何謂如所有有相為能對治？即無相為所對治。若無相為能對治，即有相為所對治。此如是等是為行相。問：彼般若教中當如何說？頌自答言「彼圓集所說」，謂此佛母般若波羅蜜多教中，如是圓集總聚要略，攝此十種分別散亂。「說」謂言說。此如是說，是即如來如是最上真實了知，圓集普攝，于佛母般若波羅蜜多中如是宣說。問：所說云何？是故頌言：

「若有菩薩有，　　此無相分別；　散亂止息師，　　說彼世俗蘊。」

此言「菩薩有此無相分別」等者，菩提及薩埵是即菩提薩埵。「有」謂不無。此如是說，謂即有此無相分別。「無相分別」者，謂色無相分別，彼如是散亂即癡所作性。問：有此散亂，其復云何？頌答言「止息」。問：何人能止邪？頌答言「師」。「師」者謂如來大師，善能調伏諸煩惱冤，又能救度惡趣等怖，故名為師。頌言「說彼世俗蘊」者，「世俗」謂世間，其世俗蘊謂色受等。說彼蘊者，謂令了知有此蘊故，除遣無相分別散亂。如是所說意者，世尊悲愍新發意菩薩等，是故為說世俗諸蘊，使令了知為除斷見，止彼無

【現代漢語翻譯】現代漢語譯本：在波羅蜜多（Pāramitā，到彼岸）等經典教義中，一切都這樣說，用『止』這個詞。問：『止』指的是什麼法？頌文自己回答說：『互相為能所對治』。『互相』，是指彼此更替的意思。『能所對治』，是指有相和無相，互相作為能對治和所對治的行相。怎樣理解『如所有有相為能對治』呢？就是以無相作為所對治。如果以無相作為能對治，那麼有相就作為所對治。像這樣等等，就是它的行相。問：在般若（Prajñā，智慧）經典中應當如何解釋呢？頌文自己回答說：『彼圓集所說』，意思是說，在這佛母般若波羅蜜多（Prajñāpāramitā，般若到彼岸）的教義中，像這樣圓滿集合、總括要義，攝取這十種分別散亂。『說』是指言說。像這樣說，就是如來最上真實了知，圓滿集合普遍攝取，在佛母般若波羅蜜多中這樣宣說。問：所說的是什麼呢？所以頌文說：『若有菩薩有，此無相分別；散亂止息師，說彼世俗蘊。』這裡說『菩薩有此無相分別』等等，菩提（Bodhi，覺悟）和薩埵（Sattva，有情）就是菩提薩埵（Bodhisattva，菩薩）。『有』是指不無。像這樣說，就是指有這種無相分別。『無相分別』，是指色（Rūpa，物質）的無相分別，這種散亂就是由愚癡所產生的性質。問：有了這種散亂，又該怎麼辦呢？頌文回答說：『止息』。問：誰能止息邪見呢？頌文回答說：『師』。『師』是指如來大師，善於調伏各種煩惱怨敵，又能救度惡趣等恐怖，所以稱為師。頌文說『說彼世俗蘊』，『世俗』是指世間，世俗蘊是指色、受（Vedanā，感受）等。說這些蘊，是指讓人瞭解有這些蘊的存在，從而去除無相分別的散亂。像這樣所說的意思是，世尊悲憫新發意的菩薩等，所以為他們宣說世俗諸蘊，使他們瞭解，爲了去除斷見，止息無明。

【English Translation】 English version: In the teachings of Pāramitā (Perfection) and others, everything is spoken of using the word 'cessation'. Question: What Dharma (law, teaching) does 'cessation' refer to? The verse answers itself: 'They are mutually the agent and object of counteraction.' 'Mutually' means reciprocally, one another. 'Agent and object of counteraction' refers to the aspect where form and formlessness mutually act as the agent and object of counteraction. How is it that 'form as it exists is the agent of counteraction'? It is that formlessness is the object of counteraction. If formlessness is the agent of counteraction, then form is the object of counteraction. Such things as these are the aspects. Question: How should it be explained in the Prajñā (wisdom) teachings? The verse answers itself: 'That which is spoken of in the complete collection,' meaning that in this teaching of the Buddha-mother Prajñāpāramitā (Perfection of Wisdom), in this complete collection, the essential points are gathered, encompassing these ten kinds of scattered distractions. 'Spoken' means verbal expression. Speaking in this way is the Thus-Come One's (Tathāgata) supreme and true knowing, completely gathered and universally encompassing, and thus proclaimed in the Buddha-mother Prajñāpāramitā. Question: What is spoken? Therefore, the verse says: 'If a Bodhisattva (Enlightenment Being) has, This formless discrimination; The teacher who stills distraction, Speaks of the mundane aggregates.' Here, saying 'A Bodhisattva has this formless discrimination' and so on, Bodhi (Enlightenment) and Sattva (Being) together are Bodhisattva. 'Has' means not without. Speaking in this way means having this formless discrimination. 'Formless discrimination' refers to the formless discrimination of Rūpa (form, matter), and this distraction is the nature produced by ignorance. Question: Having this distraction, what should be done? The verse answers: 'Stills'. Question: Who can still the evil? The verse answers: 'Teacher'. 'Teacher' refers to the great teacher, the Tathāgata, who is skilled at subduing all the enemies of afflictions, and can also save from the fears of evil destinies, and is therefore called a teacher. The verse says 'Speaks of the mundane aggregates,' 'mundane' refers to the world, and the mundane aggregates refer to Rūpa, Vedanā (feeling), and so on. Speaking of these aggregates means making it known that these aggregates exist, thereby removing the distraction of formless discrimination. The meaning of what is said in this way is that the World-Honored One (Bhagavan) has compassion for newly aspiring Bodhisattvas and others, and therefore speaks of the mundane aggregates for them, making them understand that in order to remove nihilistic views, to cease ignorance.

相分別非說實性。此八千頌般若波羅蜜多教中說如是義，即諸般若波羅蜜多本母義理相應。複次頌言：

「此八千頌等，　　從初語次第，　至了畢皆止，　　說無相分別。」

此言「八千頌等」者，「此」者如是義，如是八千頌、本母所說故。「等」者，等攝十萬頌。所言「從初語次第」者，即初語所成，謂從經初所起語言。行相云何？如經言「須菩提！隨汝樂說諸菩薩摩訶薩般若波羅蜜多，應當發起如菩薩摩訶薩般若波羅蜜多出生等」。頌言「至了畢皆止」者，謂從經初乃至經末，于中所說悉周竟故。頌言「皆止」者，「止」謂止遣，即于其中止彼無相分別譭謗之言。頌言「說無相分別」者，謂色無相分別，以彼分別色無相故而墮于空，以斷有色故。所言「說」者其義云何？「說」謂依法而說。此依法說，說事相故。行相云何？謂由初語言而為發起，乃至了畢，其中所說多種語言，于彼言中成立別異發起行相，謂諸菩薩及帝釋天主上首等。此如是等，當知皆是止其斷見。問：若此等所說語言分位有所發起者，復有何等道理依法而說，遣除無相分別譭謗之言？故頌破言：

「因言不如是，　　此唯說事相；　梵網等經中，　　知一切如理。」

此云「因言不如是」等者，「因」者道理義。「不

【現代漢語翻譯】現代漢語譯本：相的分別並非真實自性。這在八千頌《般若波羅蜜多》（Prajnaparamita，智慧到彼岸）的教義中如此闡述，與諸般若波羅蜜多的根本母義理相符。進一步的頌文說：『此八千頌等，從初語次第，至了畢皆止，說無相分別。』這裡所說的『八千頌等』，『此』是指『如是』之義，即如是八千頌，是根本母所說的緣故。『等』是指包含十萬頌。所言『從初語次第』，是指從最初的語言開始，也就是從經文最初所產生的語言。其行相如何呢？就像經文所說：『須菩提（Subhuti，佛陀的弟子）！隨你喜歡宣說諸菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）的般若波羅蜜多，應當發起如菩薩摩訶薩般若波羅蜜多出生等。』頌文說『至了畢皆止』，是指從經文的開始到經文的結束，其中所說的內容都圓滿周遍。頌文說『皆止』，『止』是指止息、遣除，也就是在其中止息那些無相分別的譭謗之言。頌文說『說無相分別』，是指色（Rupa，物質）的無相分別，因為分別色是無相的，所以會落入空（Sunyata，空性），因為斷除了有色。所言『說』，其意義是什麼呢？『說』是指依法而說。這種依法而說，是說事相的緣故。其行相如何呢？就是由最初的語言而發起，乃至了畢，其中所說的多種語言，在這些語言中成立了別異的發起行相，比如諸菩薩以及帝釋天主（Indra，眾神之王）為首等等。這些如是等等，應當知道都是爲了止息他們的斷見。問：如果這些所說的語言分位有所發起，那麼又有什麼道理可以依法而說，遣除無相分別的譭謗之言呢？所以頌文破斥說：『因言不如是，此唯說事相；梵網等經中，知一切如理。』這裡所說的『因言不如是』等等，『因』是指道理之義。『不

【English Translation】 English version: The distinctions of characteristics are not the real nature. This is explained in the teachings of the Eight Thousand Verse Prajnaparamita (Prajnaparamita, Perfection of Wisdom), which corresponds to the fundamental mother-meaning of all Prajnaparamitas. Furthermore, the verse says: 'These Eight Thousand Verses, From the beginning word by word, Until the end, all cease, Speaking of no-characteristic distinctions.' Here, when it says 'Eight Thousand Verses, etc.,' 'this' means 'suchness,' that is, these Eight Thousand Verses, as spoken by the fundamental mother. 'Etc.' includes the Hundred Thousand Verses. When it says 'from the beginning word by word,' it means that which is formed from the initial word, that is, the language that arises from the beginning of the sutra. What is its aspect? As the sutra says, 'Subhuti (Subhuti, a disciple of the Buddha)! As you please, expound the Prajnaparamita of the Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva, Great Bodhisattvas), you should initiate such as the birth of the Prajnaparamita of the Bodhisattva-Mahasattvas, etc.' The verse says 'until the end, all cease,' meaning that from the beginning of the sutra to the end of the sutra, everything spoken within is completely exhaustive. The verse says 'all cease,' 'cease' means to stop, that is, to stop those words of slander with no-characteristic distinctions within it. The verse says 'speaking of no-characteristic distinctions,' meaning the no-characteristic distinctions of form (Rupa, matter), because distinguishing form as no-characteristic leads to emptiness (Sunyata, emptiness), because it cuts off having form. What is the meaning of 'speaking'? 'Speaking' means speaking according to the Dharma. This speaking according to the Dharma speaks of the characteristics of things. What is its aspect? It is initiated by the initial language, and until the end, the various languages spoken within establish different initiating aspects in those words, such as the Bodhisattvas and Indra (Indra, King of the Gods) at the head, etc. These suchnesses, etc., should be known as all stopping their nihilistic views. Question: If these spoken language divisions have something initiated, then what reason is there to speak according to the Dharma, eliminating the slander of no-characteristic distinctions? Therefore, the verse refutes: 'Because words are not like that, This only speaks of the characteristics of things; In the Brahma Net Sutra and other sutras, Know everything as it is in accordance with reason.' Here, when it says 'Because words are not like that,' etc., 'because' means the meaning of reason. 'Not

如是」者，此道理言，非成就言。何所以邪？頌自釋言「此唯說事相」。「事」者謂有所作事、有所修事。「說」謂言說。此中如是義，唯說事相故。若爾，即今和合道理義不成就，云何能令諸有智者于中觀察生歡喜邪？故頌通言「梵網等經中，知一切如理」。此中雲何？即《梵網》等所有諸經。且言「等」者，等攝《云輪》等經，彼諸經中皆如理說。何人所說？謂佛世尊，於一切處依如實理自如是說，如是說者自義成就。所言「知」者，「知」謂了知，了知此說如理如量。若如是說真實語義，是決定義。此復云何？若如前言道理說者，雖能除遣無相分別，彼有相分別旋即生起，是故今當如應開示彼相違門。如其頌言：

「菩薩我不見，　　而此等廣大，　世尊此止遣，　　有相分別亂。」

此言「菩薩我不見，而此等廣大」者，謂由最初起遍計性，于菩薩相而生取著；彼所取相於實性中，我不可見亦不可得。「我」者己義。「此等廣大」者，「廣大」即包廣義。此菩薩者其義廣大，是故菩薩我不可見亦不可得，般若波羅蜜多亦不可見不可得。如是等所說，為令止遣有相分別散亂。頌言「有相分別亂」者，「相」謂色等相。「亂」即動亂。「分別」者，謂於色等相中有所分別，于不如義中取著如義性。此如

【現代漢語翻譯】現代漢語譯本：『如是』是指道理的陳述，而不是成就的陳述。為什麼這麼說呢？頌文自己解釋說：『這只是描述事物的表相』。『事』指的是所作之事、所修之事。『說』指的是言說。這裡所說的『如是』，只是描述事物的表相。如果這樣，那麼現在和合道理的意義就不能成就，又怎麼能讓有智慧的人在其中觀察而生歡喜呢？所以頌文總括地說：『在《梵網經》等經典中，瞭解一切都符合真理』。這裡指的是什麼呢？就是《梵網經》等所有的經典。這裡說的『等』，包括了《云輪經》等經典，那些經典中都如理地闡述了真理。是誰說的呢？是佛世尊，在一切處都依據真實的道理這樣說，這樣說本身就成就了意義。所說的『知』，指的是瞭解，瞭解這種說法符合真理和尺度。如果這樣說的是真實的意義，那就是決定的意義。這又是什麼意思呢？如果像前面所說的道理那樣說，雖然能夠去除無相的分別，但有相的分別會立刻生起，所以現在應當如實地開示那相反的門徑。就像頌文所說：『菩薩我（譯者註：指說話者自己）不見，而此等廣大，世尊此止遣，有相分別亂。』這裡說的『菩薩我（譯者註：指說話者自己）不見，而此等廣大』，指的是由於最初生起遍計所執性，對於菩薩的相狀而產生執著；所執取的相狀在實性中，我是不可見也無法得到的。『我』指的是自己。『此等廣大』，『廣大』就是包含廣大的意義。這個菩薩的意義是廣大的，所以菩薩我是不可見也無法得到的，般若波羅蜜多也是不可見不可得的。像這樣所說的，是爲了止息和遣除有相的分別散亂。頌文說『有相分別亂』，『相』指的是色等相。『亂』就是動亂。『分別』指的是在色等相中有所分別，在不如實義中執取如實義的性質。就像這樣

【English Translation】 English version: 'Suchness' refers to the statement of reason, not the statement of accomplishment. Why is that? The verse itself explains, 'This only describes the appearance of things'. 'Things' refers to things that are done, things that are cultivated. 'Describe' refers to speech. The meaning of 'suchness' here only describes the appearance of things. If so, then the meaning of the present harmonious reason is not accomplished, how can it make wise people observe and rejoice in it? Therefore, the verse summarizes, 'In the Brahmajala Sutra (梵網經) [Brahmajala Sutra, a Buddhist scripture] and other scriptures, know that everything is in accordance with reason'. What does this refer to? It refers to all the scriptures such as the Brahmajala Sutra (梵網經). The word 'other' includes scriptures such as the Cloud Wheel Sutra (云輪經), in which all things are explained according to reason. Who said it? The Buddha (佛) World-Honored One (世尊), who in all places spoke in accordance with the true reason, and this speaking itself accomplishes the meaning. The word 'know' refers to understanding, understanding that this statement is in accordance with reason and measure. If what is said is the true meaning, then it is the definitive meaning. What does this mean? If one speaks in the way of reason as mentioned before, although it can remove the absence-of-characteristics (無相) discriminations, the characteristics-possessing (有相) discriminations will immediately arise. Therefore, now we should reveal the opposite path as it should be. As the verse says: 'The Bodhisattva (菩薩) I do not see, But this is vast and extensive, The World-Honored One (世尊) stops and eliminates this, The confusion of characteristics-possessing (有相) discriminations.' Here, 'The Bodhisattva (菩薩) I do not see, but this is vast and extensive' refers to the fact that due to the initial arising of the pervasively-imagined nature (遍計所執性), attachment arises to the characteristics of the Bodhisattva (菩薩); the characteristics that are grasped in the true nature, I cannot see nor can I obtain. 'I' refers to oneself. 'This is vast and extensive', 'vast and extensive' means encompassing a broad meaning. The meaning of this Bodhisattva (菩薩) is vast and extensive, therefore the Bodhisattva (菩薩) I cannot see nor can I obtain, Prajnaparamita (般若波羅蜜多) [Perfection of Wisdom] also cannot be seen nor can it be obtained. What is said in this way is to stop and eliminate the confusion of characteristics-possessing (有相) discriminations. The verse says 'the confusion of characteristics-possessing (有相) discriminations', 'characteristics' refers to characteristics such as form. 'Confusion' means disturbance. 'Discriminations' refers to discriminating in characteristics such as form, and grasping the nature of reality in what is not reality. Like this

是等疑惑動亂，于勝義諦中無有實性。問：何人止遣邪？頌自答言「世尊此止遣」。問：何所止邪？所以頌言：

「若不見彼名，　　境界行亦然；　彼蘊一切處，　　皆不見菩薩。」

此言「若不見彼名」等者，「若」謂若有。「不見」即不可得。問：何法不見邪？答：此菩薩名而不可見。若說如是名，彼說不可得，且止此說。頌言「境界」者，如實當知非唯菩薩名不可得，諸境界等亦不可得。「境界」者，謂所行境界，是諸菩薩所行般若波羅蜜多如是道相。「行亦然」者，「行」謂普遍諸行，即所修所行，而此諸行亦不可得。所言「彼蘊一切處」者，「蘊」謂色受等。「一切處」者，謂遍一切處及一切種。此中意者，如實當知以清凈妙慧於是一切處求菩薩相了不可得。以是因故菩薩不可見，是故頌言「皆不見菩薩」。此中如是所說意者，但遣愚者，于佛世尊無染智中執有實名及境界等，彼不可得、非正了知。而菩薩相於圓成實性中亦不可舍離，若取捨離相者，彼無相分別還復生起。此義略說，故有問言：若今如是于實性中無菩薩者，豈非前言有相違邪？頌自通言：

「此止遣遍計，　　普攝此所說；　乘一切智因，　　慧分別諸相。」

此言「止遣遍計」等者，「遍計」者，謂諸有情所起顛

【現代漢語翻譯】現代漢語譯本：這些疑惑和動亂，在勝義諦（paramārtha-satya，究竟真理）中是沒有真實自性的。問：誰能阻止和消除這些邪見？頌文自己回答說：『世尊能阻止和消除這些邪見』。問：阻止的是什麼邪見？所以頌文說：『若不見彼名，境界行亦然；彼蘊一切處，皆不見菩薩。』這裡說『若不見彼名』等，『若』是指如果存在。『不見』就是不可得。問：什麼法是不可見的呢？答：就是菩薩的名字是不可見的。如果說有這樣的名字，那這種說法是不可得的，應該停止這種說法。頌文說『境界』，如實地應當知道，不僅僅是菩薩的名字不可得，各種境界等也是不可得的。『境界』是指所行之境界，是諸菩薩所修行的般若波羅蜜多（prajñāpāramitā，智慧到彼岸）的道相。『行亦然』，『行』是指普遍的諸行，也就是所修所行的，而這些行也是不可得的。所言『彼蘊一切處』，『蘊』是指色（rūpa）、受（vedanā）等。『一切處』是指遍及一切處和一切種類。這裡的意思是，如實地應當知道，用清凈的妙慧在一切處尋求菩薩的相是完全不可得的。因為這個原因，菩薩是不可見的，所以頌文說『皆不見菩薩』。這裡所說的意思是，只是爲了遣除愚者，對於佛世尊（Buddha-bhagavat）無染的智慧中執著有真實的名和境界等，這些是不可得的、不正當的認知。而菩薩的相在圓成實性（pariniṣpanna-lakṣaṇa，圓滿成就的自性）中也是不可舍離的，如果取捨離相，那麼無相的分別還會再次生起。這個意義是簡略的說明，所以有這樣的問題：如果現在這樣在實性中沒有菩薩，豈不是和前面所說的話相違背了嗎？頌文自己解釋說：『此止遣遍計，普攝此所說；乘一切智因，慧分別諸相。』這裡說『止遣遍計』等，『遍計』是指諸有情（prāṇin，眾生）所產生的顛倒。

【English Translation】 English version: These doubts and disturbances have no real essence in the ultimate truth (paramārtha-satya). Question: Who can stop and eliminate these wrong views? The verse itself answers: 'The World-Honored One stops and eliminates these wrong views.' Question: What wrong views are stopped? Therefore, the verse says: 'If one does not see that name, the realm and practice are also thus; those aggregates in all places, all do not see the Bodhisattva.' Here, 'If one does not see that name,' etc., 'if' means if there exists. 'Does not see' means unattainable. Question: What dharma is unseen? Answer: This Bodhisattva's name is unseen. If one speaks of such a name, that saying is unattainable, and this saying should be stopped. The verse says 'realm,' one should truly know that not only is the Bodhisattva's name unattainable, but various realms, etc., are also unattainable. 'Realm' refers to the realm of practice, which is the aspect of the path of the Prajñāpāramitā (perfection of wisdom) practiced by the Bodhisattvas. 'Practice is also thus,' 'practice' refers to universal practices, that is, what is cultivated and practiced, and these practices are also unattainable. What is said, 'those aggregates in all places,' 'aggregates' refers to form (rūpa), feeling (vedanā), etc. 'All places' refers to pervading all places and all kinds. The meaning here is, one should truly know that with pure and wonderful wisdom, seeking the characteristics of a Bodhisattva in all these places is completely unattainable. Because of this reason, the Bodhisattva is unseen, therefore the verse says 'all do not see the Bodhisattva.' The meaning spoken here is only to dispel the foolish who cling to real names and realms, etc., in the undefiled wisdom of the Buddha-bhagavat (World-Honored One), these are unattainable and not correct knowledge. And the characteristics of a Bodhisattva in the perfectly established nature (pariniṣpanna-lakṣaṇa) are also inseparable; if one takes the characteristics of separation, then the discrimination of no-characteristics will arise again. This meaning is briefly explained, so there is this question: If now, in reality, there is no Bodhisattva, isn't this contradictory to what was said before? The verse itself explains: 'This stops and eliminates conceptualization, universally encompassing what is said; riding the cause of omniscient wisdom, wisdom distinguishes all characteristics.' Here, 'stops and eliminates conceptualization,' etc., 'conceptualization' refers to the inversions arising from sentient beings (prāṇin).

倒之見。行相云何？謂于蘊處界中執有實性。今止彼故，不于清凈妙智中而有所止。頌言「普攝此所說」者，「此」者如是義。「普攝說」者即作者普攝而說。此普攝說是勝意樂，當知此等般若波羅蜜多義如是普攝而說是為決定，即彼如是獲得究竟。問：以何義故而作此說？頌自答言「乘一切智因」，此如是義如理顯示。「乘」謂乘馭。「一切」者普盡義。「智因」者以了別智而為因故。問：何人乘馭邪？頌答言「慧」。「慧」者大慧，即是佛故。問：何所說邪？頌自答言「分別諸相」。「相」者所謂普集作用故名為相，是相無對礙。問：是何等相？頌言「分別」，即分別顯示諸行相故，非說實性。此如是等所說之義，如實觀察，乃至無有極微塵量外義自性可得成立，是故世尊乘彼智聚開示分別所有一切作用行相。問：得何義故乃能如是？所以頌言：

「般若波羅蜜，　　說三種依止，　謂遍計、依他，　　及圓成實性。」

此言「般若波羅蜜」等者，當知般若波羅蜜多有二種法：一者勝上；二者所行。勝上者，謂離煩惱、所知二障之智。所行者，謂名、句、文言說之相。彼勝上者，即般若波羅蜜多自性所說。彼所行者，即說法言義，是自性作用。問：其所作用，此中雲何？頌自答言「說三種依止」。三種

【現代漢語翻譯】現代漢語譯本：顛倒的見解是什麼樣的？它的行相是怎樣的？是指在五蘊（skandha，構成個體經驗的五種要素：色、受、想、行、識）、十二處（āyatana，感覺的來源，包括六根和六塵）和十八界（dhātu，構成經驗的十八種要素，包括六根、六塵和六識）中執著于有真實的自性。現在爲了止息這種執著，所以不在清凈微妙的智慧中有所停留。頌文說『普遍攝取此所說』，『此』是指如是之義。『普遍攝取說』是指作者普遍攝取而說。這種普遍攝取說是殊勝的意樂，應當知道這些般若波羅蜜多（Prajnaparamita，智慧的完美）的意義是這樣普遍攝取而說是爲了決定，就是這樣獲得究竟。問：因為什麼緣故而作此說？頌文自己回答說『憑藉一切智之因』，這如是之義如理顯示。『憑藉』是乘馭的意思。『一切』是普遍窮盡的意思。『智因』是以了別智作為原因的緣故。問：什麼人乘馭呢？頌文回答說『慧』。『慧』是大智慧，就是佛的緣故。問：說了什麼呢？頌文自己回答說『分別諸相』。『相』是指普遍聚集作用，所以名為相，這個相沒有對礙。問：這是什麼相呢？頌文說『分別』，就是分別顯示諸行相的緣故，不是說真實的自性。這些所說的意義，如實觀察，乃至沒有極微塵量外在的自效能夠成立，所以世尊憑藉那智慧的聚集開示分別所有一切作用的行相。問：得到什麼意義才能這樣呢？所以頌文說：『般若波羅蜜，　　說三種依止，　謂遍計、依他，　　及圓成實性。』這裡說『般若波羅蜜』等，應當知道般若波羅蜜多有兩種法：一是殊勝的；二是所行的。殊勝的是指遠離煩惱障（klesha-avarana，由煩惱引起的障礙）和所知障（jnana-avarana，對真理的認知障礙）的智慧。所行的是指名、句、文言說的相。那殊勝的，就是般若波羅蜜多自性所說。那所行的，就是說法言義，是自性的作用。問：它所作用的，這裡是什麼呢？頌文自己回答說『說三種依止』。三種

【English Translation】 English version: What is the inverted view? What is its aspect? It refers to clinging to a real essence in the skandhas (aggregates, the five components of individual experience: form, feeling, perception, mental formations, and consciousness), the āyatanas (sense bases, the sources of sensation, including the six sense organs and their corresponding objects), and the dhātus (elements, the eighteen components of experience, including the six sense organs, their objects, and the six consciousnesses). Now, to stop that clinging, one does not dwell in pure and wondrous wisdom. The verse says, 'Universally encompassing what is said,' where 'this' means 'suchness.' 'Universally encompassing saying' means the author universally encompasses and speaks. This universally encompassing saying is a supreme intention; one should know that these meanings of Prajnaparamita (Perfection of Wisdom) are thus universally encompassed and spoken to be decisive, that is, to attain ultimate realization. Question: For what reason is this said? The verse answers itself, saying, 'Riding the cause of all-knowing,' this suchness is displayed according to reason. 'Riding' means to control. 'All' means universally exhaustive. 'Cause of wisdom' means because of discriminative wisdom as the cause. Question: Who rides? The verse answers, 'Wisdom.' 'Wisdom' is great wisdom, that is, the Buddha. Question: What is said? The verse answers itself, 'Distinguishing all aspects.' 'Aspect' refers to the universal gathering of function, hence it is called aspect; this aspect has no obstruction. Question: What kind of aspect is it? The verse says 'Distinguishing,' that is, distinguishing and displaying the aspects of all phenomena, not speaking of a real essence. These meanings that are spoken, when observed as they truly are, even to the point where not even a mote of external self-nature can be established, therefore the World-Honored One, riding that accumulation of wisdom, reveals and distinguishes all the aspects of all functions. Question: What meaning is attained to be able to do this? Therefore, the verse says: 'Prajnaparamita, 　　Speaks of three supports, 　Namely, the imagined, the other-dependent, 　　And the perfectly established nature.' Here, saying 'Prajnaparamita,' etc., one should know that Prajnaparamita has two kinds of dharma: one is supreme; the other is what is practiced. The supreme refers to the wisdom that is free from the two obscurations: the klesha-avarana (obscuration of afflictions) and the jnana-avarana (obscuration of knowledge). What is practiced refers to the aspects of names, phrases, and verbal expressions. That which is supreme is what is spoken of as the nature of Prajnaparamita itself. That which is practiced is the meaning of the words of the Dharma, which is the function of the self-nature. Question: What is its function here? The verse answers itself, saying, 'Speaks of three supports.' Three

依止者，此復云何？如頌所言，謂遍計、依他及圓成實性。「遍計」者，謂諸愚夫于無二清凈智中，遍計諸相執著對礙，此說名為遍計性。「依他性」者，謂無二智自性安住，無明種子二有對礙，而彼無明依他起故，此即說為依他起性。「圓成實性」者，謂即無二之智即是圓成實性。問云：何說為三種依止？所以頌言：

「無此等說句，　　一切遍計止，　幻喻等見邊，　　此說依他性。」

此言「無此等說句，一切遍計止」等者。「無」謂無所有。此「句」者，謂如是等諸所說句。「等」謂等其說法者，彼止言無。問：此中行相其復云何？故頌答言「一切遍計止」。「一切」者即普盡義。「遍計」者謂虛妄巧異執著造作。「止」謂止遣。此如是等所說意者，謂若有聞一切說者說止遣言，智者應當畢竟了知，一切皆是止遣遍計有相執著。頌言「幻喻等見邊，此說依他性」等者，「幻」謂帝網。「等」者等攝乾闥婆城等諸幻法。幻者，由他假法有所成故。今取彼幻喻此法故，乃名幻喻。「見邊」者，謂由彼喻，曉如是法，故名見邊。此中意者，謂若有聞說幻喻等諸見邊義，智者當知此即是說依他起性。此中當知，由彼幻等已見邊故，是故世尊有所宣說。問：彼依他自性云何了知？圓成自性云何說事？所以頌言

【現代漢語翻譯】現代漢語譯本：依止性，這又是什麼呢？就像頌文所說，指的是遍計所執性、依他起性和圓成實性。「遍計所執性」，是指那些愚昧的人在無二清凈智慧中，虛妄地計度各種現象，執著于對立和障礙，這就被稱為遍計所執性。「依他起性」，是指無二智慧的自性安住，存在著無明種子以及二元對立的障礙，而這無明是依他而生起的，因此被稱為依他起性。「圓成實性」，是指那無二的智慧本身，就是圓成實性。有人問：如何解釋這三種依止性呢？所以頌文說：『無此等說句，　　一切遍計止，　幻喻等見邊，　　此說依他性。』這裡所說的『無此等說句，一切遍計止』等等。「無」是指一無所有。這裡的「句」是指像這樣等等所說的語句。「等」是指包括說法的人，對他們說停止言語，歸於寂滅。有人問：這其中的行相又是怎樣的呢？所以頌文回答說『一切遍計止』。「一切」是指完全窮盡的意思。「遍計」是指虛妄不實、巧妙差異的執著造作。「止」是指止息遣除。這段話所要表達的意思是，如果有人聽到一切說法者說止息遣除之語，智者應當徹底明白，一切都是爲了止息遣除遍計所執的有相執著。頌文說『幻喻等見邊，此說依他性』等等，「幻」是指帝釋網（Indra's net）。「等」是指包括乾闥婆城（Gandharva city）等各種幻化之法。幻，是因為依靠其他虛假的法才能顯現。現在用那幻象來比喻這個法，所以稱為幻喻。「見邊」是指通過那個比喻，理解這樣的法，所以稱為見邊。這裡的意思是，如果有人聽到說幻喻等等見邊之義，智者應當明白這所說的是依他起性。這裡應當知道，因為那幻象等等已經被視為見邊，所以世尊（Bhagavan）才有所宣說。有人問：那依他起性的自性如何才能瞭解？圓成實性的自性又如何說明其作用呢？所以頌文說

【English Translation】 English version: What is dependence? As the verse says, it refers to the parikalpita (imagined nature), paratantra (dependent nature), and parinishpanna (perfected nature). 'Parikalpita' (遍計所執性) refers to the fact that foolish people, in the non-dual pure wisdom, falsely conceive various phenomena, clinging to opposition and obstacles. This is called the parikalpita nature (遍計所執性). 'Paratantra' (依他起性) refers to the fact that the self-nature of non-dual wisdom abides, with the seeds of ignorance and dualistic obstacles present, and this ignorance arises dependently, hence it is called the paratantra nature (依他起性). 'Parinishpanna' (圓成實性) refers to the fact that the non-dual wisdom itself is the parinishpanna nature (圓成實性). Someone asks: How are these three dependencies explained? Therefore, the verse says: 'Without such statements, all parikalpita ceases, Like illusions and metaphors, the edge of seeing, this speaks of paratantra nature.' Here, 'Without such statements, all parikalpita ceases,' and so on. 'Without' means non-existent. 'Statements' here refers to such spoken words. 'And so on' includes the speaker, telling them to stop speaking and return to silence. Someone asks: What is the aspect of this? Therefore, the verse answers, 'All parikalpita ceases.' 'All' means completely exhausted. 'Parikalpita' refers to false, skillful, and different clinging fabrications. 'Ceases' means to stop and eliminate. The meaning of this passage is that if someone hears all speakers say words of cessation and elimination, the wise should thoroughly understand that everything is to stop and eliminate the imagined clinging to appearances. The verse says, 'Like illusions and metaphors, the edge of seeing, this speaks of paratantra nature,' and so on. 'Illusion' refers to Indra's net (帝釋網). 'And so on' includes various illusory phenomena such as Gandharva cities (乾闥婆城). Illusion is because it relies on other false dharmas to manifest. Now, using that illusion to compare this dharma, it is called a metaphor of illusion. 'The edge of seeing' refers to understanding such a dharma through that metaphor, hence it is called the edge of seeing. The meaning here is that if someone hears the meaning of the edge of seeing, such as illusions and metaphors, the wise should understand that this speaks of the paratantra nature (依他起性). Here, it should be known that because those illusions and so on have already been regarded as the edge of seeing, the Bhagavan (世尊) has spoken about it. Someone asks: How can the self-nature of paratantra be understood? How can the self-nature of parinishpanna explain its function? Therefore, the verse says

：

「有四種清凈，　　說圓成實性；　般若波羅蜜，　　佛無別異說。」

此言「有四種清凈，說圓成實性」等者，「說」謂表示，謂以四種清凈表示所有圓成自性。「四種」者，即有四種類。「清凈」者無染義，謂由得彼四種凈故乃名清凈。

佛母般若波羅蜜多圓集要義釋論卷第二大正藏第 25 冊 No. 1517 佛母般若波羅蜜多圓集要義釋論

佛母般若波羅蜜多圓集要義釋論卷第三

三寶尊菩薩造

大域龍菩薩造本論

西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫沙門臣施護等奉　詔譯

所言四種清凈者：一、自性清凈；二、離垢清凈；三、所緣清凈；四、平等清凈。初自性清凈者，即是無差別無二之智。行相云何？自性者謂本性不虛假，即真我性。于自性中有如是相，如摩尼寶映現和合。如佛所言一切眾生即如來藏，彼一切法與善逝等而無自性。此如是說，即自性清凈。二離垢清凈者，離垢者即離諸垢染、清凈之義，已如前釋。行相云何？謂所行對治諸有觀力，隨生相應無二之智。此所作已，所有世尊增上意樂事等，即彼實際真如法界。此如是說，即離垢清凈。三所緣清凈者，所緣者謂即所有普盡般若波羅蜜多義等一切所緣境界作用，又彼所

【現代漢語翻譯】現代漢語譯本：『有四種清凈，闡述圓成實性（Parinispanna-svabhava，佛教哲學中的三種自性之一，指通過修行最終達到的真實狀態）；般若波羅蜜（Prajnaparamita，智慧的完美），佛陀的教導沒有其他差異。』

這裡所說的『有四種清凈，闡述圓成實性』等，『說』指的是表示，即通過四種清凈來表示所有的圓成自性。『四種』指的是四種類。『清凈』指的是沒有染污的意義，即因為獲得了這四種清凈，所以才被稱為清凈。

《佛母般若波羅蜜多圓集要義釋論》卷第二大正藏第25冊 No. 1517 《佛母般若波羅蜜多圓集要義釋論》

《佛母般若波羅蜜多圓集要義釋論》卷第三

三寶尊菩薩造

大域龍菩薩造本論

西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫沙門臣施護等奉詔譯

所說的四種清凈是：一、自性清凈；二、離垢清凈；三、所緣清凈；四、平等清凈。首先，自性清凈，就是無差別、無二的智慧。它的行相是怎樣的呢？自性指的是本性不虛假，也就是真我的本性。在自性中有這樣的相，就像摩尼寶（Mani jewel，如意寶珠）映現和合。正如佛陀所說，一切眾生即如來藏（Tathagatagarbha，如來藏），一切法與善逝（Sugata，佛陀的稱號之一）相等而沒有自性。這樣說，就是自性清凈。第二，離垢清凈，離垢指的是遠離各種垢染、清凈的意義，這已經在前面解釋過了。它的行相是怎樣的呢？指的是所修行的對治各種有觀之力，隨著產生相應的無二智慧。完成這些之後，所有世尊增上意樂之事等，就是那實際真如法界（Dharmadhatu，法界）。這樣說，就是離垢清凈。第三，所緣清凈，所緣指的是所有普遍窮盡的般若波羅蜜多義等一切所緣境界作用，以及那些所緣。

【English Translation】 English version: 'There are four kinds of purity, which explain the Parinispanna-svabhava (the perfected nature, one of the three natures in Buddhist philosophy, referring to the true state ultimately attained through practice); Prajnaparamita (the perfection of wisdom), the Buddha's teachings have no other differences.'

Here, the statement 'There are four kinds of purity, which explain the Parinispanna-svabhava' and so on, 'explain' means to indicate, that is, to indicate all the perfected nature through four kinds of purity. 'Four kinds' refers to four categories. 'Purity' refers to the meaning of being without defilement, that is, it is called purity because one has obtained these four kinds of purity.

Commentary on the Essential Meaning of the Collection of the Mother Buddha Prajnaparamita, Volume 2 Taisho Tripitaka Volume 25, No. 1517, Commentary on the Essential Meaning of the Collection of the Mother Buddha Prajnaparamita

Commentary on the Essential Meaning of the Collection of the Mother Buddha Prajnaparamita, Volume 3

Composed by the Bodhisattva Sanbaozun

The original text composed by the Bodhisattva Dayulong

Translated by the Tripitaka Master Shi Hu, the Great Master of Spreading the Dharma, the Purple-robed Shramana, and the Attendant of the Imperial Court of the Western Heaven, etc., under imperial decree

The four kinds of purity mentioned are: first, self-nature purity; second, purity from defilements; third, purity of the object of focus; and fourth, equality purity. First, self-nature purity is the wisdom of non-discrimination and non-duality. What is its characteristic? Self-nature refers to the true nature that is not false, that is, the nature of the true self. In self-nature, there is such an appearance, like the Mani jewel (wish-fulfilling jewel) reflecting and harmonizing. As the Buddha said, all sentient beings are the Tathagatagarbha (Buddha-nature), and all dharmas are equal to the Sugata (one of the titles of the Buddha) and have no self-nature. This saying is self-nature purity. Second, purity from defilements, defilement-free refers to the meaning of being away from various defilements and being pure, which has already been explained earlier. What is its characteristic? It refers to the power of contemplation that is practiced to counteract various existences, and the corresponding non-dual wisdom that arises accordingly. After these are accomplished, all the affairs of the World Honored One's supreme intention, etc., are that actual Dharmadhatu (the realm of reality). This saying is purity from defilements. Third, purity of the object of focus, the object of focus refers to all the objects of focus and functions, such as the meaning of the universally exhaustive Prajnaparamita, and those objects of focus.

得性或所成性亦是所緣，於是所緣中而得清凈。清凈之義已如前釋。此如是說，即所緣清凈。四平等清凈者，平等者齊等無差義，即是平等微妙清凈法界大法光明，彼平等性乃名平等，於是平等中而得清凈。清凈之義已如前釋。此如是說，即平等清凈。如是總說四種清凈即圓成自性，是故說此般若波羅蜜多諸有行相。如是言義，此如是等和合作已，離虛假法，所以頌言「般若波羅蜜」。此中雲何？謂即所有般若波羅蜜多，諸有所說言義自性，謂佛世尊一切如是，當知皆依三種相說，非離依他等自性別有所成義。此中所說行相云何？謂若幻喻等見邊說已，即是說彼依他起性而無別異；若依他起性說者，即是幻喻等見邊。何以故？無復有法故。如是余處亦然應知。複次此中若說止門所有行相，即是說彼遍計之性而無別異；若遍計性說者，即是所說止門。何以故？此法無故。問：圓成實性中，云何可有彼言說門？以彼法中無有性故，如是隨其所生分位，即彼如是所說分位而亦無實。所以頌言：

「十分別散亂，　　對治如次說；　此三種知已，　　若即若離說。」

此言「十分別散亂，對治如次說」等者，謂即所有十種分別散亂，今此次第說彼對治，即相違對治及能所對治。所言「三種」者，謂遍計、依他、圓成

【現代漢語翻譯】現代漢語譯本：得自性或所成之性也是所緣（所觀注的對象），因此在所緣中獲得清凈。清凈的意義已如前文解釋。這樣說，就是所緣清凈。四平等清凈是指，平等意味著齊同無差別，即是平等微妙清凈的法界大法光明，這種平等性就叫做平等，因此在平等中獲得清凈。清凈的意義已如前文解釋。這樣說，就是平等清凈。總而言之，這四種清凈就是圓成自性（究竟真實的自性），所以說這般若波羅蜜多（智慧到彼岸）具有各種行相（表現形式）。這些言語和意義，如此結合在一起，遠離虛假之法，所以頌（偈頌）中說『般若波羅蜜』。這其中是什麼意思呢？就是說所有般若波羅蜜多的言語和意義的自性，佛世尊（釋迦牟尼佛）所說的一切都是如此，應當知道都是依據三種相（遍計所執性、依他起性、圓成實性）而說的，並非脫離依他起性等自性之外還有其他所成的意義。這裡所說的行相是什麼呢？如果用幻象、譬喻等角度來說，那就是在說依他起性（因緣和合而生起的現象），而沒有其他差別；如果說依他起性，那就是幻象、譬喻等角度。為什麼呢？因為沒有其他法（獨立存在的實體）的緣故。其他地方也應該這樣理解。再次，如果這裡說止門（禪定之門）的所有行相，那就是在說遍計所執性（虛妄分別的自性），而沒有其他差別；如果說遍計所執性，那就是所說的止門。為什麼呢？因為此法（遍計所執性）是虛妄的。問：在圓成實性中，怎麼會有言說之門呢？因為在那法中沒有自性，所以隨著它所產生的不同分位（階段），它所說的分位也是沒有真實的。所以頌中說：『十分別散亂，對治如次說；此三種知已，若即若離說。』這句『十分別散亂，對治如次說』等，是指所有十種分別散亂，現在依次說它們對應的對治方法，即相違的對治和能所的對治。所說的『三種』，是指遍計所執性、依他起性、圓成實性。

【English Translation】 English version: The nature of attainment or what is accomplished is also what is contemplated (Skt: alambana), and thus purity is attained within what is contemplated. The meaning of purity has been explained previously. Saying it this way means the purity of what is contemplated. The purity of the four equalities means that equality signifies sameness without difference, which is the great light of the Dharma realm of equality, subtle purity. This equality is called equality, and thus purity is attained within equality. The meaning of purity has been explained previously. Saying it this way means the purity of equality. In summary, these four purities are the perfectly accomplished self-nature (Skt: parinispanna-svabhava), therefore it is said that this Prajna Paramita (Perfection of Wisdom) has various aspects (Skt: akara). These words and meanings, combined in this way, are free from false dharmas, so the verse says 'Prajna Paramita'. What is the meaning of this? It means that the nature of all the words and meanings of Prajna Paramita, everything that the Buddha-World Honored One (Shakyamuni Buddha) said, should be understood as being spoken according to the three natures (Skt: trisvabhava: parikalpita-svabhava, paratantra-svabhava, parinispanna-svabhava), and there is no other meaning of accomplishment apart from the self-nature of dependent origination (Skt: paratantra-svabhava) and so on. What are the aspects spoken of here? If one speaks from the perspective of illusion, metaphor, etc., then one is speaking of the dependently arisen nature (Skt: paratantra-svabhava) without any difference; if one speaks of the dependently arisen nature, then one is speaking from the perspective of illusion, metaphor, etc. Why? Because there is no other dharma (independent entity). It should be understood that this is also the case elsewhere. Furthermore, if one speaks here of all the aspects of the gate of cessation (Skt: samatha), then one is speaking of the nature of imputation (Skt: parikalpita-svabhava) without any difference; if one speaks of the nature of imputation, then one is speaking of the gate of cessation. Why? Because this dharma (the nature of imputation) is false. Question: In the perfectly accomplished nature (Skt: parinispanna-svabhava), how can there be a gate of speech? Because there is no self-nature in that dharma, so according to the different phases (Skt: avastha) that arise, the phases that are spoken of are also not real. Therefore, the verse says: 'The ten kinds of discrimination and distraction, the antidotes are spoken of in order; Having known these three, they are spoken of as being either the same or different.' The phrase 'The ten kinds of discrimination and distraction, the antidotes are spoken of in order' and so on, refers to all ten kinds of discrimination and distraction, and now in order, their corresponding antidotes are spoken of, namely, contradictory antidotes and subject-object antidotes. The 'three' spoken of refer to the imputed nature (Skt: parikalpita-svabhava), the dependently arisen nature (Skt: paratantra-svabhava), and the perfectly accomplished nature (Skt: parinispanna-svabhava).

實性，如是三種如其次第。「知已」者，謂了知已。所言「若即若離說」者，謂般若波羅蜜多教中有即有離故。此中總意，若如是了知已，彼遍計依他等所有諸事相，或即或離，彼一一相如其所說顯明開示。問：此中雲何若即若離說遍計等？所以頌言：

「如初語圓成，　　依他及遍計，　無相分別色，　　彼散亂止遣。」

此言「如初語」等者，「如」者指法，謂此如是八千頌般若教中最初語言，如彼經云「須菩提！隨汝樂說諸菩薩摩訶薩般若波羅蜜多，應當發起如菩薩摩訶薩般若波羅蜜多出生等」，此如是語，即最初語。此語依彼圓成、依他、遍計三性而說，如所說相即圓成性等，自色相非無。若於如是自色相中起色無相分別散亂者，世尊於此皆悉止遣。問：複次此義云何了知？答：如彼最初語中依三種義說，所有彼語今於此中略指其義。如彼經云「如菩薩摩訶薩般若波羅蜜多出生等」，「出」者即出離義，又出生義，或得無上道義。以要言之，或為種種義界。此如是說，由此出生一切義故。此中復能出生稱讚等事，謂佛菩薩等所有稱讚。彼稱讚相如前已說。又如經言「須菩提！隨汝樂說諸菩薩摩訶薩般若波羅蜜多，應當發起諸境界事」。所言「樂說」者，謂得樂說慧及得樂說光明，故名樂說。此如是

【現代漢語翻譯】現代漢語譯本：真實性，像這樣三種按順序排列。「知已」是指已經瞭解。「若即若離說」是指般若波羅蜜多教義中有即有離。這裡總的意思是，如果像這樣瞭解之後，那些遍計所執性、依他起性等所有諸事相，或即或離，那些一一相都如其所說的那樣顯明開示。問：這裡如何若即若離地說遍計所執性等？所以頌詞說：『如初語圓成，依他及遍計，無相分別色，彼散亂止遣。』這裡說『如初語』等，『如』是指法，是指這如八千頌般若教義中最開始的語言，如那部經所說『須菩提（Subhuti，佛陀的十大弟子之一，解空第一）！隨你喜歡說諸菩薩摩訶薩般若波羅蜜多，應當發起如菩薩摩訶薩般若波羅蜜多出生等』，這如是語，就是最初的語言。這語言依據圓成實性、依他起性、遍計所執性這三種自性而說，如所說的相就是圓成實性等，自身的色相併非沒有。如果在這樣的自身色相中生起色無相分別散亂，世尊（Bhagavan，佛陀的稱號之一）對此都全部止息遣除。問：再次，這意義如何瞭解？答：如那最初的語言中依據三種意義說，所有那些語言現在在這裡簡略地指出它的意義。如那部經所說『如菩薩摩訶薩般若波羅蜜多出生等』，『出』就是出離的意義，又是出生的意義，或者獲得無上道的意義。總而言之，或是種種意義的界限。這如是說，由此出生一切意義的緣故。這裡又能出生稱讚等事，指佛（Buddha，覺悟者）菩薩（Bodhisattva，追求覺悟的眾生）等所有的稱讚。那些稱讚的相如前面已經說過。又如經文說『須菩提！隨你喜歡說諸菩薩摩訶薩般若波羅蜜多，應當發起諸境界事』。所說的『樂說』，是指得到樂說慧以及得到樂說光明，所以名叫樂說。這如是。

【English Translation】 English version: Reality, these three are in due order. 'Knowing already' means having already understood. 'Speaking of being both identical and different' means that in the teachings of Prajnaparamita (Perfection of Wisdom), there is both identity and difference. The general meaning here is that if one understands in this way, then all the characteristics of the Parikalpita (Completely Imagined Nature), Paratantra (Dependent Nature), etc., whether identical or different, each of those characteristics is clearly revealed as it is said. Question: How are the Parikalpita, etc., spoken of as both identical and different here? Therefore, the verse says: 'Like the initial words, the perfected, the dependent, and the imagined, without characteristics, discriminating form, those distractions are stopped and dispelled.' Here, saying 'like the initial words' etc., 'like' refers to the Dharma (teachings), referring to the very first words in these eight thousand verses of Prajnaparamita teachings, as that sutra (Buddhist scripture) says, 'Subhuti (one of the Buddha's ten principal disciples, foremost in understanding emptiness)! As you please, speak of the Prajnaparamita of the Bodhisattva Mahasattvas (great beings striving for enlightenment), you should initiate such as the birth of the Prajnaparamita of the Bodhisattva Mahasattvas,' these such words are the very first words. These words are spoken based on the Parinishpanna (Perfected Nature), Paratantra (Dependent Nature), and Parikalpita (Completely Imagined Nature), the three natures, such as the characteristics spoken of are the Parinishpanna, etc., their own characteristics are not non-existent. If, in such own characteristics, one generates distractions of formlessness and discrimination, the Bhagavan (Buddha) completely stops and dispels all of these. Question: Furthermore, how is this meaning understood? Answer: As in those initial words, based on three meanings, all those words now briefly point out their meaning here. As that sutra says, 'Such as the birth of the Prajnaparamita of the Bodhisattva Mahasattvas,' 'birth' is the meaning of renunciation, and also the meaning of birth, or the meaning of attaining the unsurpassed path. In short, or the boundaries of various meanings. This is said in this way, because from this, all meanings are born. Here, it can also give rise to praise and other things, referring to all the praises of the Buddhas (Enlightened Ones), Bodhisattvas (beings striving for enlightenment), etc. Those characteristics of praise have been spoken of before. And as the sutra says, 'Subhuti! As you please, speak of the Prajnaparamita of the Bodhisattva Mahasattvas, you should initiate all matters of realms.' The 'speaking with joy' that is spoken of refers to obtaining the wisdom of speaking with joy and obtaining the light of speaking with joy, therefore it is called speaking with joy. This is such.

等一段經文，即依他起性所說事相。若如彼經從「須菩提乃至出生等」全段經文，其中若有說彼實義，即是依彼遍計性說。又如經言「如菩薩摩訶薩般若波羅蜜多出生等」此一段經文，即圓成實性所說事相。此中總意，由此因故依三種義宣說般若波羅蜜多，是故所說有即有離。複次頌言：

「彼佛亦菩提，　　不見說者等，　至了畢此知，　　止遣遍計性。」

此言「彼」者謂即彼因。此中雲何？謂諸愚者于般若波羅蜜多教中取著句義，執實能知所知，起諸遍計，故此止遣。問：何法能止邪？答：止法應知。問：何人是說者？頌自答言「彼佛亦菩提，不見說者等」。此中雲何？謂如所應安立句義，能覺了者即是佛故。「菩提」者，謂離煩惱所知二障之智。「等」即等攝菩薩聲聞。所言「說」者即是佛等。謂若有于蘊等自性中顛倒遍計者，佛為說彼止遣法故。此中如是即有彼說者，頌言「不見」者，如理應知。問：而彼所說，何等是其分限？頌自答言「至了畢」，謂此般若波羅蜜多教中，自初至末而悉周畢，是為分限。頌言「止遣遍計性」者，謂此所說佛及菩提不見等義，皆是止遣有相分別遍計性故。問：云何此中但止遍計性、不止圓成邪？頌自通言：

「自性空彼色，　　俱相何所有？　此別異語中，

【現代漢語翻譯】現代漢語譯本：接下來一段經文，就是關於依他起性（Paticcasamuppada，緣起性）所描述的事相。如果像那部經里從『須菩提（Subhuti，佛陀的十大弟子之一）乃至出生等』的整段經文，其中如果有說到那些真實意義，那就是依據遍計性（Parikalpita，遍計所執性）而說的。又比如經文里說『如菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）般若波羅蜜多（Prajnaparamita，智慧到彼岸）出生等』的這一段經文，就是圓成實性（Parinispanna，圓成實性）所描述的事相。這裡總體的意思是，因為這個原因，依據這三種意義宣說般若波羅蜜多，所以所說的『有』即有『離』（空性）。再者，頌文說：『彼佛亦菩提，不見說者等，至了畢此知，止遣遍計性。』這裡說的『彼』，指的是那個『因』。這裡面是什麼意思呢？指的是那些愚昧的人在般若波羅蜜多教義中執著于字句的意義，執著于真實能知和所知，生起各種遍計，所以要止息遣除這些遍計。問：什麼法能夠止息邪見呢？答：應該知道止息的方法。問：誰是說法者呢？頌文自己回答說『彼佛亦菩提，不見說者等』。這裡面是什麼意思呢？指的是如理如實地安立句義，能夠覺悟了知的就是佛。『菩提』，指的是遠離煩惱障和所知障的智慧。『等』，指的是等同包含菩薩和聲聞（Sravaka，聽聞佛法而證悟者）。所說的『說』，就是指佛等等。如果有人對於蘊（Skandha，構成個體的要素）等的自性產生顛倒的遍計，佛就會為他們宣說止息遣除這些遍計的方法。這裡如果是這樣，就有了說法者，頌文說『不見』，應該如理如實地理解。問：那麼他所說的，它的分界限是什麼呢？頌文自己回答說『至了畢』，指的是這部般若波羅蜜多教義中，從開始到結束都完全周遍，這就是它的分界限。頌文說『止遣遍計性』，指的是這裡所說的佛和菩提不見等等的意義，都是爲了止息遣除有相分別的遍計性。問：為什麼這裡只止息遍計性，而不止息圓成實性呢？頌文回答說：『自性空彼色，俱相何所有？此別異語中，』

【English Translation】 English version: The following passage of scripture describes the characteristics of Dependent Origination (Paticcasamuppada). If, as in that scripture, the entire passage from 'Subhuti to birth, etc.' contains the true meaning, it is spoken according to the Imputed Nature (Parikalpita). Furthermore, the passage in the scripture that says 'Like the Bodhisattva-Mahasattva's Prajnaparamita birth, etc.' describes the characteristics of the Perfectly Established Nature (Parinispanna). The general meaning here is that, for this reason, Prajnaparamita is expounded according to these three meanings, so what is said to 'exist' also has 'separation' (emptiness). Moreover, the verse says: 'That Buddha also Bodhi, not seeing the speaker, etc., Having completely understood this, stopping and eliminating the Imputed Nature.' Here, 'that' refers to that 'cause'. What is the meaning here? It refers to those ignorant people who cling to the meaning of words and sentences in the teachings of Prajnaparamita, clinging to the reality of the knower and the known, giving rise to various imputations. Therefore, these imputations should be stopped and eliminated. Question: What Dharma can stop wrong views? Answer: The method of stopping should be known. Question: Who is the speaker? The verse answers itself, 'That Buddha also Bodhi, not seeing the speaker, etc.' What is the meaning here? It refers to establishing the meaning of words and sentences according to reality, and the one who can awaken and understand is the Buddha. 'Bodhi' refers to the wisdom that is free from the two obscurations of afflictions and knowledge. 'Etc.' includes Bodhisattvas and Sravakas (listeners). The 'speaking' refers to the Buddha, etc. If someone has inverted imputations about the nature of the Skandhas (aggregates), etc., the Buddha will expound the method of stopping and eliminating these imputations for them. If it is like this, then there is a speaker. The verse says 'not seeing', which should be understood according to reality. Question: What is the limit of what he said? The verse answers itself, 'Having completely understood', referring to the fact that in this Prajnaparamita teaching, from beginning to end, it is completely pervasive, and this is its limit. The verse says 'stopping and eliminating the Imputed Nature', referring to the fact that the meanings of the Buddha and Bodhi not being seen, etc., are all for the purpose of stopping and eliminating the Imputed Nature with its appearance-based discriminations. Question: Why is only the Imputed Nature stopped here, and not the Perfectly Established Nature? The verse answers: 'The self-nature is empty of that form, what is there of coexisting characteristics? In this different language,'

了知已彼止。」

此言「自性」等者，「自性」者即本性義。「空彼色」者，謂色自性空。若彼智相見有色故即有所取，如是一切計色有實彼為對礙，于俱相中而有增相還成分別。所分別相其云何有？所以頌言「俱相何所有」。「俱相」者即二俱相，謂色自性于勝義諦中無所取分位，譬如人角，其義應知。是故但止遍計、不止圓成。何以故？勝義諦中非有性故。頌言「此別異語中，了知已彼止」者。「此」者因義。「了知」者解了義。謂由於彼別異語中善了知已，即能遠離。所言「彼止」者，「止」謂止遣，謂即止彼所有遍計。此如是等當知皆是止遣。俱相分別散亂后，當止遣譭謗分別散亂，如彼頌言：

「此不空故空，　　如是語所說；　諸譭謗分別，　　一切說皆止。」

所言「此不空故空」等者，謂佛世尊于般若波羅蜜多本母中，宣說如是不空故空。所言「如是語所說」者，謂即說此如是語故。所說云何？所謂不空故空，空性離故。所言「諸譭謗分別」者，若有於此不空故空中取空自性者，是即譭謗分別，今悉止遣。所言「一切說皆止」者，「一切」者謂一切處、一切種類。「說」謂言說，謂佛世尊不但此中止遣遍計分別，於一切處執空之言皆悉止遣。複次頌言：

「如幻亦然佛，　　

【現代漢語翻譯】『了知已彼止。』

此言『自性』等者，『自性』者即本性義。『空彼色』者，謂色自性空。若彼智相見有色故即有所取，如是一切計色有實彼為對礙，于俱相中而有增相還成分別。所分別相其云何有？所以頌言『俱相何所有』。『俱相』者即二俱相，謂色自性于勝義諦（Paramārtha-satya， ultimate truth）中無所取分位，譬如人角，其義應知。是故但止遍計（Parikalpita， the imagined），不止圓成（Pariniṣpanna， the perfected）。何以故？勝義諦中非有性故。頌言『此別異語中，了知已彼止』者。『此』者因義。『了知』者解了義。謂由於彼別異語中善了知已，即能遠離。所言『彼止』者，『止』謂止遣，謂即止彼所有遍計。此如是等當知皆是止遣。俱相分別散亂后，當止遣譭謗分別散亂，如彼頌言：

『此不空故空，如是語所說；諸譭謗分別，一切說皆止。』

所言『此不空故空』等者，謂佛世尊于般若波羅蜜多（Prajñāpāramitā， the Perfection of Wisdom）本母中，宣說如是不空故空。所言『如是語所說』者，謂即說此如是語故。所說云何？所謂不空故空，空性離故。所言『諸譭謗分別』者，若有於此不空故空中取空自性者，是即譭謗分別，今悉止遣。所言『一切說皆止』者，『一切』者謂一切處、一切種類。『說』謂言說，謂佛世尊不但此中止遣遍計分別，於一切處執空之言皆悉止遣。複次頌言：

『如幻亦然佛，』

【English Translation】『Having understood, he ceases there.』

The statement 『self-nature』 and so on, 『self-nature』 means the nature itself. 『Empty of that color』 means that the self-nature of color is empty. If that wisdom aspect sees color as existing, then there is grasping. Thus, all who conceive color as real are obstructed by it. In the co-arising aspect, there is increase and it becomes discrimination. How can the discriminated aspect exist? Therefore, the verse says, 『What exists in the co-arising aspect?』『Co-arising aspect』 means the aspect of both together, that is, the self-nature of color has no graspable position in the ultimate truth (Paramārtha-satya), like a human horn, its meaning should be known. Therefore, only the imagined (Parikalpita) is ceased, not the perfected (Pariniṣpanna). Why? Because there is no existence in the ultimate truth. The verse says, 『In this different language, having understood, he ceases there.』『This』 means cause. 『Understanding』 means comprehending. It means that by understanding well in that different language, one can be separated from it. What is meant by 『he ceases there』 is that 『ceasing』 means stopping and dismissing, that is, stopping all that is imagined. All this should be known as stopping and dismissing. After the co-arising aspect is scattered by discrimination, one should stop and dismiss the scattering of slanderous discrimination, as the verse says:

『Because this is not empty, it is empty, Thus the words say; All slanderous discriminations, All speech is ceased.』

The statement 『Because this is not empty, it is empty』 and so on, means that the Buddha, the World Honored One, in the mother of the Prajñāpāramitā (the Perfection of Wisdom), declared that because it is not empty, it is empty. The statement 『Thus the words say』 means that it is said in these words. What is said? That is, because it is not empty, it is empty, because the nature of emptiness is separate. The statement 『All slanderous discriminations』 means that if someone takes the self-nature of emptiness in this non-empty emptiness, that is slanderous discrimination, and now all are stopped and dismissed. The statement 『All speech is ceased,』『all』 means all places, all kinds. 『Speech』 means words, meaning that the Buddha, the World Honored One, not only stops and dismisses imagined discriminations here, but also stops and dismisses the words of clinging to emptiness in all places. Furthermore, the verse says:

『Like a phantom, so too the Buddha,』

彼如夢亦然，　如是如次知，　　智語邊決定。」

此言「如幻亦然佛，彼如夢亦然」等者，當知此說亦是止遣譭謗分別。「如幻」者，以幻喻法故名如幻。何者如幻？謂即佛故。「亦然」者，相續說義。「如夢亦然」者，謂即彼佛亦復如夢。此中若有說佛之言，當知皆是說無二智。而彼自性與異生等相續有故，但為無明幻等之所覆故，而諸愚者乃于自相隱而不現。頌言「如是如次知，智語邊決定」者，謂如是所說，如其次第如理而知。「知」謂了知。問：何人能知？頌答言「智」，「智」即智者。問：何等是語邊決定？答：所謂一切法如幻。問：此中止遣譭謗分別，如是知已，后復云何有所開示？所以頌言：

「諸同等所作，　　此說佛如幻；　幻喻等言等，　　此說依他性。」

此言「諸同等所作，此說佛如幻」等者，「同所作」者，謂同其幻。此中意者，若一切處無二智中無所生者，彼諸同等所作說不相應。何所以邪？以諸幻等皆有性故。此中如是佛亦有性，是故頌言「說佛如幻」。頌言「幻喻等言等，此說依他性」者，上言「等」者，等攝夢等。復言「等」者，即是因義。「說」謂言說。若說幻喻等言，即是說彼依他起性，此依他性佛所說故。依他者謂依屬於他，故名依他。此依他者，即

【現代漢語翻譯】現代漢語譯本：『彼如夢亦然，如是如次知，智語邊決定。』

此言『如幻亦然佛，彼如夢亦然』等，應當知道這是爲了止息譭謗和分別。『如幻』，因為用幻來比喻法，所以稱為如幻。什麼如幻？就是佛。『亦然』，是相續不斷的意思。『如夢亦然』，就是說佛也像夢一樣。這裡如果說到佛，應當知道都是在說無二智（Advaya-jñāna）。而佛的自性與凡夫等相續存在，只是被無明（avidyā）、幻等所覆蓋，所以愚昧的人對於自身的佛性視而不見。頌文說『如是如次知，智語邊決定』，就是說對於以上所說的，要按照次第如理地瞭解。『知』就是了知。問：誰能了知？頌文回答說『智』，『智』就是智者。問：什麼是語邊決定？答：就是說一切法如幻。問：這裡止息了譭謗和分別，這樣瞭解之後，又將如何開示呢？所以頌文說：

『諸同等所作，此說佛如幻；幻喻等言等，此說依他性。』

此言『諸同等所作，此說佛如幻』等，『同所作』，就是與幻相同。這裡的意思是，如果在一切處無二智中沒有生起，那麼這些同等所作的說法就不相應。為什麼呢？因為幻等都有自性。這裡佛也有自性，所以頌文說『說佛如幻』。頌文說『幻喻等言等，此說依他性』，前面說的『等』，包括了夢等。後面說的『等』，就是因為的意思。『說』就是言說。如果說幻喻等言，那就是在說依他起性（paratantra-svabhāva），因為這依他起性是佛所說的。依他，就是依屬於他，所以稱為依他。這依他，就是...

【English Translation】 English version: 『They are like dreams; thus, in this order, know, the wise determine the limits of speech.』

When it says, 『The Buddha is like an illusion, they are like dreams,』 know that this is said to stop slander and discrimination. 『Like an illusion』 is named so because illusion is used as a metaphor for the Dharma. What is like an illusion? It is the Buddha. 『They are』 means continuing the meaning. 『Like dreams』 means that the Buddha is also like a dream. If there is talk of the Buddha here, know that it is all about non-dual wisdom (Advaya-jñāna). And because their nature continues with ordinary beings, they are covered by ignorance (avidyā), illusion, etc., so that the foolish do not see their own nature. The verse says, 『Thus, in this order, know, the wise determine the limits of speech,』 which means that what has been said should be understood in order and according to reason. 『Know』 means to understand. Question: Who can know? The verse answers 『the wise,』 which means the wise ones. Question: What is the determination of the limits of speech? Answer: It is that all dharmas are like illusions. Question: Here, slander and discrimination have been stopped. Having understood this, what further teachings will be given? Therefore, the verse says:

『All that is made alike, this says the Buddha is like an illusion; the words 『illusion,』『metaphor,』 etc., this says dependent nature.』

When it says, 『All that is made alike, this says the Buddha is like an illusion,』『made alike』 means the same as an illusion. The meaning here is that if nothing arises in non-dual wisdom everywhere, then these statements of things made alike are not appropriate. Why? Because illusions, etc., all have a nature. Here, the Buddha also has a nature, so the verse says, 『says the Buddha is like an illusion.』 The verse says, 『the words 『illusion,』『metaphor,』 etc., this says dependent nature,』 the 『etc.』 mentioned earlier includes dreams, etc. The 『etc.』 mentioned again means 『because.』『Says』 means to speak. If one speaks of illusion, metaphor, etc., then one is speaking of dependent arising (paratantra-svabhāva), because this dependent arising is what the Buddha speaks of. Dependent means relying on others, hence it is called dependent. This dependent is...

無明自體。此等分位有所依止，即此如幻說佛亦然。是故應知，非一切種一切無性，以自性清凈故。彼等幻喻佛等所說，一切皆然。如是等說，若有譭謗分別者，彼非如來藏，一切眾生非無二智。何以故？於一切有中譭謗分別故。由如是故，于所成義而悉不成亦不和合。問：若勝義諦中無二之智即是如來者，云何此中說異生智邪？為破此疑，所以頌言：

「若諸異生智，　　彼自性清凈，　故說彼佛言，　　菩薩亦如佛。」

此言「若諸異生智，彼自性清凈」者，即諸異生本性清凈體即自性清凈之智。所云「說彼佛言」者，謂說彼佛如實無二智故，此說異生智亦復同等。問：若以所行相中如是說者，其復何如？頌自答言「菩薩亦如佛」，以無二智所生如是義故，是故菩薩亦即如佛。由此因故，佛及菩薩說無別異。問：若異生、若諸佛于如實智中有所生者，云何前言無所得邪？頌自通言：

「自性自色覆，　　彼無明因作，　如幻別異現，　　果如夢棄捨。」

此言「自性自色覆，彼無明因作」者，謂諸異生和合自識自性無二，由彼無明為因所作起我我所，我謂自性、我所謂自色。以自色覆故、別異所現故起二相，是相無二亦無有實。此復何如？頌言「如幻」。於是如幻無自性中取實物性，而彼所

【現代漢語翻譯】現代漢語譯本：無明（Avidya）的自性。這些不同的階段有所依賴，就像這如幻的佛（Buddha）所說的那樣。因此，應該知道，並非一切種類都是完全沒有自性的，因為自性是清凈的。那些幻象的比喻，佛等等所說的，一切都是如此。像這樣等等的說法，如果有人譭謗分別，那個人就不是如來藏（Tathagatagarbha），一切眾生並非沒有二智（non-dual wisdom）。為什麼呢？因為他在一切有（existence）中譭謗分別。因為這個緣故，對於所成就的意義，完全不能成立，也不和諧。問：如果在勝義諦（Paramartha-satya）中，無二之智就是如來的話，為什麼這裡說異生（Prthag-jana，凡夫）的智慧是邪的呢？爲了破除這個疑惑，所以頌說：『如果這些異生智，他們的自性是清凈的，所以說他們是佛，菩薩（Bodhisattva）也像佛一樣。』這裡說『如果這些異生智，他們的自性是清凈的』，就是說這些異生本性清凈的本體就是自性清凈的智慧。所說的『說他們是佛』，是說佛如實地具有無二之智，所以說異生的智慧也同樣如此。問：如果從所行之相中這樣說，那又如何呢？頌自己回答說『菩薩也像佛一樣』，因為無二之智所產生的意義就是這樣，所以菩薩也就如同佛一樣。因為這個原因，佛和菩薩的說法沒有差別。問：如果異生和諸佛在如實智中有所產生，為什麼前面說沒有所得呢？頌自己解釋說：『自性被自色覆蓋，那是無明的原因造成的，就像幻象一樣顯現出差別，結果就像夢一樣被捨棄。』這裡說『自性被自色覆蓋，那是無明的原因造成的』，是說諸異生和合自己的識（Vijnana）和自性，沒有二元對立，由於無明為原因，產生了『我』和『我所』，『我』指的是自性，『我所』指的是自色。因為自色覆蓋的緣故，因為差別顯現的緣故，產生了二相，這個相不是真實的，也沒有實體。這又是什麼樣的呢？頌說『就像幻象一樣』。於是，在如幻無自性的事物中，取其真實物性，而那些...

【English Translation】 English version: The very nature of ignorance (Avidya). These different states have a basis, just as this illusory Buddha (Buddha) is said to be. Therefore, it should be known that not all types are completely without inherent existence, because their nature is pure. Those metaphors of illusion, spoken of by the Buddha and others, are all like that. Such statements, if someone slanders and discriminates against them, that person is not the Tathagatagarbha (Tathagatagarbha), and all beings are not without non-dual wisdom. Why? Because he slanders and discriminates within all existence. Because of this reason, the meaning that is accomplished is completely unestablished and not harmonious. Question: If in the ultimate truth (Paramartha-satya), non-dual wisdom is the Tathagata, why is it said here that the wisdom of ordinary beings (Prthag-jana) is wrong? To dispel this doubt, the verse says: 'If the wisdom of these ordinary beings, their nature is pure, therefore it is said that they are Buddhas, Bodhisattvas (Bodhisattva) are also like Buddhas.' Here it says 'If the wisdom of these ordinary beings, their nature is pure,' meaning that the very essence of the pure nature of these ordinary beings is the wisdom of pure nature. What is meant by 'saying they are Buddhas' is that the Buddha truly possesses non-dual wisdom, so it is said that the wisdom of ordinary beings is also the same. Question: If it is said in this way from the aspect of what is practiced, then what is it like? The verse answers itself, 'Bodhisattvas are also like Buddhas,' because the meaning produced by non-dual wisdom is like this, so Bodhisattvas are also like Buddhas. Because of this reason, there is no difference in the statements of Buddhas and Bodhisattvas. Question: If ordinary beings and Buddhas produce something in true wisdom, why was it said earlier that there is nothing to be attained? The verse explains itself: 'The nature is covered by its own color, that is caused by ignorance, just as illusions appear different, and the result is abandoned like a dream.' Here it says 'The nature is covered by its own color, that is caused by ignorance,' meaning that ordinary beings combine their own consciousness (Vijnana) and nature, without duality, and due to ignorance as the cause, 'I' and 'mine' arise, 'I' refers to the nature, and 'mine' refers to its own color. Because the own color covers it, because the difference appears, two aspects arise, this aspect is not real, nor does it have substance. What is this like? The verse says 'like an illusion.' Thus, in things that are like illusions and without inherent existence, one takes their real substance, and those...

取與無二智而為對礙。問：若此無二智自性與異生智自性平等說者，何故異生識中無所出現？答：以能取、所取顛倒之性所隱覆故。然如來識中於一切時常所出現，以清凈性故。問：若諸異生清凈性中而無有果真實出現者，即一切時無明堅著，其復云何？是故頌文破此疑，言「果如夢棄捨」。「棄捨」者即不取著義。此中意者，所有自性清凈智中非無果性，但為無明所隱覆故。如聞思等慧和合所作，其所得果而無實義，此中亦然。如夢中果，覺無實義，無相可表。雖和合而作，似有所得，得已棄捨。此說決定是為正理。複次頌言：

「無二別異說，　　果等定譭謗；　譭謗諸分別，　　彼譭謗此說。」

此言「無二別異說」等者，謂諸愚夫于無二智中，別異所現起顛倒見，著於二種境界之相。頌言「果等定譭謗」者，「果等」者謂于果等境界真如相中決定譭謗。今此止遣，頌言「譭謗諸分別」等者，謂譭謗故起諸分別，而彼譭謗諸分別等今悉止遣。頌言「此說」者，為止遣故，今此說言不空故空，為令棄捨彼虛假說。應知此中色即是空。複次此中一性分別有所起現，此復云何？謂般若波羅蜜多本母中說「若色空即非色」。作此如是和合所說，為令止遣一性分別決定語義，所以頌言：

「色空非和合，　　

【現代漢語翻譯】取與無二智（Advaya-jnana，無二智慧）而為對礙。問：若此無二智自性與異生智自性平等說者，何故異生識中無所出現？答：以能取、所取顛倒之性所隱覆故。然如來識中於一切時常所出現，以清凈性故。問：若諸異生清凈性中而無有果真實出現者，即一切時無明堅著，其復云何？是故頌文破此疑，言『果如夢棄捨』。『棄捨』者即不取著義。此中意者，所有自性清凈智中非無果性，但為無明所隱覆故。如聞思等慧和合所作，其所得果而無實義，此中亦然。如夢中果，覺無實義，無相可表。雖和合而作，似有所得，得已棄捨。此說決定是為正理。複次頌言：『無二別異說，果等定譭謗；譭謗諸分別，彼譭謗此說。』此言『無二別異說』等者，謂諸愚夫于無二智中，別異所現起顛倒見，著於二種境界之相。頌言『果等定譭謗』者，『果等』者謂于果等境界真如相中決定譭謗。今此止遣，頌言『譭謗諸分別』等者，謂譭謗故起諸分別，而彼譭謗諸分別等今悉止遣。頌言『此說』者，為止遣故，今此說言不空故空，為令棄捨彼虛假說。應知此中色即是空。複次此中一性分別有所起現，此復云何？謂般若波羅蜜多（Prajnaparamita，般若波羅蜜多）本母中說『若色空即非色』。作此如是和合所說，為令止遣一性分別決定語義，所以頌言：『色空非和合，』

【English Translation】 Modern Chinese translation: Taking and non-taking are obstacles to the Advaya-jnana (non-dual wisdom). Question: If this nature of Advaya-jnana and the nature of the wisdom of ordinary beings are said to be equal, why does it not appear in the consciousness of ordinary beings? Answer: Because it is concealed by the inverted nature of what can be taken and what is taken. However, it constantly appears in the Tathagata's (如來) consciousness at all times because of its pure nature. Question: If there is no real manifestation of the fruit in the pure nature of all ordinary beings, then ignorance is firmly attached at all times. What then? Therefore, the verse refutes this doubt, saying, 'The fruit is like a dream, abandoned.' 'Abandoned' means not clinging to it. The meaning here is that there is no absence of fruitfulness in the self-nature pure wisdom, but it is concealed by ignorance. Just as the fruit obtained from the combination of hearing, thinking, and other wisdoms has no real meaning, so it is here. Like the fruit in a dream, one realizes it has no real meaning and cannot be expressed in form. Although it is made through combination, it seems to be obtained, but after obtaining it, it is abandoned. This statement is definitely the correct principle. Furthermore, the verse says: 『Non-duality is said to be different, The fruit and others are definitely slandered; Slandering all distinctions, They slander this saying.』 This saying, 'Non-duality is said to be different,' and so on, means that foolish people, in the non-dual wisdom, see inverted views arising from differences and cling to the appearances of the two kinds of realms. The verse says, 'The fruit and others are definitely slandered'; 'The fruit and others' means definitely slandering the true suchness aspect in the realm of the fruit and others. Now, this is stopped and dismissed. The verse says, 'Slandering all distinctions,' and so on, meaning that because of slander, all distinctions arise, and now all those slanders of distinctions and so on are stopped and dismissed. The verse says, 'This saying' means that for the sake of stopping and dismissing, this saying now says that it is not empty because it is empty, in order to abandon those false sayings. It should be known that form here is emptiness. Furthermore, here, a distinction of oneness arises and appears. What is this? It is said in the Prajnaparamita (般若波羅蜜多) original mother that 'If form is emptiness, then it is not form.' Making such a combined statement like this is to stop and dismiss the definite meaning of the distinction of oneness. Therefore, the verse says: 『Form and emptiness are not combined,』

彼互相違礙；　無色無空名，　　色相自和合。」

此言「色空非和合」者，謂色與空不和合故，不和合者不相應義。問：何故不和合？頌自答言「彼互相違礙」，謂色、空二互相害故。相違行相此中雲何？頌言「無色無空名」，謂若無色即無空，以無自性故，譬如虛空蓮華。其義應知。頌言「名」者即印可義，印可此說無自性故。頌言「色相自和合」者，謂青黃赤白眾色之相而自和合。此中總意，彼有自性及無自性，應知二種決定相違。複次頌言：

「此一性分別，　　對治種種性；　空不異彼色，　　彼空何所有？」

所言「此一性分別」等者，「此」者因義。由是因故，謂即表示對治止遣一性分別。是故此般若波羅蜜多教中所說「若色空即非色」，此中如是為令止遣一性分別故，所以頌言「空不異彼色，彼空何所有」。如上頌言「對治種種性」者，謂即止遣種種性中有所分別。是故此般若波羅蜜多本母中作如是說「所謂空不異色」。此如是語云何所作？以空礙色故。問：何所止邪？答：止遣種種性分別。此復何因？所謂彼空不異色蘊之相，色何所有？是故此說色即是空，離空無有少色可得，以無所有故。如是所說，悉為止遣種種性分別散亂。問：此復何因離空無色？所以頌言：

「此無實

【現代漢語翻譯】現代漢語譯本：他們互相妨礙；沒有顏色也沒有空性的名稱，顏色和現象自然和諧地結合。』這裡說『色空不是和諧結合』，是指顏色和空性不和諧結合，不和諧結合就是不相應的意義。問：為什麼不和諧結合？頌文自己回答說『他們互相妨礙』，是指顏色和空性兩者互相損害的緣故。相違背的行相在這裡是怎樣的呢？頌文說『沒有顏色也沒有空性的名稱』，是指如果沒有顏色就沒有空性，因為沒有自性的緣故，譬如虛空中生長的蓮花。它的意義應當知道。頌文說『名稱』就是印可的意義，印可這種說法沒有自性的緣故。頌文說『顏色和現象自然和諧地結合』，是指青黃赤白各種顏色的現象而自然和諧地結合。這裡總體的意思是，他們有自性和沒有自性，應當知道這兩種是決定相違背的。再次，頌文說：『這一個自性的分別，對治種種自性；空性和顏色沒有差異，那個空性有什麼呢？』所說的『這一個自性的分別』等等，『這』是原因的意義。因為這個原因，就是表示對治止息遣除一個自性的分別。所以這般若波羅蜜多（Prajnaparamita）的教義中所說『如果顏色是空性就不是顏色』，這裡這樣是爲了止息遣除一個自性的分別的緣故，所以頌文說『空性和顏色沒有差異，那個空性有什麼呢？』如上面頌文所說『對治種種自性』，就是止息遣除種種自性中有所分別。所以這般若波羅蜜多本母中這樣說『所謂空性和顏色沒有差異』。這樣的話是怎樣做的呢？因為空性妨礙顏色的緣故。問：止息遣除什麼呢？答：止息遣除種種自性的分別。這又是什麼原因呢？就是那個空性和色蘊（Skandha）的現象沒有差異，顏色有什麼呢？所以這裡說顏色就是空性，離開空性沒有少許顏色可以得到，因為沒有所有的緣故。像這樣所說的，都是爲了止息遣除種種自性的分別散亂。問：這又是什麼原因離開空性就沒有顏色呢？所以頌文說：『這沒有真實的』

【English Translation】 English version: 'They mutually obstruct each other; There is no name for color or emptiness, the appearance of color naturally harmonizes.' The statement 'form and emptiness are not harmoniously combined' means that form and emptiness do not combine harmoniously; not combining harmoniously means they are not corresponding in meaning. Question: Why do they not combine harmoniously? The verse itself answers, 'They mutually obstruct each other,' meaning that form and emptiness harm each other. What is the aspect of contradiction here? The verse says, 'There is no name for color or emptiness,' meaning that if there is no color, there is no emptiness, because there is no inherent nature, like a lotus flower in empty space. Its meaning should be understood. The verse says 'name' means the meaning of approval, approving this statement because it has no inherent nature. The verse says 'the appearance of color naturally harmonizes,' meaning that the appearances of various colors such as blue, yellow, red, and white naturally harmonize. The overall meaning here is that they have inherent nature and no inherent nature; it should be known that these two are definitely contradictory. Furthermore, the verse says: 'This one nature distinguishes, counteracting various natures; emptiness is not different from form, what is there in that emptiness?' The saying 'this one nature distinguishes,' etc., 'this' means the cause. Because of this cause, it indicates counteracting and ceasing the distinction of one nature. Therefore, in the teachings of this Prajnaparamita (Perfection of Wisdom), it is said, 'If form is emptiness, it is not form.' Here, it is in order to cease the distinction of one nature that the verse says, 'Emptiness is not different from form, what is there in that emptiness?' As the verse above says, 'counteracting various natures,' it means ceasing the distinctions made among various natures. Therefore, in this Prajnaparamita Mother, it is said, 'So-called emptiness is not different from form.' What does this statement do? Because emptiness obstructs form. Question: What is being ceased? Answer: Ceasing the distinctions of various natures. What is the cause of this? So-called that emptiness is not different from the appearance of the Skandha (aggregate) of form, what is there in form? Therefore, it is said here that form is emptiness, and apart from emptiness, no form can be obtained, because there is nothing. As such, what is said is all to cease the scattered distinctions of various natures. Question: What is the cause of this, that there is no form apart from emptiness? Therefore, the verse says: 'This is without reality.'

所現，　　彼無明所起；　此無實能表，　　彼說無明故。」

所言「此無實所現」等者，「無實」者謂無所有，此所出現而為對礙。頌言「彼無明所起」者，謂所有色，彼色自性有所執著，無明所起。「執著」者蓋障義。若於如是不實所現中取著有性者，是為蓋障，是故此中增上意說空不異色。問：所有諸異生自性清凈智，云何彼中說無明言？是故頌文破此疑，言「此無實能表，彼說無明故」。「無實」者謂不實句義，「表」即表了，「能」謂力能。為無實故，非所能表。此中總意，說無明故非勝義諦。複次頌言：

「此如是說色，　　般若波羅蜜，　無二二如是，　　二分別對治。」

所言「此如是說色，般若波羅蜜」等者，謂此般若波羅蜜多所說色義，即自性清凈智，而能遣除能取所取隱覆性故，般若中所說者即慧力故。問：若無明相分別起現，彼以何對治？頌自答言「無二二如是，二分別對治」。此中意者，若彼如是二有所現，即以勝義相中無二自性清凈之智而為對治，即對治彼有性無性二分別相。復由聞思修慧和合對治。如是對治彼二相已，此如是義是即真實如理對治，如曠野中見其陽焰妄生水想。其義應知。此中如是如來最上真實了知故，于般若波羅蜜多本母中如實而說。複次當知，

【現代漢語翻譯】現代漢語譯本：『所現，彼無明所起；此無實能表，彼說無明故。』所言『此無實所現』等者，『無實』者謂無所有，此所出現而為對礙。頌言『彼無明所起』者，謂所有色（Rupa，物質現象），彼色自性有所執著，無明（Avidya，無明）所起。『執著』者蓋障義。若於如是不實所現中取著有性者，是為蓋障，是故此中增上意說空（Sunyata，空性）不異色。問：所有諸異生自性清凈智，云何彼中說無明言？是故頌文破此疑，言『此無實能表，彼說無明故』。『無實』者謂不實句義，『表』即表了，『能』謂力能。為無實故，非所能表。此中總意，說無明故非勝義諦（Paramartha-satya，勝義諦）。複次頌言：『此如是說色，般若波羅蜜（Prajnaparamita，般若波羅蜜多），無二二如是，二分別對治。』所言『此如是說色，般若波羅蜜』等者，謂此般若波羅蜜多所說色義，即自性清凈智，而能遣除能取所取隱覆性故，般若中所說者即慧力故。問：若無明相分別起現，彼以何對治？頌自答言『無二二如是，二分別對治』。此中意者，若彼如是二有所現，即以勝義相中無二自性清凈之智而為對治，即對治彼有性無性二分別相。復由聞思修慧和合對治。如是對治彼二相已，此如是義是即真實如理對治，如曠野中見其陽焰妄生水想。其義應知。此中如是如來最上真實了知故，于般若波羅蜜多本母中如實而說。複次當知，

【English Translation】 English version: 'What appears is born of ignorance; This unreal cannot represent reality, hence it is said to be ignorance.' Regarding 'This unreal that appears,' 'unreal' means non-existent, appearing as an obstacle. The verse 'What appears is born of ignorance' refers to all Rupa (form, material phenomena); attachment arises to the nature of that form, born of Avidya (ignorance). 'Attachment' means obscuration. If one clings to the existence of what is unreal, it becomes an obscuration. Therefore, it is emphatically said here that Sunyata (emptiness) is not different from form. Question: How can ignorance be spoken of in the self-nature pure wisdom of all ordinary beings? Therefore, the verse refutes this doubt, saying, 'This unreal cannot represent reality, hence it is said to be ignorance.' 'Unreal' refers to the meaning of untrue statements; 'represent' means to express; 'can' means capable. Because it is unreal, it cannot represent reality. The overall meaning here is that because it speaks of ignorance, it is not the Paramartha-satya (ultimate truth). Furthermore, the verse says: 'Thus it speaks of form, Prajnaparamita (Perfection of Wisdom), non-duality is such, duality is the antidote.' Regarding 'Thus it speaks of form, Prajnaparamita,' it means that the meaning of form spoken of in this Prajnaparamita is the self-nature pure wisdom, which can eliminate the obscuring nature of the perceived and the perceiver. What is spoken of in Prajna is the power of wisdom. Question: If the appearance of ignorance arises through conceptualization, what is the antidote? The verse answers itself, 'Non-duality is such, duality is the antidote.' The meaning here is that if such duality appears, it is counteracted by the non-dual self-nature pure wisdom in the ultimate sense, which is the antidote to the dualistic appearances of existence and non-existence. Furthermore, it is counteracted by the combined wisdom of hearing, contemplation, and meditation. Having counteracted those two appearances in this way, this meaning is the true and correct antidote, like seeing a mirage in the wilderness and falsely imagining water. The meaning should be understood. Thus, because the Tathagata (Buddha) has the ultimate and true knowledge, it is truthfully spoken of in the Prajnaparamita, the mother of all Buddhas. Furthermore, know that,

此般若波羅蜜多中所說十種分別散亂，皆以無分別智而為對治。問：若如是者，何故總攝但說二種分別對治？豈非過失邪？答：此亦無過。謂即如是於此二中而能隱攝，亦能止遣余諸分別，是故此意總攝二種。又問：若此二種已能隱攝余分別者，何故世尊復說多種分別散亂邪？答：此中意者，但為眾生意差別故，義自和合。且止斯論。

佛母般若波羅蜜多圓集要義釋論卷第三大正藏第 25 冊 No. 1517 佛母般若波羅蜜多圓集要義釋論

佛母般若波羅蜜多圓集要義釋論卷第四

三寶尊菩薩造

大域龍菩薩造本論

西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫沙門臣施護等奉　詔譯

複次此中顯示世尊所說正理。如彼頌言：

「如理言凈性，　　亦然不可得；　性無性違等，　　種種性定見。」

此云「如理言」等者，謂隨染分別，以智對治諸有散亂。是故如理之言，世尊于般若波羅蜜多中正說。頌言「凈性」者，謂即如理自性清凈光明，而能對治彼不清凈諸有散亂。頌言「亦然」者即聚集義，此一性等性所有聚集量不可得。如理之言即如量義，體即無二之智，彼能對治，此為決定。問：此復何等量不可得？答：此說比量不可得故。所有自受，非他相

【現代漢語翻譯】現代漢語譯本此《般若波羅蜜多》（Prajnaparamita，智慧圓滿）中所說的十種分別散亂，都可以用無分別智來對治。問：如果這樣，為什麼總括起來只說兩種分別對治呢？難道不是一種過失嗎？答：這也沒有過失。因為這兩種分別能夠包含和止息其餘的分別，所以總括為兩種。又問：如果這兩種分別已經能夠包含其餘的分別，為什麼世尊還要說多種分別散亂呢？答：這是爲了眾生的意樂差別，義理上是自相和合的。就此打住，不再討論。

《佛母般若波羅蜜多圓集要義釋論》卷第三大正藏第 25 冊 No. 1517 《佛母般若波羅蜜多圓集要義釋論》

《佛母般若波羅蜜多圓集要義釋論》卷第四

三寶尊菩薩造

大域龍菩薩造本論

西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫沙門臣施護等奉詔譯

其次，這裡顯示世尊所說的正理。如那首偈頌所說：

『如理言凈性，亦然不可得；性無性違等，種種性定見。』

這裡說的『如理言』等，是指隨順染污的分別，用智慧來對治各種散亂。所以『如理之言』，世尊在《般若波羅蜜多》中如實宣說。偈頌中說的『凈性』，是指如理的自性清凈光明，能夠對治那些不清凈的各種散亂。偈頌中說的『亦然』，是聚集的意思，這一種自性等等自性的所有聚集量是不可得的。『如理之言』就是如量的意思，本體就是無二之智，它能夠對治，這是確定的。問：這裡又是什麼量不可得呢？答：這裡說的是比量不可得。所有自己領受的，不是其他的相。

【English Translation】 English version The ten kinds of scattered thoughts mentioned in this Prajnaparamita (Prajnaparamita, Perfection of Wisdom) are all counteracted by non-discriminating wisdom. Question: If this is the case, why does the summary only mention two kinds of discriminating counteractions? Isn't this a fault? Answer: This is not a fault. Because these two kinds of discriminations can include and stop the remaining discriminations, they are summarized as two kinds. Question: If these two kinds of discriminations can already include the remaining discriminations, why did the World Honored One (世尊) still speak of many kinds of scattered thoughts? Answer: This is because of the different intentions of sentient beings, and the meaning is self-consistent. Let's stop here and not discuss it further.

Commentary on the Essential Meaning of the Collection of the Mother Buddha Prajnaparamita, Volume 3 Taisho Tripitaka Volume 25, No. 1517, Commentary on the Essential Meaning of the Collection of the Mother Buddha Prajnaparamita

Commentary on the Essential Meaning of the Collection of the Mother Buddha Prajnaparamita, Volume 4

Composed by the Bodhisattva (菩薩) Sambhuti

The original treatise composed by the Bodhisattva (菩薩) Dayulonga

Translated by the Tripitaka (三藏) Master Shihu (施護), Great Master of Spreading the Dharma, Grand Master of Court Service, Acting Vice President of the Ministry of Revenue, bestowed with the Purple Robe, and others, by Imperial Order

Furthermore, this shows the correct principles spoken by the World Honored One (世尊). As the verse says:

'The word 'as it is' is pure in nature, and is also unattainable; The nature of non-nature, contradictions, etc., are all fixed views of nature.'

Here, 'the word 'as it is'' and so on, refers to following defiled discriminations and using wisdom to counteract various scattered thoughts. Therefore, the 'word 'as it is'', the World Honored One (世尊) truly spoke in the Prajnaparamita (般若波羅蜜多). The 'pure nature' mentioned in the verse refers to the pure and bright nature of 'as it is', which can counteract those impure and various scattered thoughts. The 'also' mentioned in the verse means gathering, and the gathering quantity of this one nature and so on is unattainable. The 'word 'as it is'' means 'as quantity', and the substance is the non-dual wisdom, which can counteract it, and this is certain. Question: What quantity is unattainable here? Answer: It is said here that comparative quantity is unattainable. All that is personally received is not the appearance of others.

所增，如樂等自受。若言論安立，即如實智自性所得，相違他相有增自受不成對治量故。此中非彼所知青等相一多性異，有分別故。是故決定觀察自受成就，所行悲愍，即非外門所照現性，不為他相有增動亂。何以故？所有青等諸相，勝義諦中無實性故。此唯有智如實了知，此無過失。若於外事如其自受，以如是義有所安立，即不如義，此有過失，而非決定見邊成就。何以故？以樂等受于外諸處無有性故，亦非異處有所伺察。此中樂等受，即樂等自性受，非樂等相受。此等所說即離能取所取二相之智，此非別異所有。問：若今無彼能取、所取識者，云何於後有彼識性？答：此中但離能取、所取相，彼后識相雖有，而非語言表示。彼有之性真實表示，如理和合，是故此說彼一切識。若比量智，而非此中和合所成。何以故？以彼無二之相，非有二相領受所行。若有二相彼量不成，以彼二相而為對礙，如執兔角豈非過失。何以故？非能取聲中說有智相，以彼決定無有性故。然以彼識于外青等諸相而有對礙，彼一多伺察有堪任性，非真實意，而亦非識離勝義諦有所取故。彼無性等樂取決定所有智相體性，此為能取、此為所取；此說無彼能取之相，以體及業互相樂取決定性故，非智相自受中說能取聲，亦無智相互相樂取決定自理

【現代漢語翻譯】現代漢語譯本所增加的，比如快樂等等自己感受。如果言論能夠成立，那就是如實智慧的自性所得，因為與其他的表相相違背，增加自己的感受不能成為對治的力量。這裡面不是他們所知的青色等等表相的單一性、多樣性或者差異性，因為有分別。所以，決定觀察自己感受的成就，所行的悲憫，就不是外在所照見的顯現，不會因為其他的表相而增加動亂。為什麼呢？因為所有的青色等等表相，在勝義諦中沒有真實自性。這個只有智慧才能如實了知，這沒有過失。如果對於外在事物如同自己的感受一樣，用這樣的意義來安立，那就是不如實，這就是過失，而不是決定見到邊際的成就。為什麼呢？因為快樂等等感受在外在的諸處沒有自性，也不是在不同的地方有所觀察。這裡面的快樂等等感受，就是快樂等等的自性感受，不是快樂等等的表相感受。這些所說的就是遠離能取（grasper）所取（grasped）二相的智慧，這個不是特別不同的所有。問：如果現在沒有能取、所取的識，那麼為什麼在後來會有那個識的自性呢？答：這裡只是離開了能取、所取的表相，那個後來的識相雖然有，但是不能用語言表示。那個有的自性真實表示，如理和合，所以這裡說的是那個一切識。如果是比量智，就不是在這裡和合所成的。為什麼呢？因為那個沒有二的表相，沒有用二的表相領受所行。如果有二的表相，那個量就不能成立，因為那個二的表相成爲了對立的障礙，如同執著兔角豈不是過失。為什麼呢？因為不能在能取的聲音中說有智慧的表相，因為那個決定沒有自性。然而用那個識對於外在的青色等等表相而有對立的障礙，那個單一性、多樣性的觀察有堪能性，不是真實的意思，而且也不是識離開了勝義諦有所取。那個無自性等等快樂的取捨決定所有的智慧表相體性，這個是能取，這個是所取；這裡說沒有那個能取的表相，因為體和業互相快樂的取捨決定性，所以不是在智慧表相的自受中說能取的聲音，也沒有智慧表相互相快樂的取捨決定自理。

【English Translation】 English version What is increased, such as joy, is experienced by oneself. If speech is established, it is obtained from the nature of true wisdom, because increasing one's own experience contradicts other characteristics and cannot become a counteracting force. Here, the oneness, multiplicity, or difference of characteristics such as blue, which are known by others, is not the case, because there is discrimination. Therefore, decisively observing the accomplishment of one's own experience, and practicing compassion, is not an external manifestation, and will not be disturbed by increasing other characteristics. Why? Because all characteristics such as blue have no real nature in ultimate truth. Only wisdom truly knows this, and there is no fault in this. If one establishes external matters according to one's own experience, then it is not in accordance with the meaning, and there is fault in this, and it is not a decisive achievement of seeing the edge. Why? Because joy and other feelings have no nature in external places, nor are they observed in different places. Here, joy and other feelings are the self-nature of joy and other feelings, not the appearance of joy and other feelings. These words describe the wisdom that is separate from the two aspects of grasper (能取) and grasped (所取), which is not something separate. Question: If there is no consciousness of grasper and grasped now, how will there be the nature of that consciousness later? Answer: Here, only the aspects of grasper and grasped are separated. Although the later aspect of consciousness exists, it cannot be expressed in language. The true expression of that existence, in accordance with reason and harmony, is why this speaks of all consciousness. If it is inferential wisdom, it is not formed by harmony here. Why? Because it does not have the aspect of non-duality, and does not experience the practice with the aspect of duality. If there is an aspect of duality, that measure cannot be established, because that aspect of duality becomes an obstacle, like grasping at a rabbit's horn, wouldn't that be a mistake? Why? Because one cannot say that there is an aspect of wisdom in the sound of the grasper, because it definitely has no nature. However, with that consciousness, there is an obstacle to external characteristics such as blue, and that observation of oneness and multiplicity has the ability, but it is not the true meaning, and it is also not that consciousness takes something apart from ultimate truth. That nature of wisdom that determines the taking of joy, etc., which is without nature, is the nature of the grasper and the grasped; this says that there is no aspect of the grasper, because the nature of the body and action mutually enjoying the taking is determined, so the sound of the grasper is not spoken of in the self-experience of the aspect of wisdom, nor is there a self-reason for the aspect of wisdom to mutually enjoy the taking.

。如是如所生性故，彼如是智相自受中而正安立，如其所說離能取、所取之性。此說為無二，即智相自受現量成就，非一切真實顯示和合。若復執彼決定無分位性，即無二智相中有所動亂，種子隨生，不隨智相無二對現所生。若執決定無二之相，此中還成執著分別，非此智相同法之中而得成就，是故所有一切義中而成譭謗。當知世俗及勝義性，決定如是無所有義。此中顯明義者，如佛所說智即是明，世俗即無明。若明若無明，智如實知別異種類，亦無所生。是故彼等如實不顛倒相，即智明相而為對治。當知決定，若彼勝義諦中決定無自性者，如虛空云彼非對治，以彼所有如理對治真實所行得相應故，如熱自性冷物對治。此不實義表示，無明亦然。以如實義說者，此無二智自性因中有其多種，若此中決定彼世俗相計有性者，此不可說，于所行中即有二相，智實無二。

問：若如前言智即是明、世俗即無明者，如是所說豈非此中自語相違邪？以明自性異世俗有性故。答：明之無二相即是勝義性，此如是說正理成就。若世俗所欲領受，古師仙人於此語中亦有異義，如余處說此不復引。此中如后正理，頌言「性無性違等」。所言「等」者即攝集義。非唯如前所說正理，離分別智對治散亂。此有性無性相違，當知彼亦決定

對治，謂如所有種種性等，無性自性離分別智即是對治。當知此中若性若相，由智力能顯示正義。彼復云何？勝義諦中無有諸色，一性等生。若復無所有，即種種性定見。所言定者是決定義，即一性決定，以明力故作如是說。云何此中作如是說？所以頌言：

「說此色唯名，　　真實無自性；　彼自性分別，　　容受即當止。」

此言「唯名」等者，謂即此般若波羅蜜多中，世尊所說此色唯名。「唯名」者，此即唯想，是故真實勝義諦中有所安立。然色蘊相無自性空，謂由如是因故，即自性分別，於此容受。所分別者，謂堅強性等境果自性，是故有此分別增相，乃起如是自性分別。如是所有自性分別容受多種，故此皆止，止謂止遣。如是等說皆止自性分別散亂。此般若波羅蜜多本母中，復為前義遣除過失，故說頌言：

「色及色自性，　　空如先所說，　彼自性俱相，　　分別此止遣。」

此言「如先說」等者，「說」謂言說，謂即如先所有彼說。何所說邪？故上頌言「色及色自性」，此中空故。彼如是說，遣彼自性俱相分別。上言「色」者，即是色之自共二相。此自共相及色自性是等皆空，于大種等俱相之中起分別增相，彼自性俱相分別對治。問：此與前第三止遣俱相分別行相云何？答：若前

【現代漢語翻譯】現代漢語譯本：對治，指的是如所有種種性等，無性自性離分別智（沒有自性的、本質上遠離分別的智慧）就是對治。應當知道，這裡所說的『性』和『相』，通過智慧的力量能夠顯示真正的意義。那又是什麼呢？在勝義諦（究竟真理）中，沒有諸色（各種物質現象），沒有單一的自性等生起。如果沒有任何所有，那就是對種種性的定見。所說的『定』是決定義，即對單一自性的決定，因為明晰的力量而這樣說。為什麼在這裡這樣說呢？所以頌詞說：『說此色唯名，真實無自性；彼自性分別，容受即當止。』這裡所說的『唯名』等，指的是在《般若波羅蜜多》（Prajnaparamita，完美智慧）中，世尊（釋迦牟尼佛）所說，此色（物質現象）只是一個名稱。『唯名』，這只是一個概念，因此在真實的勝義諦中有所安立。然而色蘊（色，受，想，行，識五蘊之一）的相沒有自性是空性的，因為這樣的原因，即自性分別，於此容受。所分別的，指的是堅強性等境果的自性，因此有這種分別增相，才產生這樣的自性分別。像這樣所有的自性分別容受多種，所以這些都應該停止，停止就是止遣。像這樣說的都是爲了停止自性分別的散亂。這部《般若波羅蜜多》本母中，爲了消除前面意義的過失，所以說了頌詞：『色及色自性，空如先所說，彼自性俱相，分別此止遣。』這裡所說的『如先說』等，『說』指的是言說，指的是像先前所有那些言說。說了什麼呢？所以上面的頌詞說『色及色自性』，這裡是空性的。像這樣說，是爲了遣除那些自性俱相的分別。上面說的『色』，就是色的自相和共相。這個自共相以及色的自性等都是空性的，在大種等俱相之中產生分別增相，那些自性俱相的分別應該對治。問：這與前面第三個止遣俱相分別的行相有什麼不同？答：如果前面...

【English Translation】 English version: The antidote refers to the wisdom of non-inherent existence and detachment from conceptualization (absence of inherent nature and separation from discriminating wisdom), such as all the various natures. It should be known that, within this context, both 'nature' and 'characteristic' can reveal the true meaning through the power of wisdom. What is that? In the ultimate truth (Paramārtha-satya), there are no forms (Rūpa), no single inherent nature arising. If there is nothing at all, then that is a definite view of various natures. The term 'definite' means a definitive decision, that is, a decision about a single nature, and it is spoken in this way because of the power of clarity. Why is it spoken in this way here? Therefore, the verse says: 'Say this form is only a name, truly without inherent existence; that conceptualization of inherent existence, acceptance of it should then cease.' What is meant by 'only a name' etc., is that within this Prajñāpāramitā (Perfection of Wisdom), the Blessed One (Bhagavan, Shakyamuni Buddha) said that this form (Rūpa) is only a name. 'Only a name' means it is only a concept; therefore, it is established in the true ultimate truth. However, the characteristic of the form aggregate (Skandha of Rūpa) is empty of inherent existence, meaning that because of such a cause, there is conceptualization of inherent existence, and acceptance of it. What is conceptualized refers to the inherent nature of the objects and results, such as the nature of solidity; therefore, there is this increase in conceptualization, which then gives rise to such conceptualization of inherent existence. All such conceptualizations of inherent existence accept various things, so all of these should cease; cessation means stopping and eliminating. Such statements are all to stop the scattering of conceptualization of inherent existence. In this original mother of Prajñāpāramitā, to eliminate the faults of the previous meaning, the verse is spoken: 'Form and the inherent existence of form, are empty as previously said; that conceptualization of co-existing characteristics of inherent existence, this should be stopped and eliminated.' What is meant by 'as previously said' etc., 'said' refers to speech, meaning like all those previous statements. What was said? Therefore, the verse above says 'form and the inherent existence of form,' which is empty here. Saying it like this is to eliminate those conceptualizations of co-existing characteristics of inherent existence. The 'form' mentioned above refers to both the self-characteristic and the shared characteristic of form. These self-characteristic and shared characteristic, as well as the inherent existence of form, are all empty; within the co-existing characteristics of the great elements etc., there arises an increase in conceptualization, and those conceptualizations of co-existing characteristics of inherent existence should be counteracted. Question: What is the difference between this and the third practice of stopping and eliminating conceptualizations of co-existing characteristics mentioned earlier? Answer: If earlier...

所說俱相分別散亂者，彼中色及色自性二俱有故；此中止遣俱相者，但為止其自共相故。行相云何？所謂此中堅強性等相差別而有，是謂此中俱相，故此止遣。此亦非唯止遣如是分別，余諸分別散亂亦復止遣。複次頌言：

「不生不滅等，　　所有諸法觀；　佛言若散異，　　彼差別分別。」

此言「不生」等者，謂即如是世尊于般若波羅蜜多中作如是說，觀于諸法不生不滅，是故如是言，若有散異安處，此即差別分別；若見色等差別生滅之相，即此如是色之自性差別分別此中當離，是即止遣差別分別散亂。此如是說，亦復止遣后諸散亂，所以頌言：

「虛假名言等，　　彼法若分別，　聲義二非合，　　彼非自性意。」

此言「虛假」等者，即般若波羅蜜多本母教中和合表示，謂虛假名即想分別，說如后般若波羅蜜多本母教中和會別別如是法，此分別之聲，所有語言法句義等，彼分別俱相，是故聲義二種非自性和合，而非世尊最勝意樂亦非他意樂。若於分別工巧造作，彼復外義取著，即諸愚者安立動亂。如是所行，而非此中有少義可得，以外義執著非語義安立，開諸愚者動亂之門。此中止遣，是相所行隨轉，即于聲義無少可得，以彼如是如名分別不實有故。若於所說事相如名分別，即非意樂。

【現代漢語翻譯】現代漢語譯本：如果說對所有現象進行區分和散亂，那是因為其中色（rupa，物質）和色的自性兩者都存在；這裡阻止對所有現象的區分，只是爲了阻止它們的自共相（svalakṣaṇa and sāmānyalakṣaṇa，自相和共相）。行相（ākāra，形態）是怎樣的呢？就是說，在這裡堅硬性等相的差別而存在，這就是這裡所說的所有現象的區分，因此要阻止它。這不僅僅是阻止這樣的區分，其他的區分和散亂也要阻止。再次，頌文說：『不生不滅等，所有諸法觀；佛言若散異，彼差別分別。』這裡說的『不生』等，是指世尊在般若波羅蜜多（Prajñāpāramitā，智慧到彼岸）中這樣說，觀察諸法不生不滅，因此這樣說，如果有散亂和差異的安立，這就是差別分別；如果看到色等的差別生滅之相，這就是色的自性差別，應該從中遠離，這就是阻止差別分別的散亂。這樣說，也阻止了後面的各種散亂，所以頌文說：『虛假名言等，彼法若分別，聲義二非合，彼非自性意。』這裡說的『虛假』等，是指般若波羅蜜多本母教（Prajñāpāramitā-mātṛkā，般若波羅蜜多的根本）中和合表示，即虛假名就是想分別，就像後面的般若波羅蜜多本母教中和會分別這樣的法，這種區分的聲音，所有語言法句的意義等，這些區分的現象，因此聲音和意義兩種不是自性和合，也不是世尊最殊勝的意樂，也不是其他人的意樂。如果對區分巧妙地進行造作，又對外在的意義產生執著，那就是愚者安立動亂。像這樣所行，其中沒有少許意義可以獲得，因為對外在意義的執著不是語義的安立，而是開啟了愚者動亂之門。這裡阻止的是，隨著現象的形態而隨之轉變，即對於聲音和意義沒有少許可以獲得，因為它們就像名字一樣，區分是不真實的。如果對於所說的事相像名字一樣進行區分，那就不是意樂。

【English Translation】 English version: If it is said that all phenomena are distinguished and scattered, it is because both rūpa (form, matter) and the self-nature of rūpa exist therein; here, the cessation of distinguishing all phenomena is merely to cease their svalakṣaṇa (own-characteristic) and sāmānyalakṣaṇa (general-characteristic). What is the ākāra (aspect, form)? That is to say, here the differences of characteristics such as solidity exist, which is what is meant here by the distinguishing of all phenomena, and therefore it is to be ceased. This is not only to cease such distinctions, but also to cease other distinctions and scatterings. Furthermore, the verse says: 'Non-arising, non-ceasing, etc., all phenomena are observed; The Buddha said if scattered differently, that is differential discrimination.' Here, 'non-arising' etc., refers to the fact that the World-Honored One said in the Prajñāpāramitā (Perfection of Wisdom) that one should observe all phenomena as neither arising nor ceasing. Therefore, it is said that if there is a scattering and different establishment, this is differential discrimination; if one sees the characteristics of arising and ceasing of differences in rūpa etc., then this is the differential nature of rūpa, which should be abandoned, and this is the cessation of differential discrimination and scattering. Saying this also ceases the subsequent scatterings, so the verse says: 'False names, etc., if those dharmas are distinguished, Sound and meaning are not combined, that is not the intention of self-nature.' Here, 'false' etc., refers to the combined expression in the Prajñāpāramitā-mātṛkā (Mother of Prajñāpāramitā), that is, false names are conceptual discriminations, just as in the subsequent Prajñāpāramitā-mātṛkā, such dharmas are combined and distinguished, the sound of this distinction, all the meanings of language, dharma phrases, etc., these are the phenomena of distinction, therefore sound and meaning are not combined with self-nature, nor is it the most excellent intention of the World-Honored One, nor is it the intention of others. If one skillfully fabricates distinctions and becomes attached to external meanings, then that is the establishment of disturbance by fools. Such conduct yields no meaning whatsoever, because attachment to external meanings is not the establishment of semantic meaning, but rather opens the door to the disturbance of fools. What is ceased here is the transformation that follows the form of phenomena, that is, there is nothing to be gained from sound and meaning, because they are like names, and distinctions are not real. If one distinguishes the phenomena spoken of like names, then that is not intention.

由彼因故，此中一切如名如想分別和合不實，有彼所說事相，故非世尊最勝意樂。何以故？若如名于義分別，即于名義有所增廣，于外事中無實能說所說性故。如是止遣如名于義分別散亂。問：何等分別邪？答：謂名分別。彼名亦復無有說者，是故頌言：

「般若波羅蜜，　　佛菩薩亦然；　此所說唯名，　　離實義分別。」

此言「般若波羅蜜」等者，謂名離於義。如是名之實義自性分別，世尊說言，故此止遣。何所說邪？是故頌言「般若波羅蜜，佛菩薩亦然」。此既唯名，般若波羅蜜多中何處容說有實自性？謂由如來如是言故，說名之聲亦無自性。此中所有各別表示佛菩薩名，當知于無二智中非此止遣。此復何因？是故頌言：

「所有聲義止，　　此非事止遣；　如是余亦知，　　語中義決定。」

此言「所有」等者，謂即所有聲、義二種，此說止遣。頌言「此非事止遣」者，謂無二智不止此中事相作用，然彼無言之性不可說故。問：今所說義是為正理，余處云何？頌自答言「如是余亦知」。「如是」者，謂即如是從初所說是義決定。「余」謂所餘種類語中亦然了知，所謂了知此義決定。此中意者，謂于般若波羅蜜多中，如實宣說不顛倒義成就，真實了知一切名性正不可得，以此語義施設表

【現代漢語翻譯】現代漢語譯本：由於那個原因，這裡面的一切，像名字、像想法、像分別，都是虛假的結合，有他們所說的事物表象，所以不是世尊最殊勝的意願。為什麼呢？如果像名字一樣對意義進行分別，就會對名字和意義有所增添和擴充套件，但在外在事物中，沒有真實能說和所說的性質。像這樣阻止和遣除像名字一樣對意義進行分別的散亂。問：什麼樣的分別是不正確的呢？答：就是對名字的分別。那個名字也沒有說者，所以偈頌說：『般若波羅蜜（Prajnaparamita，智慧的完美），佛菩薩（Buddha and Bodhisattva）也是這樣；這裡所說的只是名字，遠離了對真實意義的分別。』這裡說『般若波羅蜜（Prajnaparamita，智慧的完美）』等，是指名字離開了意義。像這樣對名字的真實意義和自性的分別，世尊說了，所以要阻止和遣除。阻止和遣除什麼呢？所以偈頌說『般若波羅蜜（Prajnaparamita，智慧的完美），佛菩薩（Buddha and Bodhisattva）也是這樣』。既然這只是名字，在般若波羅蜜多（Prajnaparamita，智慧的完美）中哪裡能容許有真實的自性呢？因為如來（Tathagata）這樣說，所以說名字的聲音也沒有自性。這裡所有分別表示佛（Buddha）和菩薩（Bodhisattva）的名字，應當知道在無二智（non-dual wisdom）中，不是要阻止和遣除這些。這是什麼原因呢？所以偈頌說：『所有聲音和意義的止息，這不是對事物的止息和遣除；像這樣其餘的也要知道，在語言中意義是確定的。』這裡說『所有』等，是指所有聲音和意義這兩種，這裡說要止息和遣除。偈頌說『這不是對事物的止息和遣除』，是指無二智（non-dual wisdom）不會阻止和遣除這裡的事物表象的作用，然而那個沒有語言的性質是不可說的。問：現在所說的意義是正確的道理，其他地方怎麼樣呢？偈頌自己回答說『像這樣其餘的也要知道』。『像這樣』，是指像這樣從一開始所說的意義是確定的。『其餘』是指其餘種類的語言中也是這樣瞭解，所謂瞭解這個意義是確定的。這裡的意思是說，在般若波羅蜜多（Prajnaparamita，智慧的完美）中，如實宣說不顛倒的意義成就，真實瞭解一切名字的自性是真正不可得的，用這個語言和意義來施設表達。

【English Translation】 English version: Because of that reason, everything here, like names, like thoughts, like discriminations, are unreal combinations, having the appearances of things as they are spoken of, therefore it is not the most supreme intention of the World Honored One (Bhagavan). Why? If one discriminates meaning like a name, then one will add to and expand the name and meaning, but in external things, there is no real nature of being able to speak and being spoken of. In this way, stop and dispel the distraction of discriminating meaning like a name. Question: What kind of discrimination is incorrect? Answer: It is the discrimination of names. That name also has no speaker, therefore the verse says: 'Prajnaparamita (Perfection of Wisdom), Buddhas (Buddha) and Bodhisattvas (Bodhisattva) are also like this; What is spoken of here are only names, apart from the discrimination of real meaning.' Here, saying 'Prajnaparamita (Perfection of Wisdom)' etc., means that the name is apart from the meaning. Like this, the World Honored One (Bhagavan) spoke of the discrimination of the real meaning and nature of the name, so this should be stopped and dispelled. What should be stopped and dispelled? Therefore the verse says 'Prajnaparamita (Perfection of Wisdom), Buddhas (Buddha) and Bodhisattvas (Bodhisattva) are also like this'. Since this is only a name, where in the Prajnaparamita (Perfection of Wisdom) can it be said that there is a real self-nature? Because the Tathagata (Thus Come One) says this, so the sound of the name also has no self-nature. All the separate expressions of the names of Buddhas (Buddha) and Bodhisattvas (Bodhisattva) here, it should be known that in non-dual wisdom (advaita-jnana), these are not to be stopped and dispelled. What is the reason for this? Therefore the verse says: 'All cessation of sound and meaning, this is not the cessation and dispelling of things; Like this, the rest should also be known, in language the meaning is determined.' Here, saying 'all' etc., refers to both sound and meaning, which are said to be stopped and dispelled. The verse says 'this is not the cessation and dispelling of things', which means that non-dual wisdom (advaita-jnana) does not stop and dispel the function of the appearances of things here, but that nature without language is unspeakable. Question: The meaning that is now spoken of is the correct principle, what about other places? The verse answers itself by saying 'Like this, the rest should also be known'. 'Like this' means that the meaning spoken of from the beginning is determined. 'The rest' refers to the rest of the kinds of language, which are also understood in this way, that is, understanding that this meaning is determined. The meaning here is that in the Prajnaparamita (Perfection of Wisdom), the non-inverted meaning is truly declared and accomplished, and it is truly understood that the nature of all names is truly unattainable, and this language and meaning are used to establish expression.

示。複次頌言：

「此無所得正，　　一切名實知；　如義性如是，　　不止遣彼聲。」

此言「此無所得」等者，謂如義之性，彼無所有，不可得故，此說為正。此何所說邪？頌自指言「一切名」。問：何人能實知？答：即一切智。「實」者不顛倒義。「知」謂了知，即真實知故。頌言「不止遣彼聲」者，謂若聲、義二種，彼實義性說不可得，以是因故不止彼聲，謂以聞智所取之聲不可止故。如是當知，決定最勝意樂悲愍所行悉無障礙。如是止遣如義于名分別散亂。如是等義真實意樂說已如順。有論頌言：

「所有所有一切名，　　彼彼諸法有所說，　而彼所說非實有，　　即一切法同法性。　所有彼名名性空，　　能名之名無所有，　而一切法本無名，　　立以強名而表示。　一切唯名此當知，　　一切想中假安立，　彼所聚名差別性，　　當知彼名無所有。」

如尊者須菩提所問般若波羅蜜多中，決定止遣聲、義二邪？故頌釋言：

「須菩提二離，　　聲聲義如是；　菩薩無有名，　　我見此有說。」

此言「須菩提」等者，謂須菩提了知聲、義二種離其安立。此中意者，聲謂說者之聲，聲義謂所說之義。云何菩薩無有名？以菩薩名無所有、不可見故，須菩提于般若波

【現代漢語翻譯】現代漢語譯本：接著，用偈頌說：『此無所得為正見，一切名與實皆知；如實義之自性，不止息那言語之表達。』這裡所說的『此無所得』等，是指如實義的自性，那是沒有實體，不可獲得的，所以說這是正確的。這說的是什麼呢？偈頌自己指明是『一切名』。問：誰能真正地瞭解？答：就是一切智者。『實』是不顛倒的意思。『知』是完全瞭解，也就是真實地瞭解。偈頌說『不止息那言語之表達』，是指如果言語和意義這兩種，那真實的意義自性說是不可獲得的，因為這個原因，不止息那言語，意思是說用聽聞的智慧所理解的言語是不可止息的。應當這樣理解，決定性的最殊勝的意樂和悲憫所做的一切都沒有障礙。像這樣止息和遣除如實義在名相上的分別散亂。像這些意義，真實的意樂已經如順地說過了。有論的偈頌說：『所有所有的一切名，在那些法上有所說，而那些所說的並非實有，即一切法都具有相同的法性。所有那些名稱的自性是空性的，能命名之名也是無所有的，而一切法本來就沒有名字，只是爲了方便才強行安立名字來表示。一切都只是名字，應當知道這一點，一切都是在想像中假立的，那些聚集的名字的差別性，應當知道那些名字都是無所有的。』就像尊者Subhuti（須菩提，佛陀的十大弟子之一，以解空第一著稱）所問的般若波羅蜜多（Prajnaparamita，意為「般若智慧的完成」）中，決定性地止息和遣除言語和意義這兩種邪見嗎？所以用偈頌解釋說：『Subhuti（須菩提）遠離二者，言語和言語的意義就是這樣；菩薩沒有名字，我看到這裡有這樣的說法。』這裡所說的『Subhuti（須菩提）』等，是指Subhuti（須菩提）瞭解言語和意義這兩種都遠離了它們的安立。這裡的意思是，言語是指說話者的聲音，言語的意義是指所說的意義。為什麼菩薩沒有名字？因為菩薩的名字是無所有、不可見的，Subhuti（須菩提）在般若波

【English Translation】 English version: Furthermore, it is said in verse: 『This non-attainment is correct, knowing all names and realities; as the nature of true meaning, it does not stop the expression of speech.』 Here, 『this non-attainment』 and so on, refers to the nature of true meaning, which is without substance and unattainable, therefore it is said to be correct. What is this saying? The verse itself points to 『all names』. Question: Who can truly know? Answer: It is the all-knowing one. 『True』 means non-inverted. 『Knowing』 means fully understanding, that is, truly knowing. The verse says 『it does not stop the expression of speech』, which means that if speech and meaning are two, the true nature of meaning is said to be unattainable, and for this reason, speech is not stopped, meaning that the speech understood by the wisdom of hearing cannot be stopped. It should be understood that the decisive, most excellent intention and compassion in action are without obstacles. In this way, stopping and eliminating the conceptual proliferation of true meaning in names. Like these meanings, the true intention has been spoken of as appropriate. There is a verse in the treatise that says: 『All names that exist, are spoken of in those dharmas, but those spoken of are not truly existent, that is, all dharmas have the same dharma-nature. The nature of all those names is emptiness, the name that names is also without substance, and all dharmas are originally without names, but names are forcibly established to represent them. All are only names, this should be known, all are falsely established in imagination, the differential nature of those gathered names, it should be known that those names are without substance.』 Just as in the Prajnaparamita (Prajnaparamita, meaning 'the perfection of wisdom') asked by the venerable Subhuti (Subhuti, one of the ten great disciples of the Buddha, known for being foremost in understanding emptiness), is the decisive stopping and elimination of the two wrong views of speech and meaning? Therefore, it is explained in verse: 『Subhuti (須菩提) is apart from the two, speech and the meaning of speech are like this; the Bodhisattva has no name, I see that there is such a saying here.』 Here, 『Subhuti (須菩提)』 and so on, refers to Subhuti (須菩提) understanding that both speech and meaning are apart from their establishment. The meaning here is that speech refers to the voice of the speaker, and the meaning of speech refers to the meaning of what is spoken. Why does the Bodhisattva have no name? Because the name of the Bodhisattva is without substance and invisible, Subhuti (須菩提) in the Prajna

羅蜜多中乃有所說。此中意者，決定二種分別性最勝意樂中，遠離虛假聲別異之性，此中決定語言向義表示。是故頌言：

「般若波羅蜜，　　語無決定生，　伺察唯智者，　　此義微妙慧。」

此言「般若波羅蜜」等者，無謂無所有，即般若波羅蜜多中彼和合語決定無所有，無所說、無戲論。如是應知一切語言中所說決定向義。云何是向義？謂即如前如所說義彼解釋門。頌言「伺察唯智者，此義微妙慧」者，「伺察」者，謂細伺審察。「此義」者，即三十二品諸有聲中總說決定。頌言「智者」，即智者之智，能知語義。「微妙慧」者，即畢竟微妙清凈之智。行相云何？謂即此智於一切境界中無著無壞，而般若波羅蜜多於響聲中有所聞故。為表示此義，所以頌言：

「若別義分別，　　相續義除遣；　般若波羅蜜，　　彼言說如響。」

此言「相續義」者，謂若往若現相續造作之義。「除遣」者，棄捨義。謂于如是義棄捨執著。何以故？以般若波羅蜜多若見若聞，彼有所說皆如響聲，又如金光對現色相。以是義故，若往若現相續造作，有所分別有所執著，皆應棄捨。由此般若波羅蜜多中，一切所說皆如響聲，是義總略。複次為欲顯明斯義，如有頌云：

「所有諸教勿厭舍，　　亦復不應生譭謗

【現代漢語翻譯】現代漢語譯本：在羅蜜多（Pāramitā，波羅蜜）中有所闡述。此處的含義是，在決定兩種分別性的最勝意樂中，遠離虛假的音聲差別之性，此處決定了語言所指向的意義。因此頌詞說：

『般若波羅蜜（Prajñāpāramitā，智慧到彼岸），語無決定生，伺察唯智者，此義微妙慧。』

這段話中，『般若波羅蜜』等，意思是無謂、無所有，即般若波羅蜜多中，那些和合的語言決定是無所有的，沒有什麼是可以被說、可以被戲論的。應當如此理解一切語言中所說的決定指向的意義。什麼是所指向的意義呢？就是像前面所說的那樣，解釋那些意義的途徑。頌詞說『伺察唯智者，此義微妙慧』，『伺察』是指仔細地伺候審察。『此義』是指三十二品中所有聲音的總說決定。頌詞說『智者』，是指智者的智慧，能夠理解語言的意義。『微妙慧』是指究竟微妙清凈的智慧。它的行相是怎樣的呢？就是這種智慧在一切境界中沒有執著，沒有損壞，而般若波羅蜜多在響聲中有所聽聞。爲了表示這個意義，所以頌詞說：

『若別義分別，相續義除遣；般若波羅蜜，彼言說如響。』

這段話中，『相續義』是指過去或現在相續造作的意義。『除遣』是棄捨的意思。是指對於這樣的意義，要棄捨執著。為什麼呢？因為般若波羅蜜多無論是見還是聞，它所說的一切都像響聲一樣，又像金光顯現的色相。因為這個緣故，無論是過去還是現在相續造作，有所分別有所執著，都應當棄捨。由此，在般若波羅蜜多中，一切所說都像響聲一樣，這就是總體的概括。再次，爲了顯明這個意義，有頌詞說：

『所有諸教勿厭舍，亦復不應生譭謗』 English version: It is said in the Pāramitā (Perfection). The meaning here is that, in the supreme intention of determining the two kinds of distinctiveness, it is to be away from the nature of false sound differences. Here, the language is determined to point towards meaning. Therefore, the verse says:

'Prajñāpāramitā (Perfection of Wisdom), Words are not decisively born, Only the wise scrutinize, This meaning is subtle wisdom.'

In this passage, 'Prajñāpāramitā' and so on, means meaningless, without anything, that is, in Prajñāpāramitā, those combined words are definitely without anything, there is nothing to be said, nothing to be debated. It should be understood that the determined meaning spoken in all languages is like this. What is the meaning pointed to? It is the way to explain those meanings as mentioned before. The verse says 'Only the wise scrutinize, this meaning is subtle wisdom', 'scrutinize' means to carefully serve and examine. 'This meaning' refers to the general statement of determination in all sounds of the thirty-two chapters. The verse says 'the wise', which refers to the wisdom of the wise, who can understand the meaning of language. 'Subtle wisdom' refers to the ultimate subtle and pure wisdom. What is its form? It is that this wisdom has no attachment and no destruction in all realms, while Prajñāpāramitā is heard in the sound. To express this meaning, the verse says:

'If different meanings are distinguished, Continuous meanings are discarded; Prajñāpāramitā, Its speech is like an echo.'

In this passage, 'continuous meaning' refers to the meaning of continuous creation in the past or present. 'Discarded' means to abandon. It means to abandon attachment to such meanings. Why? Because whether Prajñāpāramitā is seen or heard, everything it says is like an echo, and like the appearance of color in golden light. For this reason, whether it is continuous creation in the past or present, with distinctions and attachments, all should be abandoned. Therefore, in Prajñāpāramitā, everything that is said is like an echo, which is the overall summary. Furthermore, to clarify this meaning, there is a verse that says:

'Do not reject all teachings with aversion, Nor should you give rise to slander.'

【English Translation】 It is said in the Pāramitā (Perfection). The meaning here is that, in the supreme intention of determining the two kinds of distinctiveness, it is to be away from the nature of false sound differences. Here, the language is determined to point towards meaning. Therefore, the verse says: 'Prajñāpāramitā (Perfection of Wisdom), Words are not decisively born, Only the wise scrutinize, This meaning is subtle wisdom.' In this passage, 'Prajñāpāramitā' and so on, means meaningless, without anything, that is, in Prajñāpāramitā, those combined words are definitely without anything, there is nothing to be said, nothing to be debated. It should be understood that the determined meaning spoken in all languages is like this. What is the meaning pointed to? It is the way to explain those meanings as mentioned before. The verse says 'Only the wise scrutinize, this meaning is subtle wisdom', 'scrutinize' means to carefully serve and examine. 'This meaning' refers to the general statement of determination in all sounds of the thirty-two chapters. The verse says 'the wise', which refers to the wisdom of the wise, who can understand the meaning of language. 'Subtle wisdom' refers to the ultimate subtle and pure wisdom. What is its form? It is that this wisdom has no attachment and no destruction in all realms, while Prajñāpāramitā is heard in the sound. To express this meaning, the verse says: 'If different meanings are distinguished, Continuous meanings are discarded; Prajñāpāramitā, Its speech is like an echo.' In this passage, 'continuous meaning' refers to the meaning of continuous creation in the past or present. 'Discarded' means to abandon. It means to abandon attachment to such meanings. Why? Because whether Prajñāpāramitā is seen or heard, everything it says is like an echo, and like the appearance of color in golden light. For this reason, whether it is continuous creation in the past or present, with distinctions and attachments, all should be abandoned. Therefore, in Prajñāpāramitā, everything that is said is like an echo, which is the overall summary. Furthermore, to clarify this meaning, there is a verse that says: 'Do not reject all teachings with aversion, Nor should you give rise to slander.'

；　見如實已住真實，　　以彼真實而表說。」

今此義中總略所成，表示頌言：

「總略如是義，　　般若等依止；　如是義循環，　　復別義依止。」

此言「總略如是等」者，所有十萬頌般若波羅蜜多總略一切如是等義，皆依止此般若波羅蜜多相續三十二品總略攝故。如是當知，后無增廣。頌言「如是義循環」者，謂于如是義一向重複循環研核。問：研核何等義邪？頌自答言「別義依止」。此中所說別義之言，即問難別義。問謂分別差別，問難有所依據。謂菩提分法佛功德蘊，於此法中如是重複循環研核。若如是總略所說所成別義，有依據故，即三十二品各別自性收攝循環。今此所釋八千頌般若波羅蜜多，一切文義普盡所釋，所生福聚畢竟廣大悉用迴向。故頌說言：

「般若波羅蜜，　　正攝八千頌；　彼所得福蘊，　　皆從般若生。」

此言「般若波羅蜜，正攝八千頌」者，謂此八千頌般若波羅蜜多中所說自性。「八千」者，此之數量，普攝如是數量中義。總聚已釋。頌言「正」者，不顛倒義。彼正教中何所生邪？頌自答言「彼所得福蘊」。「得」者獲義。如是清凈所成福聚，皆從般若波羅蜜多出生。以般若波羅蜜多出生故，所得福聚甚深廣大。以是所得深廣福聚，普用迴向一

【現代漢語翻譯】現代漢語譯本：　　『如實見已安住于真實，就以那真實來表達。』　　現在這段經文總括地說明了要點，用偈頌來表示：　　『總括就是這樣的意義，般若（Prajna Paramita，智慧到彼岸）等等所依止的；這樣的意義循環往復，又依止於個別的意義。』　　這裡說的『總括就是這樣等等』，是指所有十萬頌的《般若波羅蜜多》總括了一切這樣的意義，都依止於這《般若波羅蜜多》相續的三十二品總括攝持的緣故。應當這樣理解，後面沒有增廣。偈頌說『這樣的意義循環』，是指對於這樣的意義一再重複循環地研核。問：研核的是什麼意義呢？偈頌自己回答說『依止於個別的意義』。這裡所說的個別意義，就是問難的個別意義。問是指分別差別，問難有所依據。就是菩提分法（bodhipaksika-dharmas，通往覺悟的要素）、佛功德蘊（Buddha গুণা Samucchaya，佛陀的功德集合），于這些法中這樣重複循環地研核。如果這樣總括所說的所成就的個別意義，因為有依據，就是三十二品各自的自性收攝循環。現在所解釋的八千頌《般若波羅蜜多》，一切文義都詳盡地解釋了，所產生的福德聚集畢竟廣大，全部用來回向。所以偈頌說：　　『般若波羅蜜，正確地攝持八千頌；從中所得的福德蘊藏，都從般若產生。』　　這裡說的『般若波羅蜜，正確地攝持八千頌』，是指這八千頌《般若波羅蜜多》中所說的自性。『八千』，是這個數量，普遍攝持瞭如此數量中的意義。總聚已經解釋完畢。偈頌說『正』，是不顛倒的意義。從這正確的教法中產生什麼呢？偈頌自己回答說『從中所得的福德蘊藏』。『得』是獲得的意思。這樣清凈所成就的福德聚集，都從《般若波羅蜜多》出生。因為從《般若波羅蜜多》出生，所以所得的福德聚集非常深廣。因為這所得的深廣福德聚集，普遍用來回向一切。

【English Translation】 English version: 　　'Having seen reality as it is and dwelling in truth, one expresses it with that truth.' 　　Now, in this meaning, the essence is summarized, expressed in verse: 　　'The summary is such meaning, relying on Prajna Paramita (Perfection of Wisdom) and so on; such meaning cycles, and relies on separate meanings.' 　　Here, 'the summary is such and so on' means that all the meanings of the hundred thousand verses of the Prajna Paramita are summarized, all relying on the thirty-two chapters of the continuous Prajna Paramita, which comprehensively hold them. It should be understood that there is no further expansion. The verse 'such meaning cycles' refers to repeatedly and cyclically examining such meaning. Question: What meaning is examined? The verse answers itself, 'relying on separate meanings.' The separate meanings mentioned here are the separate meanings of questions and difficulties. 'Question' refers to distinguishing differences, and questions and difficulties have a basis. That is, the bodhipaksika-dharmas (factors of enlightenment), the Buddha গুণা Samucchaya (collection of Buddha's qualities), are repeatedly and cyclically examined in these dharmas. If the separate meanings that are summarized and achieved in this way have a basis, then the individual natures of the thirty-two chapters are collected and cycled. Now, the eight thousand verses of the Prajna Paramita that are explained here, all the meanings of the text are exhaustively explained, and the accumulated merit is ultimately vast, all of which is dedicated. Therefore, the verse says: 　　'The Prajna Paramita, correctly holds the eight thousand verses; the accumulation of merit obtained from it, all arises from Prajna.' 　　Here, 'the Prajna Paramita, correctly holds the eight thousand verses' refers to the nature spoken of in these eight thousand verses of the Prajna Paramita. 'Eight thousand' is the quantity, universally holding the meaning within such quantity. The general collection has been explained. The verse 'correctly' means without inversion. What arises from this correct teaching? The verse answers itself, 'the accumulation of merit obtained from it.' 'Obtained' means acquired. The accumulation of merit achieved in this pure way all arises from the Prajna Paramita. Because it arises from the Prajna Paramita, the accumulation of merit obtained is very profound and vast. Because this profound and vast accumulation of merit is obtained, it is universally dedicated to all.

切世間，悉令獲得般若波羅蜜多畢竟勝妙清凈之智，於是無虛妄勝第一義諸正句中如理伺察。我此所造解釋之文所生福聚，今此說意者，普令一切世間悉得清凈。頌曰：

「釋迦師子諸苾芻，　　所有如是福高勝，　此所說意利世間，　　由勝福故住真實。」

佛母般若波羅蜜多圓集要義釋論卷第四

【現代漢語翻譯】現代漢語譯本：愿一切世間都能獲得般若波羅蜜多（Prajnaparamita，智慧到彼岸）究竟殊勝清凈的智慧，從而在真實不虛、殊勝第一義的各種正確言辭中如理觀察。我這所造的解釋文章所產生的福德，現在以此迴向，愿一切世間都能得到清凈。頌曰：『釋迦（Shakya，釋迦族）獅子（指佛陀）的眾比丘（bhikshu，出家修行的僧人），所有這樣的福德高勝，以此所說的意義利益世間，由於殊勝的福德而安住于真實。』《佛母般若波羅蜜多圓集要義釋論》卷第四

【English Translation】 English version: May all beings in the world attain the ultimate, supreme, and pure wisdom of Prajnaparamita (Perfection of Wisdom), and thereby, in all true and non-deceptive, supreme, and ultimate correct statements, may they observe with proper reasoning. May the accumulation of merit arising from this explanatory text that I have composed, now with this intention, universally purify all beings in the world. Verse: 『May all the bhikshus (monks) of Shakya (the Shakya clan) Lion (referring to the Buddha), with all such supreme and excellent merit, benefit the world with the meaning explained herein, and by virtue of this supreme merit, abide in truth.』 The Commentary on the Essential Meaning of the Compendium of the Mother Buddha Prajnaparamita, Volume Four