T33n1711_般若波羅蜜多心經贊
大正藏第 33 冊 No. 1711 般若波羅蜜多心經贊
No. 1711 [cf. No. 251]
佛說般若波羅蜜多心經贊
沙門 測撰
將釋此經四門分別。一教起因緣。二辨經宗體。三訓釋題目。四判文解釋。
言教起者竊以至理幽寂妙絕有無之境。法相甚深能超名言之表。然則趣理無方乃開二藏之說設教有依具現三身之應。可謂泉水澄清月影頓現諸敵冥動天鼓自鳴。然則應物有時隨機接引。所以如來說三法輪未入法者令趣入。故波羅奈國施鹿林中創開生死涅槃因果。此則第一四諦法輪能除我執。為已入者回趣大乘。鷲峰山等十六會中說諸般若。此是第二無相法輪。由斯漸斷有性法執。而於空執猶未能遣。是故第三蓮華藏等凈穢土中說深密等了義大乘。具顯空有兩種道理。雙除有無二種偏執此即教之興也。
言宗體者體即總明能詮教體。宗者別顯諸教所詮。然佛教體諸說不同。薩婆多宗用聲為體名等無記聲是善故。依經部宗相續假聲離聲無別名句等故。依大乘宗諸教不同有處唯聲如無垢稱。或有佛土聲為佛事。有處但用名等為體如成唯識。法無礙智名等為境有處合說聲及名等如十地經云。說聽之者皆依二事。謂聲名等如何。諸教有此異者據實以假從
【現代漢語翻譯】 現代漢語譯本： 大正藏第 33 冊 No. 1711 《般若波羅蜜多心經贊》
No. 1711 [cf. No. 251]
《佛說般若波羅蜜多心經贊》
沙門 測 撰
將要解釋這部經，分為四個方面：一、教法興起的因緣。二、辨明經的宗和體。三、訓釋題目。四、判別經文並加以解釋。
說到教法興起的原因，我認為至高的真理幽深寂靜，精妙地超越了有和無的境界。佛法的法相非常深奧，能夠超越名言概念的表達。因此，爲了趨向真理，沒有固定的方法，所以開啟了聲聞藏和菩薩藏的說法；爲了設立教法有所依據，就具足顯現了法身、報身、應化身這三身。這可以說是泉水澄清，月亮的影子立刻顯現；各種敵對勢力在暗中活動，天鼓自然鳴響。因此，應機施教有時節因緣，隨機接引眾生。所以如來說三次法輪，對於還沒有進入佛法的人，讓他們趣入佛法。所以在波羅奈國（Varanasi）施鹿林中，開始宣說生死涅槃的因果。這是第一次四諦法輪，能夠去除我執。爲了已經進入佛法的人，回小向大趣向大乘。在鷲峰山（Vulture Peak Mountain）等十六次法會中，宣說諸部《般若經》。這是第二次無相法輪。由此逐漸斷除有性法的執著。但是對於空性的執著仍然不能去除。所以第三次在蓮華藏（Lotus Treasury）等清凈或不清凈的國土中，宣說《深密解脫經》等了義大乘經典，詳細地闡明空有兩種道理，同時去除有和無兩種偏頗的執著。這就是教法興起的原因。
說到宗和體，體就是總括地說明能詮釋教法的體性。宗就是分別地顯示諸教所詮釋的內容。然而佛教的體性，各種說法不同。薩婆多部（Sarvastivada）認為用聲音作為體性，因為名稱等是無記的聲音，聲音是善的。依據經部宗（Sautrantika）的觀點，相續的假名和聲音沒有區別，名稱語句等也是如此。依據大乘宗（Mahayana）的觀點，各種教法不同，有的地方只有聲音，如《維摩詰經》（Vimalakirti Sutra）。或者有的佛土，聲音就是佛事。有的地方只用名稱等作為體性，如《成唯識論》（Vijnaptimatrata-siddhi）。法無礙智（Pratibhana-jnana）以名稱等為境界。有的地方合起來說聲音和名稱等，如《十地經》（Dasabhumika Sutra）說：『宣說和聽聞的人都依據兩件事，就是聲音和名稱等。』為什麼各種教法有這些不同呢？據實以假，隨順世俗的說法。
【English Translation】 English version: Taisho Tripitaka Volume 33, No. 1711 Commentary on the Heart Sutra of the Perfection of Wisdom
No. 1711 [cf. No. 251]
Commentary on the Heart Sutra of the Perfection of Wisdom Spoken by the Buddha
Compiled by the Shramana Ce
To explain this sutra, there are four aspects to distinguish: 1. The causes and conditions for the arising of the teachings. 2. Discriminating the doctrine and essence of the sutra. 3. Explaining the title. 4. Judging the text and interpreting it.
Speaking of the arising of the teachings, I believe that the ultimate truth is profound and tranquil, subtly transcending the realm of existence and non-existence. The Dharma's characteristics are very deep, capable of surpassing the expression of names and concepts. Therefore, to approach the truth, there is no fixed method, so the teachings of the Sravaka Pitaka and Bodhisattva Pitaka are opened; to establish the teachings with a basis, the three bodies of Dharmakaya, Sambhogakaya, and Nirmanakaya are fully manifested. It can be said that the spring water is clear, and the moon's reflection immediately appears; various hostile forces move in the dark, and the heavenly drum sounds naturally. Therefore, teaching according to the occasion has its timing, and beings are guided according to their capacity. Therefore, the Tathagata spoke the three turnings of the Dharma wheel, so that those who have not yet entered the Dharma may enter. Therefore, in the Deer Park (Mrigadava) in Varanasi (波羅奈國), he began to speak of the causes and effects of birth, death, and Nirvana. This is the first turning of the Four Noble Truths Dharma wheel, which can remove the attachment to self. For those who have already entered the Dharma, they turn from the small to the great, heading towards the Mahayana. In the sixteen assemblies such as Vulture Peak Mountain (鷲峰山), the various Prajna Sutras were spoken. This is the second turning of the formless Dharma wheel. From this, the attachment to the nature of existence is gradually cut off. However, the attachment to emptiness still cannot be removed. Therefore, the third time, in pure or impure lands such as the Lotus Treasury (蓮華藏), the definitive meaning Mahayana sutras such as the Samdhinirmocana Sutra (深密解脫經) are spoken, explaining in detail that there are two aspects to emptiness, simultaneously removing the two biased attachments to existence and non-existence. This is the reason for the arising of the teachings.
Speaking of the doctrine and essence, the essence is to comprehensively explain the nature of the teachings that can be expressed. The doctrine is to separately show what the various teachings explain. However, the nature of Buddhist teachings varies according to different views. The Sarvastivada (薩婆多部) school believes that sound is used as the essence, because names and so on are unrecordable sounds, and sound is good. According to the Sautrantika (經部宗) school, there is no difference between the continuous designation and sound; names, sentences, and so on are also like this. According to the Mahayana (大乘宗) school, the various teachings differ; in some places, there is only sound, such as in the Vimalakirti Sutra (維摩詰經). Or in some Buddha lands, sound is the Buddha's work. In some places, only names and so on are used as the essence, such as in the Vijnaptimatrata-siddhi (成唯識論). Pratibhana-jnana (法無礙智) takes names and so on as its object. In some places, sound and names and so on are spoken together, as the Dasabhumika Sutra (十地經) says: 'Those who proclaim and those who listen both rely on two things, namely sound and names and so on.' Why do the various teachings have these differences? According to reality, use the provisional to accord with worldly speech.
實皆用聲及名等以為體性。而諸聖教各據一義故不相違。所以者何以假從實用聲為體離聲無別名句等故。以體從用名等為體能詮諸法自性差別。二所依故。假實相藉合說為體隨闕一種說不成。故以境從心用識為體。經說諸法不離識故攝妄歸真用如為體仁王等說諸法性故。所詮宗者略有三種。一隨病別宗二部別顯宗三約時辨宗。隨病別宗者謂諸有情由無明故起貪瞋等八萬四千諸塵勞門。是故如來應病設藥。蘊等八萬四千法門由此一一隨其所應。蘊處界等為所詮宗。部別顯宗者於一一部雖有諸門究其意趣隨部各別。如法華經一乘為宗無垢即以不二為宗。依涅槃經佛性為宗華嚴賢聖因果為宗。自余諸部準上應知。約時辨宗者雖諸聖教部類眾多就時辨宗不過三種。三種即是四諦無相了義大乘如深密說。今此一部諸宗之中無相為宗。
佛說般若波羅蜜多心經 言題目者佛說即是標能說主。梵音佛陀此翻名覺。具真俗智自他覺滿故名為佛。開敷妙門令眾生解名之為說。般若波羅蜜多辨所說法。此土翻為智到彼岸。心經正顯能詮之教。盧道之中心王獨秀于諸般若此教最尊。從諭立名故曰心也。經有二義貫穿攝持。貫穿所應說義攝持所化生故。此即依主就能所詮法諭立號故言佛說般若波羅蜜多心經。
觀自在菩薩 第四判
【現代漢語翻譯】 現代漢語譯本： 實皆以聲音和名稱等作為其體性。而各種聖教經典各自依據一個義理，因此並不互相違背。為什麼這樣說呢？因為假名是從實用出發，以聲音為體性，離開了聲音就沒有其他的名稱語句等。以體性從實用出發，名稱等作為體性，能夠詮釋諸法的自性差別。這是因為有能詮和所詮兩種所依。假名和實法相互依存，合起來才能說是體性，缺少任何一種都不能成立。所以從境界出發，以心識的作用為體性。經典說諸法不離識，這是攝妄歸真，以『如』為體性。《仁王經》等經典闡述諸法實性。所要詮釋的宗旨，大致有三種：一是隨病別宗，二是部別顯宗，三是約時辨宗。隨病別宗是指，各種有情眾生由於無明，生起貪嗔等八萬四千種煩惱。因此，如來應病設藥，用蘊等八萬四千種法門，由此一一隨其所應，以蘊、處、界等作為所詮釋的宗旨。部別顯宗是指，在每一部經典中，雖然有各種法門，但探究其意趣，各部經典各有側重。如《法華經》以一乘為宗旨，《無垢經》就以不二為宗旨。依據《涅槃經》，佛性為宗旨，《華嚴經》以賢聖因果為宗旨。其餘各部經典，可以參照以上進行理解。約時辨宗是指，雖然各種聖教經典部類眾多，但就時代而言，所辨明的宗旨不過三種。這三種就是四諦、無相、了義大乘，如《深密經》所說。現在這部經典，在各種宗旨之中，以無相為宗旨。
《佛說般若波羅蜜多心經》的題目中，「佛說」是標明能說的主體。梵語「佛陀」（Buddha），翻譯成漢語是「覺」的意思。具備真智和俗智，自覺覺他圓滿，所以稱為佛。開啟微妙法門，使眾生理解，稱為「說」。「般若波羅蜜多」（Prajnaparamita）是辨明所說的法，在漢語中翻譯為「智慧到彼岸」。「心經」正是顯示能詮之教。如同道路的中心，君王獨自秀出，在各種般若經典中，這部經典最為尊貴。這是從比喻來立名，所以說是「心」的意思。「經」有兩種含義：貫穿和攝持。貫穿所應說的義理，攝持所要教化的眾生。這是依據能詮和所詮的法，用比喻來立名，所以說是《佛說般若波羅蜜多心經》。
「觀自在菩薩」（Avalokiteśvara Bodhisattva）——第四個判釋。
【English Translation】 English version: All phenomena use sound and name, etc., as their inherent nature. However, the various sacred teachings each rely on a single meaning, and therefore do not contradict each other. Why is this so? Because the provisional name originates from practical use, with sound as its inherent nature. Apart from sound, there are no separate names, phrases, etc. Taking inherent nature from practical use, names, etc., serve as the inherent nature, capable of explaining the self-nature and differences of all dharmas. This is because there are two supports: the expresser and the expressed. The provisional and the real rely on each other, and only together can they be considered the inherent nature; lacking either one, it cannot be established. Therefore, from the perspective of the object, the function of consciousness is taken as the inherent nature. The scriptures say that all dharmas are inseparable from consciousness, which is to return from delusion to truth, taking 'suchness' as the inherent nature. The Renwang Sutra (仁王經) and other scriptures explain the real nature of all dharmas. The doctrine to be explained roughly has three types: one is the doctrine differentiated by illness, the second is the doctrine manifested by division of the scriptures, and the third is the doctrine distinguished by time. The doctrine differentiated by illness refers to how sentient beings, due to ignorance, give rise to eighty-four thousand gates of defilements such as greed and anger. Therefore, the Tathagata prescribes medicine according to the illness, using eighty-four thousand Dharma gates such as the skandhas (蘊). Accordingly, each of these uses the skandhas, ayatanas (處), and dhatus (界), etc., as the doctrine to be explained. The doctrine manifested by division of the scriptures refers to how, within each scripture, although there are various Dharma gates, when their intent is explored, each scripture has its own emphasis. For example, the Lotus Sutra (法華經) takes the One Vehicle (一乘) as its doctrine, the Vimalakirti Sutra (無垢經) takes non-duality as its doctrine. According to the Nirvana Sutra (涅槃經), Buddha-nature (佛性) is the doctrine, and the Avatamsaka Sutra (華嚴經) takes the causes and effects of the sages as its doctrine. The remaining scriptures should be understood in accordance with the above. The doctrine distinguished by time refers to how, although there are many categories of sacred teachings, in terms of time, the doctrines distinguished are no more than three. These three are the Four Noble Truths (四諦), non-form (無相), and the definitive meaning of the Great Vehicle (了義大乘), as stated in the Samdhinirmocana Sutra (深密經). Now, this scripture, among the various doctrines, takes non-form as its doctrine.
In the title of the Heart Sutra (Prajnaparamita Hrdaya Sutra) (佛說般若波羅蜜多心經), 'spoken by the Buddha' indicates the subject who is able to speak. The Sanskrit word 'Buddha' (佛陀) is translated into Chinese as '覺', meaning 'awakening'. Possessing both true wisdom and conventional wisdom, being fully awakened for oneself and others, is why one is called a Buddha. To open up the wonderful Dharma gate and enable sentient beings to understand is called 'speaking'. 'Prajnaparamita' (般若波羅蜜多) clarifies the Dharma being spoken, and is translated into Chinese as 'wisdom reaching the other shore'. The 'Heart Sutra' precisely reveals the teaching that can be expressed. Like the center of a road, a king stands out alone; among the various Prajnaparamita scriptures, this scripture is the most venerable. This is establishing a name from a metaphor, so it is called 'Heart'. 'Sutra' (經) has two meanings: to string together and to uphold. To string together the meaning that should be spoken, and to uphold the sentient beings to be taught. This is establishing a name based on the Dharma that can be expressed and the Dharma that is expressed, using a metaphor, so it is called the Prajnaparamita Heart Sutra.
'Avalokiteśvara Bodhisattva' (觀自在菩薩) - the fourth judgment.
文解釋。於此經中總有三分。初明能觀智次舍利子下辨所觀境。后以無所得故下顯所得果。所以無序及流通者于諸般若簡集綱要。故唯正宗無序流通如觀音經不具三分。觀自在菩薩者就初分中復分為二。初標能觀人次辨觀智體。此即第一標能觀人。若依舊本名觀世音。觀諸世間稱菩薩名音聲語業。以救諸難因而立號名觀世音。猶未能顯觀身意業。而今本云觀自在者內證二空外觀三業。不依功用任運自在故曰觀自在。今此菩薩實是因位一生補處。為已成佛設爾何失。若是菩薩如何會釋觀音三昧。彼經說曰佛告阿難我今道實其事不虛。我念觀世音菩薩於我前成佛號曰正法明如來應供正遍知明行足善逝世間解無上士調御丈夫佛世尊。我于彼時為彼佛下作苦行弟子。若是佛者如何會釋觀音授記。故彼經曰善男子阿彌陀佛壽命無量百千億劫。當有終極當般涅槃。復曰善男子阿彌陀佛正法滅後過中夜分明星出時。觀世音菩薩於七寶菩提樹下結加趺坐成等正覺。號普光功德山王如來十號具足。乃至國名眾寶莊嚴。又無量壽曰觀音菩薩於是國土修菩薩行。命終轉化生彼佛國。解曰觀音名同人異故彼此說互不相違。如法華經諸佛同號日月燈明。又解觀音自有二種一實二化。一者實身如觀音經二者化身如無量壽。如法華論。釋迦如來成道已
【現代漢語翻譯】 現代漢語譯本 這段文字是對經文的解釋。這部經總共有三個部分。首先闡明能觀的智慧，接著從『舍利子』開始辨析所觀的境界，最後以『以無所得故』來彰顯所得到的果報。之所以沒有序分和流通分，是因為這部經是對各種般若經的簡要綱要。因此只有正宗分，沒有序分和流通分，就像《觀音經》沒有完整的三分一樣。 『觀自在菩薩』，在初分中又分為兩個部分。首先標明能觀的人，其次辨析觀智的本體。這第一句就是標明能觀的人。如果按照舊的版本，名字是『觀世音』（Avalokiteśvara），觀察世間稱念菩薩名號的聲音和語言行為，爲了救度各種苦難而立名，稱為觀世音。但這還不能完全顯現觀察身、意、業。而現在的版本說『觀自在』（Avalokiteśvara）是內在證悟二空，外觀照身口意三業，不依賴於功用，任運自在，所以叫做觀自在。現在的這位菩薩實際上是因位上的候補佛，即使說他已經成佛也沒有什麼過失。如果是菩薩，又該如何解釋《觀音三昧經》中的說法呢？那部經中說，佛告訴阿難，我現在說的是真實的事情，絕不虛假。我回憶起觀世音菩薩在我之前成佛，佛號是正法明如來（Zhengfaming rulai），應供（Arhat），正遍知（Samyak-sambuddha），明行足（Vidya-charana-sampanna），善逝（Sugata），世間解（Lokavid），無上士（Anuttara），調御丈夫（Purusha-damya-sarathi），佛（Buddha），世尊（Bhagavan）。我那時是那位佛座下的苦行弟子。如果是佛，又該如何解釋《觀音授記經》中的說法呢？那部經中說，善男子，阿彌陀佛（Amitabha）的壽命是無量百千億劫，終究會有終結，會般涅槃（Parinirvana）。又說，善男子，阿彌陀佛的正法滅度后，過了半夜，當啟明星出現時，觀世音菩薩在七寶菩提樹下結跏趺坐，成就正等正覺，佛號是普光功德山王如來（Puguang gongdeshan wang rulai），十號具足，乃至國名叫眾寶莊嚴。還有《無量壽經》說，觀音菩薩在這個國土修行菩薩行，命終後轉化往生到那個佛國。 解釋說，觀音的名字相同，但人不同，所以彼此的說法並不互相違背。就像《法華經》中諸佛都同號日月燈明一樣。又解釋說，觀音自身有兩種，一是實，二是化。一是實身，如《觀音經》所說；二是化身，如《無量壽經》所說。如《法華論》所說，釋迦如來（Sakyamuni）成道后
【English Translation】 English version This passage is an explanation of the scripture. In this scripture, there are three parts in total. First, it clarifies the wisdom of the one who observes (能觀智), then, starting from 'Sariputra (舍利子)', it distinguishes the realm being observed (所觀境), and finally, with 'because there is nothing to be obtained (以無所得故)', it reveals the fruit obtained (所得果). The reason why there is no introductory section (序分) and concluding section (流通分) is that this scripture is a concise summary of various Prajna (般若) scriptures. Therefore, there is only the main section (正宗分), without the introductory and concluding sections, just like the Avalokitesvara Sutra (觀音經) does not have the complete three sections. 'Avalokitesvara Bodhisattva (觀自在菩薩)', in the first section, is further divided into two parts. First, it identifies the person who observes (能觀人), and second, it distinguishes the essence of the wisdom of observation (觀智體). This first sentence identifies the person who observes. According to the old version, the name is 'Avalokitesvara (觀世音)', observing the sounds and verbal actions of sentient beings in the world who call upon the Bodhisattva's name, and establishing the name in order to save them from various sufferings, hence the name Avalokitesvara. However, this does not fully reveal the observation of body, mind, and actions. The current version says 'Avalokitesvara (觀自在)' is the inner realization of the two emptinesses (二空), and the outer observation of the three karmas of body, speech, and mind (三業), not relying on effort, but being naturally at ease, hence the name Avalokitesvara. This Bodhisattva is actually a Buddha-candidate in the causal stage (因位一生補處). Even if it is said that he has already become a Buddha, there is no fault. If he is a Bodhisattva, how can the statement in the Avalokitesvara Samadhi Sutra (觀音三昧經) be explained? That scripture says that the Buddha told Ananda (阿難), 'I am now telling the truth, not falsely. I recall that Avalokitesvara Bodhisattva became a Buddha before me, and his Buddha name is Zhengfaming rulai (正法明如來), Arhat (應供), Samyak-sambuddha (正遍知), Vidya-charana-sampanna (明行足), Sugata (善逝), Lokavid (世間解), Anuttara (無上士), Purusha-damya-sarathi (調御丈夫), Buddha (佛), Bhagavan (世尊). At that time, I was a disciple practicing asceticism under that Buddha.' If he is a Buddha, how can the statement in the Avalokitesvara Prediction Sutra (觀音授記經) be explained? That scripture says, 'Good man, Amitabha (阿彌陀佛)'s life is immeasurable for hundreds of thousands of billions of kalpas (劫), and will eventually come to an end, and will enter Parinirvana (般涅槃).' It also says, 'Good man, after the extinction of Amitabha's Dharma, after midnight, when the morning star appears, Avalokitesvara Bodhisattva will sit in full lotus posture under the seven-jeweled Bodhi tree, and attain perfect enlightenment, and his Buddha name will be Puguang gongdeshan wang rulai (普光功德山王如來), complete with the ten titles, and even the name of the country will be adorned with many treasures.' Furthermore, the Infinite Life Sutra (無量壽經) says that Avalokitesvara Bodhisattva cultivates the Bodhisattva path in this land, and after the end of his life, he will be transformed and reborn in that Buddha land. The explanation says that the name Avalokitesvara is the same, but the person is different, so the statements do not contradict each other. Just like in the Lotus Sutra (法華經), all Buddhas have the same name, Sun-Moon-Lamp-Brightness. It is also explained that Avalokitesvara himself has two kinds, one is real and the other is manifested. One is the real body, as mentioned in the Avalokitesvara Sutra; the other is the manifested body, as mentioned in the Infinite Life Sutra. As stated in the Treatise on the Lotus Sutra (法華論), after Sakyamuni Buddha (釋迦如來) attained enlightenment
久就化相故。今乃成佛雖有兩釋。后解為勝順諸聖教不違理故。
行深般若波羅蜜多時者 第二辨能觀智于中有二。初明智體后辨智用。此辨智體行謂進行是能觀智深即甚深。深有二種一者即行深。無分別智內證二空離諸分別。無能所行以為行相故名行深。故大品曰不見行不見不行是名菩薩行深般若。二者境深謂二空理離有無相絕諸戲論。無分別智證此深境故曰行深。梵音般若此翻名智。言波羅者名為彼岸。蜜多名到順彼應云智彼岸到。從此方語智到彼岸。因智斷障至涅槃城是故說為智到彼岸。時謂時分智度論說依有為法假說時分。而時數等非蘊處等諸數所攝法。沙門論亦同此釋。故彼論曰因法假名時離法無別時。瑜伽等說有為法上前後分位假立時分。不相應法行蘊所攝。依佛地論亦同此說故彼論曰立不相應時節分位。或心影像總釋意曰。般若有三謂即文字觀照實相為顯觀照簡實相等。故言行深般若波羅蜜多時(此中應說三種般若)。
照見五蘊皆空者 辨其智用用有二種。一者自利二者利他此明觀空即是自利。將釋此文先敘諸觀后依前觀。釋此經文言諸觀者若夫佛法甚深本唯一味。學者未悟乃成異說。是故世尊佛地經說佛告妙生譬如種種大小眾流。未入大海各別所依水有差別水有增減。若入大海無別所
【現代漢語翻譯】 『久就化相故。今乃成佛雖有兩釋。后解為勝順諸聖教不違理故。』意思是說，雖然對於『長久以來示現化身，如今才成就佛果』有兩種解釋，但后一種解釋更為殊勝，因為它符合諸聖賢的教導，不違背真理。
『行深般若波羅蜜多時者』，這是第二部分，辨析能觀的智慧，其中包含兩個方面：首先闡明智慧的本體，然後辨析智慧的作用。這裡辨析的是智慧的本體，『行』指的是『進行』，是能觀的智慧，『深』指的是『甚深』。『深』有兩種：一種是『行深』，即無分別智內在證悟二空（人空和法空），遠離各種分別，沒有能觀者和所觀境，以『無所行』作為其行相，所以稱為『行深』。因此，《大品般若經》說：『不見行，不見不行，這叫做菩薩行深般若』。另一種是『境深』，指的是二空的真理，遠離有和無的相對，斷絕各種戲論。無分別智證悟這種深奧的境界，所以說『行深』。梵語『般若(Prajna)』，翻譯成漢語是『智慧』。『波羅(Pāram)』的意思是『彼岸』，『蜜多(Mitā)』的意思是『到達』，按照順序應該說『智彼岸到』，按照此地的語言習慣則說『智慧到達彼岸』。因為智慧斷除煩惱，到達涅槃(Nirvana)之城，所以說是『智慧到達彼岸』。『時』指的是時分，智度論說，依據有為法假立時分，而時間、數量等不屬於蘊、處等各種數量所包含的法。《沙門果經》的解釋也相同，所以該經說：『因為法的緣故假名為時，離開法就沒有另外的時間』。《瑜伽師地論》等說，在有為法上，前後分位假立時分，屬於不相應行蘊所攝。依據《佛地經論》，也是同樣的說法，所以該論說：『建立不相應的時節分位』，或者說是心的影像。總的來說，般若有三種，即文字般若、觀照般若、實相般若，爲了彰顯觀照般若，簡別實相般若等，所以說『行深般若波羅蜜多時』（這裡應該說三種般若）。
『照見五蘊皆空者』，辨析智慧的作用，作用有兩種：一是自利，二是利他。這裡闡明觀空就是自利。在解釋這段經文之前，先敘述各種觀法，然後依據前面的觀法來解釋這段經文。說到各種觀法，佛法非常深奧，本來只有一種味道，但學者沒有領悟，就形成了各種不同的說法。因此，世尊在《佛地經》中說，佛告訴妙生，譬如各種大小河流，沒有流入大海之前，各自有不同的源頭，水有差別，水量有增減，如果流入大海，就沒有差別了。
【English Translation】 『久就化相故。今乃成佛雖有兩釋。后解為勝順諸聖教不違理故。』 This means that although there are two explanations for 'having manifested in various forms for a long time, and now attaining Buddhahood,' the latter explanation is superior because it aligns with the teachings of all the sages and does not contradict the truth.
『行深般若波羅蜜多時者』 (When practicing deeply the Prajna Paramita), this is the second part, distinguishing the wisdom of the observer, which contains two aspects: first, clarifying the essence of wisdom, and then distinguishing the function of wisdom. Here, the essence of wisdom is distinguished. 『行(Xing)』 refers to 『practicing,』 which is the wisdom of the observer, and 『深(Shen)』 refers to 『profound.』 There are two kinds of 『profound』: one is 『行深(Xing Shen)』 (profound practice), which is the inner realization of the two emptinesses (emptiness of self and emptiness of phenomena) by non-discriminating wisdom, being away from all discriminations, without the observer and the observed, taking 『non-practice』 as its characteristic, so it is called 『profound practice.』 Therefore, the Mahaprajnaparamita Sutra says: 『Not seeing practice, not seeing non-practice, this is called the Bodhisattva's profound Prajna practice.』 The other is 『境深(Jing Shen)』 (profound realm), which refers to the truth of the two emptinesses, being away from the relativity of existence and non-existence, and cutting off all plays of concepts. Non-discriminating wisdom realizes this profound realm, so it is said 『profound practice.』 The Sanskrit word 『Prajna (般若)』 is translated into Chinese as 『wisdom.』 『Pāram (波羅)』 means 『the other shore,』 and 『Mitā (蜜多)』 means 『to arrive,』 so it should be said in order 『wisdom to the other shore,』 but according to the local language habit, it is said 『wisdom arrives at the other shore.』 Because wisdom cuts off afflictions and arrives at the city of Nirvana (涅槃), it is said 『wisdom arrives at the other shore.』 『時(Shi)』 refers to time division. The Mahaprajnaparamitasastra says that time division is provisionally established based on conditioned dharmas, and time, quantity, etc., do not belong to the dharmas included in the aggregates, realms, etc. The explanation of the Sramanaphalasutra is the same, so the sutra says: 『Because of the dharma, time is provisionally named, and there is no other time apart from the dharma.』 The Yogacarabhumi-sastra etc. say that on conditioned dharmas, time division is provisionally established in the front and rear positions, belonging to the non-associated formations aggregate. According to the Buddhabhumi Sutra, the same is said, so the treatise says: 『Establish non-associated seasonal positions,』 or the image of the mind. In general, there are three kinds of Prajna, namely, literal Prajna, contemplative Prajna, and reality Prajna. In order to highlight contemplative Prajna and distinguish reality Prajna, it is said 『When practicing deeply the Prajna Paramita』 (here should be said three kinds of Prajna).
『照見五蘊皆空者』 (Perceives that the five skandhas are all empty), distinguishing the function of wisdom, there are two functions: one is self-benefit, and the other is benefiting others. Here, it is clarified that contemplating emptiness is self-benefit. Before explaining this passage, first narrate the various contemplations, and then explain this passage based on the previous contemplations. Speaking of various contemplations, the Buddha-dharma is very profound, originally only one taste, but scholars have not realized it, so various different sayings have been formed. Therefore, the World Honored One said in the Buddhabhumi Sutra, the Buddha told Myosho, for example, various large and small rivers, before flowing into the sea, each has different sources, the water is different, and the amount of water increases and decreases, if flowing into the sea, there is no difference.
依水無差別水無增減。如是菩薩未證入于如來清凈法界大海各別所依智有差別智有增減。若已證入如來清凈法界大海無別所依智無差別智無增減受用和合一味事智。親光釋曰千年已前佛法一味過千年后空有乖諍。佛滅沒已一千年后南印度界健至國中有二菩薩一時出世。一者清辨二者護法。為令有情悟入佛法立空有宗共成佛意。清辨菩薩執空撥有令除有執。護法菩薩立有撥空令除空執。然則空不違有即空之理非無不違空即色之說自成。亦空亦有順成二諦非空非有契會中道。佛法大宗豈不斯矣。問有無乖諍寧順佛意。答執我勝論甚違聖教佛自許為解脫菩薩。況二菩薩互相影向令物生解違佛意乎。故今略述二種觀門。一者清辨依諸般若及龍猛宗立一觀門。謂曆法遣相觀空門立一切法皆悉是空無生無滅本來寂靜自性涅槃。故般若經曰一切有為法如夢幻泡影如露亦如電應作如是觀。又思益經云以心分別諸法皆邪不以心分別諸法皆正。又中論曰若有所不空應當有空。不空尚不得何況得於空。又中論曰諸佛或說我或時說非我。諸法實相中非我非非我。如是等文誠證非一。是故清辨掌珍論曰真性有為空如幻。緣生故無為無有實不起似空華。二者護法依深密等及彌勒宗立一觀門。謂在識遮境辨空觀門立一切法通有及無。遍計所執情有理無
【現代漢語翻譯】 現代漢語譯本 依水而論，水沒有差別，也沒有增減。同樣，菩薩在尚未證入如來清凈法界大海之前，由於各自所依的智慧不同，智慧上存在差別和增減。如果已經證入如來清凈法界大海，就沒有各自所依的智慧，沒有差別，也沒有增減，受用的是和合一體的智慧。 《親光釋》說：『佛法在千年之前是一味的，超過千年之後就出現了空有之爭。』佛陀滅度一千年后，在南印度健至國（Kanchi）出現了兩位菩薩，同時出世。一位是清辨（Bhavaviveka），一位是護法（Dharmapala）。爲了使有情眾生悟入佛法，他們分別創立了空宗和有宗，共同成就佛陀的意願。清辨菩薩執著于空，否定有，爲了去除對有的執著。護法菩薩立足於有，否定空，爲了去除對空的執著。 然而，空並不違背有，即空的道理並非不存在；有不違背空，即色的說法自然成立。亦空亦有，順應成就二諦（Two Truths）；非空非有，契合中道（Middle Way）。佛法的大宗，難道不是這樣嗎？ 問：空有之爭，難道能順應佛陀的意願嗎？ 答：執著於我勝的理論，非常違背聖教。佛陀自己都承認是解脫菩薩。更何況兩位菩薩互相影響，使眾生生起理解，怎麼會違背佛陀的意願呢？ 所以現在簡略地敘述兩種觀門： 第一種是清辨菩薩依據諸部《般若經》（Prajnaparamita Sutra）和龍猛（Nagarjuna）的宗義所立的觀門。即通過歷法遣相觀空門，認為一切法皆是空，無生無滅，本來寂靜，自性涅槃。所以《般若經》說：『一切有為法，如夢幻泡影，如露亦如電，應作如是觀。』 又《思益經》（Vimalakirti Nirdesa Sutra）說：『以心分別諸法皆邪，不以心分別諸法皆正。』 又《中論》（Mulamadhyamakakarika）說：『若有所不空，應當有空。不空尚且不可得，何況能得到空？』 又《中論》說：『諸佛或者說我，或者說非我。諸法實相中，非我非非我。』像這樣的經文，可以作為證明的，實在不止一例。 所以清辨在《掌珍論》（Tarkajvala）中說：『真性有為法如幻，緣生故；無為法無有實，不起似空華。』 第二種是護法菩薩依據《深密經》（Samdhinirmocana Sutra）等經和彌勒（Maitreya）的宗義所立的觀門。即在識中遮止外境，辨別空性的觀門，認為一切法通通是有和無。遍計所執（Parikalpita）是情有理無。
【English Translation】 English version Regarding water, there is no difference or increase/decrease when considering it as just water. Similarly, before Bodhisattvas realize the pure Dharma-realm ocean of the Tathagata (Thus Come One), their wisdom differs and increases/decreases based on their individual bases of knowledge. However, once they realize the pure Dharma-realm ocean of the Tathagata, there is no separate basis of knowledge, no difference, and no increase/decrease; they experience a unified, harmonious wisdom. The 'Commentary by Prangati' states: 'A thousand years before, the Buddha's Dharma was of one flavor; after a thousand years, emptiness and existence became conflicting.' A thousand years after the Buddha's Parinirvana, in the country of Kanchi in South India, two Bodhisattvas appeared simultaneously. One was Bhavaviveka (Clear Discrimination), and the other was Dharmapala (Dharma Protector). To enable sentient beings to awaken to the Buddha's Dharma, they established the schools of emptiness and existence, together fulfilling the Buddha's intention. Bhavaviveka Bodhisattva adhered to emptiness and negated existence to remove attachment to existence. Dharmapala Bodhisattva established existence and negated emptiness to remove attachment to emptiness. However, emptiness does not contradict existence, meaning the principle of emptiness is not non-existent; existence does not contradict emptiness, meaning the teaching of form is naturally established. Being both empty and existent accords with the Two Truths; being neither empty nor existent aligns with the Middle Way. Is this not the great essence of the Buddha's Dharma? Question: How can the conflict between emptiness and existence accord with the Buddha's intention? Answer: Holding onto the theory of 'I am superior' greatly contradicts the holy teachings. The Buddha himself admitted to being a Bodhisattva of liberation. Moreover, the two Bodhisattvas influence each other, enabling beings to generate understanding. How could this contradict the Buddha's intention? Therefore, I will now briefly describe two types of contemplation: The first is the contemplation established by Bhavaviveka Bodhisattva based on the Prajnaparamita Sutras (Perfection of Wisdom Sutras) and Nagarjuna's school. This involves contemplating emptiness by sequentially eliminating characteristics, asserting that all dharmas are empty, without arising or ceasing, inherently tranquil, and of the nature of Nirvana. Therefore, the Prajnaparamita Sutra says: 'All conditioned dharmas are like dreams, illusions, bubbles, shadows, like dew and lightning; thus should you contemplate them.' Also, the Vimalakirti Nirdesa Sutra says: 'Discriminating dharmas with the mind is always wrong; not discriminating dharmas with the mind is always right.' Also, the Mulamadhyamakakarika (Fundamental Verses on the Middle Way) says: 'If there is something that is not empty, there should be emptiness. Even the non-empty is unattainable, how much more so emptiness?' Also, the Mulamadhyamakakarika says: 'The Buddhas sometimes speak of self, and sometimes speak of non-self. In the true nature of dharmas, there is neither self nor non-self.' Such scriptures provide ample evidence. Therefore, Bhavaviveka says in the Tarkajvala (Blaze of Reasoning): 'The true nature of conditioned dharmas is like illusions, because they arise from conditions; unconditioned dharmas have no reality, they do not arise, like flowers in the sky.' The second is the contemplation established by Dharmapala Bodhisattva based on the Samdhinirmocana Sutra (Explanation of the Thought Sutra) and Maitreya's school. This involves obstructing external objects in consciousness and distinguishing emptiness, asserting that all dharmas are both existent and non-existent. The Parikalpita (Completely Conceptualized Nature) is existent in perception but not in principle.
。依他起性因緣故有。圓成實性理有非無。故深密說依所執故說一切法皆無自性。寶積經說若撥諸法皆無性者我說彼為不可治者。瑜伽等曰依所執性故契經說一切諸法皆無自性。辨中邊論頌虛妄分別有。於此二都無此中唯有空于彼亦有此。故說一切法非空非不空有無及有。故是故契中道。如是等文誠證非一。是故二十唯識等曰非知諸法一切種無乃得名為入法無我。然達愚夫遍計所執自性差別諸法我無如是乃名入法無我。敘觀如上今當釋文。
言五蘊者所謂色蘊受想行識五色根境及法處。色方所可知有質礙義故名為色。苦樂舍受如次領納違順中境故名為受。諸識俱想取境分齊如男女等起諸說故名之為想。思等心法驅役於心令造善等名之為行。眼等諸識于境了別故名為識。五種皆有積聚義故名之為蘊。如是五蘊有其三種一者遍計所執五蘊情有理無。二者依他起性五蘊因緣假有。三者圓成實性五蘊真實理有故。中邊曰蘊有三種一所執蘊二種類蘊三法性蘊。斯取新本。十八空論亦同彼說。故彼論曰所有三種一者分別二者種類三者如如。於此三種五蘊之內一一皆有生法二空。言皆空者顯所證理。即前二空依此諸空分成兩釋。依清辨宗自有二解一曰三中遣前二性非圓成實。故中論曰因緣所生法是即說為空。一曰三性五蘊皆空
【現代漢語翻譯】 現代漢語譯本：依他起性（緣起性，dependent origination）是因緣和合而生起的。圓成實性（perfection nature）在理上是存在的，並非虛無。所以《深密經》（Saṃdhinirmocana Sūtra）說，因為執著所執之性，所以說一切法皆無自性。而《寶積經》（Ratnakūṭa Sūtra）說，如果有人否定一切法皆無自性，我說這種人是不可救治的。《瑜伽師地論》（Yogācārabhūmi-śāstra）等論典說，因為執著所執之性，所以契經（sūtra）說一切諸法皆無自性。《辨中邊論頌》（Madhyāntavibhāga-kārikā）說，虛妄分別（false discrimination）是存在的，但在這虛妄分別中，兩種自性（遍計所執性和依他起性）都沒有，其中只有空性（emptiness），但在空性中也存在虛妄分別。所以說一切法非空非不空，既有又無，因此才是契合中道（Middle Way）。像這樣的經文有很多，都可以作為證明。因此，《二十唯識論》（Vimsatika）等論典說，並非瞭解諸法在一切方面都是空無，才能證入法無我（non-self of phenomena）。而是要通達愚夫所遍計執著的自性差別諸法，我（self）是不存在的，這樣才能證入法無我。上面已經敘述了觀行，現在來解釋經文。
所說的五蘊（five aggregates）是指色蘊（form）、受蘊（feeling）、想蘊（perception）、行蘊（mental formations）、識蘊（consciousness）五種。色蘊包括五色根（five sense organs）、五色境（five sense objects）以及法處（realm of ideas）。色蘊之所以稱為『色』，是因為它具有方位、處所，是可以被感知的，並且具有質礙的性質。受蘊包括苦受（painful feeling）、樂受（pleasant feeling）、舍受（neutral feeling），依次領納違背、順從、中性的境界，所以稱為『受』。想蘊是諸識（consciousness）共同產生的，它能夠取境，區分男女等差別，並且產生各種言說，所以稱為『想』。行蘊是指思等心法（mental factors），它驅使心識去造作善業等，所以稱為『行』。識蘊是指眼識等諸識，它能夠對境界進行了別，所以稱為『識』。這五種蘊都具有積聚的含義，所以稱為『蘊』。這五蘊有三種不同的性質：一是遍計所執五蘊（imagined five aggregates），只是情識上的存在，在理上是不存在的；二是依他起性五蘊（dependent five aggregates），是因緣和合而假有存在的；三是圓成實性五蘊（perfected five aggregates），是真實存在的理體。所以《中邊分別論》（Madhyāntavibhāga）說，蘊有三種：一是所執蘊（imagined aggregates），二是種類蘊（dependent aggregates），三是法性蘊（aggregates of suchness）。這裡採用的是新譯本的說法。《十八空論》（Astadasha-shunyata-shastra）也與此相同。所以該論說，所有三種性質：一是分別（discrimination），二是種類（dependent origination），三是如如（suchness）。在這三種五蘊之內，每一種都具有生空（emptiness of self）和法空（emptiness of phenomena）二空。說『皆空』是爲了顯示所證悟的真理。前面的二空（生空和法空）依據這些空性可以分成兩種解釋。按照清辨論師（Bhāvaviveka）的宗義，有兩種解釋：一是說在三種自性中，前兩種自性（遍計所執性和依他起性）是被遣除的，只有圓成實性才是真實的。所以《中論》（Mūlamadhyamakakārikā）說，因緣所生法，即是空。一是說三種自性的五蘊都是空性的。
【English Translation】 English version: Dependent origination ( paratantra-svabhāva, dependent nature) exists due to causes and conditions. The perfected nature (pariniṣpanna-svabhāva, completely accomplished nature) exists in principle, it is not non-existent. Therefore, the Saṃdhinirmocana Sūtra (Explication of the Thought Sutra) says that because of attachment to what is grasped, it is said that all dharmas are without self-nature. The Ratnakūṭa Sūtra (Heap of Jewels Sutra) says that if someone denies that all dharmas are without self-nature, I say that person is incurable. The Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice) and other treatises say that because of attachment to what is grasped, the sūtras say that all dharmas are without self-nature. The Madhyāntavibhāga-kārikā (Verses on Discrimination of the Middle from the Extremes) says that false discrimination exists, but in this false discrimination, both natures (the imagined nature and the dependent nature) are absent; only emptiness is present, but in emptiness, this (false discrimination) is also present. Therefore, it is said that all dharmas are neither empty nor non-empty, both existent and non-existent, and therefore in accordance with the Middle Way. Such texts are numerous and can serve as proof. Therefore, the Vimsatika (Twenty Verses) and other treatises say that it is not by knowing that all dharmas are completely non-existent that one attains the non-self of phenomena. Rather, it is by understanding that the self-nature of the imagined differences of dharmas, as grasped by foolish beings, does not exist, that one attains the non-self of phenomena. The contemplation has been described above; now we will explain the text.
The so-called five aggregates (skandhas) refer to the five aggregates of form (rūpa), feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna). The aggregate of form includes the five sense organs, the five sense objects, and the realm of ideas (dharmāyatana). The aggregate of form is called 'form' because it has location, place, is perceptible, and has the nature of obstruction. The aggregate of feeling includes painful feeling, pleasant feeling, and neutral feeling, successively experiencing adverse, favorable, and neutral states, and is therefore called 'feeling'. The aggregate of perception is jointly produced by all consciousnesses; it can grasp objects, distinguish differences such as male and female, and produce various expressions, and is therefore called 'perception'. The aggregate of mental formations refers to mental factors such as thought, which drive consciousness to create good karma, and is therefore called 'mental formations'. The aggregate of consciousness refers to consciousnesses such as eye-consciousness, which can discriminate objects, and is therefore called 'consciousness'. These five aggregates all have the meaning of accumulation, and are therefore called 'aggregates'. These five aggregates have three different natures: first, the imagined five aggregates (parikalpita-skandha), which exist only in perception and do not exist in principle; second, the dependent five aggregates (paratantra-skandha), which are provisionally existent due to causes and conditions; and third, the perfected five aggregates (pariniṣpanna-skandha), which are the true and real principle. Therefore, the Madhyāntavibhāga (Discrimination of the Middle from the Extremes) says that there are three types of aggregates: the imagined aggregates, the dependent aggregates, and the aggregates of suchness (tathatā). This follows the new translation. The Astadasha-shunyata-shastra (Treatise on the Eighteen Emptinesses) is the same. Therefore, that treatise says that there are three natures: discrimination, dependent origination, and suchness. Within these three types of five aggregates, each has the two emptinesses of emptiness of self (pudgala-śūnyatā) and emptiness of phenomena (dharma-śūnyatā). Saying 'all are empty' is to reveal the truth that is realized. The previous two emptinesses (emptiness of self and emptiness of phenomena) can be divided into two interpretations based on these emptinesses. According to the tenets of Bhāvaviveka, there are two interpretations: one is that among the three natures, the first two natures (the imagined nature and the dependent nature) are eliminated, and only the perfected nature is real. Therefore, the Mūlamadhyamakakārikā (Fundamental Verses on the Middle Way) says that phenomena arising from causes and conditions are empty. The other is that the five aggregates of the three natures are all empty.
。故掌珍曰無為無有實不起似空華準此應知。圓成亦遣。依護法宗三種蘊中但遣所執以辨空性。所引理教具如上說。或有本曰照見五蘊等皆空雖有兩本。后本為正。撿勘梵本有等言故后所說等準此應知。
度一切苦厄者 此即第二顯利他用此有三種。一曰苦即是厄故名苦厄。六釋之中是持業釋。有漏諸法無非是苦故世尊說三界皆苦。然此苦門略有三種所謂苦苦壞苦行苦。中則有八謂生老病死怨憎會苦愛別離苦求不得苦五盛陰苦。廣有苦苦謂二十五有一一皆有生住異滅四有為相。故成百苦。二十五有四人四惡趣四空及四禪梵王六慾天無想阿那含。擬注一曰苦厄即是四厄。所謂欲有見及無明。如是四種系諸有情令受諸苦猶如車軛。若依此釋苦之厄故名為苦厄。故六釋中是依主釋。一曰苦厄別有所目如前兩釋故六釋中是相違釋。
舍利子者 自下第二辨所觀境于中有二。初約四句以辨空性后依六義以顯空相。前中有二初標受化人後正辨空性此即標人。梵音奢利富多羅或云舍利弗多羅。此翻舍利名鸜鵒弗多羅此雲子。母眼青精似鸜鵒眼故立母名號為鸜鵒。明度經曰鷲鷺子或云優娑提舍者從父立號。舊翻身子者謬也。問此般若是菩薩法何故世尊告舍利子而非菩薩。答如智度論說舍利弗其人得十千三昧。於一切佛弟子
【現代漢語翻譯】 現代漢語譯本：所以掌珍法師說，『無為』並非一無所有，它並非像虛空中的花朵那樣不真實存在。根據這個說法，應該知道，『圓成實性』也是要破除的。按照護法宗的觀點，在三種蘊中，只是破除所執著的，以此來辨別空性。所引用的理證和教證，都如前面所說。或者有的版本說『照見五蘊等皆空』，雖然有兩個版本，但后一個版本是正確的。檢查梵文字，有『等』這個字，因此後面所說的『等』，應該根據這個來理解。
『度一切苦厄』，這即是第二種顯現利他的作用，這裡有三種解釋。第一種解釋是，『苦』即是『厄』，所以稱為『苦厄』。在六種解釋中，這是持業釋。有漏的諸法沒有不是苦的，所以世尊說三界都是苦。然而，這苦的門類略有三種，即所謂苦苦、壞苦、行苦。中等來說有八種，即生、老、病、死、怨憎會苦、愛別離苦、求不得苦、五盛陰苦。廣義來說，苦苦是指二十五有，每一個都有生、住、異、滅四種有為相，所以構成百苦。二十五有包括四人趣、四惡趣、四空處、四禪天、梵王天、六慾天、無想天、阿那含天。擬注一說，『苦厄』即是四厄，即所謂欲有、見、及無明。這四種束縛著有情，使他們遭受諸苦，猶如車軛。如果按照這種解釋，『苦』的『厄』，所以稱為『苦厄』。因此在六種解釋中，這是依主釋。另一種解釋是，『苦厄』另有所指，如前兩種解釋，所以在六種解釋中，這是相違釋。
『舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）』，從下面開始是第二部分，辨別所觀的境界，其中有兩點。首先，用四句來辨別空性，然後，依據六義來顯現空相。在前面一部分中，有兩點，首先標出接受教化的人，然後正式辨別空性，這裡是標出接受教化的人。梵語是奢利富多羅（Śāriputra）或云舍利弗多羅（Śāriputra）。翻譯成漢語，『舍利（Śāri）』的意思是鸜鵒，『弗多羅（putra）』的意思是『子』。母親的眼睛像青色的鸜鵒眼，所以用母親的名字命名為鸜鵒。明度經中說，鷲鷺子，或者說優娑提舍（Upatissa），這是用父親的名字來命名的。舊譯為『身子』是錯誤的。問：這般若（Prajna，智慧）是菩薩（Bodhisattva，為救度眾生而發願成佛的人）的法，為什麼世尊（Śākyamuni，釋迦牟尼佛）告訴舍利子（Śāriputra）而不是菩薩（Bodhisattva）呢？答：如智度論所說，舍利弗（Śāriputra）這個人得到了十千三昧（Samadhi，禪定），在一切佛（Buddha，覺悟者）的弟子
【English Translation】 English version: Therefore, Master Zhangzhen said, 'Non-action (Wuwei)' is not non-existent; it is not unreal like flowers in the sky. According to this statement, it should be known that 'Perfected Nature (Yuan Cheng Shi Xing)' is also to be refuted. According to the Dharmapala School, among the three aggregates, only what is clung to is refuted to distinguish emptiness. The cited reasons and teachings are as mentioned above. Or some versions say 'Illuminating the five aggregates as empty,' although there are two versions, the latter version is correct. Checking the Sanskrit version, there is the word 'etc.,' so the 'etc.' mentioned later should be understood accordingly.
'Deliverance from all suffering and distress (Du Yiqie Ku E),' this is the second manifestation of benefiting others, and there are three explanations here. The first explanation is that 'suffering (Ku)' is 'distress (E),' so it is called 'suffering and distress (Ku E).' Among the six explanations, this is a Karmadharaya compound. All conditioned dharmas are nothing but suffering, so the World Honored One said that the three realms are all suffering. However, there are roughly three types of suffering: suffering of suffering, suffering of change, and suffering of conditioning. In the middle, there are eight types: birth, old age, sickness, death, encountering what is disliked, separation from what is loved, not obtaining what is sought, and the suffering of the five aggregates. Broadly speaking, the suffering of suffering refers to the twenty-five existences, each of which has the four conditioned characteristics of arising, abiding, changing, and ceasing, thus forming a hundred sufferings. The twenty-five existences include the four human realms, the four evil realms, the four formless realms, the four dhyana heavens, the Brahma heavens, the six desire heavens, the non-thinking heaven, and the Anagamin heaven. A proposed note says that 'suffering and distress (Ku E)' are the four distresses, namely desire existence, views, and ignorance. These four bind sentient beings, causing them to suffer, like a yoke on a cart. According to this explanation, the 'distress (E)' of 'suffering (Ku),' is called 'suffering and distress (Ku E).' Therefore, among the six explanations, this is a Tatpurusha compound. Another explanation is that 'suffering and distress (Ku E)' refers to something else, as in the previous two explanations, so among the six explanations, this is a contradictory explanation.
'Shariputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom),' from below is the second part, distinguishing the observed realm, which has two points. First, use four sentences to distinguish emptiness, and then, according to six meanings, manifest the appearance of emptiness. In the previous part, there are two points, first marking the person to be taught, and then formally distinguishing emptiness, here marking the person to be taught. The Sanskrit is Śāriputra. Translated into Chinese, 'Śāri' means starling, and 'putra' means 'son.' The mother's eyes are like blue starling eyes, so she was named after her mother as Starling. The Mingdu Sutra says Vulture Son, or Upatissa, which is named after the father. The old translation 'Body Son' is wrong. Question: This Prajna (Prajna, wisdom) is the Dharma of Bodhisattvas (Bodhisattva, a person who vows to become a Buddha to save sentient beings), why did the World Honored One (Śākyamuni, Shakyamuni Buddha) tell Shariputra (Śāriputra) instead of Bodhisattvas (Bodhisattva)? Answer: As the Zhi Du Lun says, Shariputra (Śāriputra) obtained ten thousand Samadhis (Samadhi, meditation), among all the Buddha's (Buddha, enlightened one) disciples
中智慧第一故。世尊說一切眾生智唯除佛世尊欲比舍利弗智慧及多聞。於十六分中猶尚不及一。又舍利弗年始八歲凡所立論辭理超絕時諸論師嘆未曾有。愚智大小一切皆伏自余因緣廣如彼論。是故此中告舍利子又欲引小回趣大乘。
色不異空空不異色色即是空空即是色者 此約四句正辨空性于中有二。初約色蘊以辨四句后類四蘊皆有四句。此約色蘊以辨四句將釋四句。先辨空性者如前分別。空有二種。一者生空二者法空。所說生空有其四種。一者所執我無說之為空。諸法數中所不攝故。是故瑜伽菩薩地曰有為無為名為有。無我我所名為無。二者生空所顯真如空所詮故亦說為空。三者苦諦所攝有漏別空即用有漏五蘊為體故。成唯識第六卷曰。別空非我屬苦諦故。四者諸法所攝通空非我。即用諸法以為體性。故諸經說一切法無我。雖有四種依三性理攝以為三。一所執性空二依他性空三圓成實空。如其次第三性為體。法空四種雖無正文以理推徴應有四句。法空三種準上應知。若廣分別有十八空如十八空論。依大般若或說十六十七十八乃至二十。具如彼經。今依三性以釋四句。於四句中初之二句標宗正說后之二句遣外疑情。色不異空者標俗不異真。空不異色者標真不異俗。后遣外疑情外人設疑互相依故為不異耶。為相即
【現代漢語翻譯】 現代漢語譯本 因為舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）的智慧是第一。世尊（Śākyamuni，釋迦牟尼佛）說一切眾生的智慧都無法與佛陀相比，如果想用舍利弗的智慧和多聞來比較，即使是十六分之一也比不上。而且舍利弗在八歲時，所提出的論點和道理就超越了當時的論師，他們都驚歎從未有過這樣的事情。無論是愚笨還是聰明，年長還是年幼，所有人都被他折服，其他的因緣在其他論述中廣泛記載。因此，這裡告訴舍利子，也是爲了引導小乘（Śrāvakayāna）轉向大乘（Mahāyāna）。
『色不異空，空不異色，色即是空，空即是色』——這是用四句來正面辨析空性（Śūnyatā），其中包含兩個部分。首先是用色蘊（Rūpa-skandha，五蘊之一，指物質現象）來辨析四句，然後類推其他四蘊（受、想、行、識）。這裡是用色蘊來辨析四句，將要解釋這四句。首先辨析空性，如前面所分別的，空有兩種：一是生空（Pudgala-śūnyatā，人無我），二是法空（Dharma-śūnyatā，法無我）。所說的生空有四種：一是執著于『我』的無，說它為空，因為它不屬於諸法數（Dharma-saṃkhyā）所包含的。所以《瑜伽師地論》（Yogācārabhūmi-śāstra）和《菩薩地》（Bodhisattvabhūmi）說，『有為（Saṃskṛta）和無為（Asaṃskṛta）名為有，無我（Nirātman）和我所（Ātmanīya）名為無。』二是生空所顯現的真如（Tathātā），因為空是真如所詮釋的，所以也說它為空。三是苦諦（Duḥkha-satya）所包含的有漏（Sāsrava）別空，即用有漏的五蘊作為本體。所以《成唯識論》（Vijñāptimātratāsiddhi-śāstra）第六卷說，『別空非我，屬於苦諦。』四是諸法所包含的通空非我，即用諸法作為它的體性。所以諸經說一切法無我。雖然有四種，但依據三性（Trisvabhāva）之理可以歸納為三種：一是所執性空（Parikalpita-svabhāva-śūnyatā），二是依他性空（Paratantra-svabhāva-śūnyatā），三是圓成實空（Pariniṣpanna-svabhāva-śūnyatā）。這三種空分別以三種自性為本體。法空有四種，雖然沒有明確的經文，但根據道理推斷應該有四句。法空的三種情況可以參照上面的解釋。如果廣泛地分別，有十八空，如《十八空論》（Aṣṭādaśa-śūnyatā-śāstra）。依據《大般若經》（Mahāprajñāpāramitā-sūtra），或者說有十六、十七、十八乃至二十空，具體內容見該經。現在依據三性來解釋這四句。在這四句中，前兩句是標明宗旨，正面闡述，后兩句是消除外人的疑惑。『色不異空』是標明世俗（Saṃvṛti）不異於真諦（Paramārtha）。『空不異色』是標明真諦不異於世俗。後面消除外人的疑惑，外人設問，因為它們互相依存，所以是不異嗎？還是相即嗎？
【English Translation】 English version Because Śāriputra's (one of the ten great disciples of the Buddha, known for his wisdom) wisdom is the foremost. The World Honored One (Śākyamuni, the Buddha) said that the wisdom of all sentient beings cannot compare to that of the Buddha. If one were to compare it with Śāriputra's wisdom and learning, it would not even reach one-sixteenth. Moreover, when Śāriputra was eight years old, the arguments and principles he established surpassed the contemporary debaters, who marveled that such a thing had never happened before. Whether foolish or wise, old or young, all were subdued by him. Other causes and conditions are widely recorded in other treatises. Therefore, it is told to Śāriputra here, also to guide the Śrāvakayāna (the Vehicle of Hearers) towards the Mahāyāna (the Great Vehicle).
'Form is not different from emptiness, emptiness is not different from form, form is emptiness, emptiness is form'—this uses four phrases to directly analyze emptiness (Śūnyatā), which contains two parts. First, it uses the form aggregate (Rūpa-skandha, one of the five aggregates, referring to material phenomena) to analyze the four phrases, and then analogizes the other four aggregates (feeling, perception, volition, consciousness). Here, the four phrases are analyzed using the form aggregate, and these four phrases will be explained. First, emptiness is analyzed, as previously distinguished. There are two types of emptiness: personal emptiness (Pudgala-śūnyatā, selflessness of persons) and dharma emptiness (Dharma-śūnyatā, selflessness of phenomena). The so-called personal emptiness has four types: first, the non-existence of the 'self' that is clung to, which is said to be empty because it is not included in the enumeration of dharmas (Dharma-saṃkhyā). Therefore, the Yogācārabhūmi-śāstra and the Bodhisattvabhūmi say, 'Conditioned (Saṃskṛta) and unconditioned (Asaṃskṛta) are called existence, selflessness (Nirātman) and what belongs to self (Ātmanīya) are called non-existence.' Second, the Suchness (Tathātā) revealed by personal emptiness, because emptiness is what Suchness explains, it is also said to be empty. Third, the defiled (Sāsrava) distinct emptiness contained in the truth of suffering (Duḥkha-satya), which uses the defiled five aggregates as its substance. Therefore, the sixth volume of the Vijñāptimātratāsiddhi-śāstra says, 'Distinct emptiness is not self, it belongs to the truth of suffering.' Fourth, the common emptiness of non-self contained in all dharmas, which uses all dharmas as its nature. Therefore, the sutras say that all dharmas are without self. Although there are four types, they can be summarized into three according to the principle of the three natures (Trisvabhāva): the emptiness of the imputed nature (Parikalpita-svabhāva-śūnyatā), the emptiness of the dependent nature (Paratantra-svabhāva-śūnyatā), and the emptiness of the perfectly established nature (Pariniṣpanna-svabhāva-śūnyatā). These three emptinesses respectively take the three natures as their substance. There are four types of dharma emptiness, although there is no explicit scripture, it should have four phrases according to reasoning. The three situations of dharma emptiness can be referred to the above explanation. If broadly distinguished, there are eighteen emptinesses, as in the Aṣṭādaśa-śūnyatā-śāstra. According to the Mahāprajñāpāramitā-sūtra, it is said that there are sixteen, seventeen, eighteen, or even twenty emptinesses, the specific content can be found in that sutra. Now, these four phrases are explained according to the three natures. In these four phrases, the first two phrases state the purpose and explain it directly, and the last two phrases dispel the doubts of outsiders. 'Form is not different from emptiness' indicates that conventional truth (Saṃvṛti) is not different from ultimate truth (Paramārtha). 'Emptiness is not different from form' indicates that ultimate truth is not different from conventional truth. The latter dispels the doubts of outsiders, who ask, because they are interdependent, are they not different? Or are they identical?
故名為不異故作此說。色即是空空即是色非相依故名為不異。非相即故名為不異。即依此文西方諸師自有兩釋。一清辨等曰色有三種謂所執等空能遣性體非三性。今言色即是空者遍計所執本來無故說之為空。據實此空亦非是空。故中論曰若有不空法。則應當有空法。實無不空法何得有空法。后二性空準此應知為除有執說彼空言。依他起性猶如幻等從緣故空。圓成實性以不起故如似空華自體亦空。有解宗中更有一釋遣前二性非圓成實。兩宗共許離有無相絕戲論。故問色空相對為一異耶。一體相即便成一執體若異者則是異執。亦一亦異寧不相違非一非異應成戲論。釋此四句分別成兩解。一外道小乘多依表門。以說四句言有無等有所詮故二依大乘有無等言皆是遮詮。一切諸法不可說故。然一切法皆有二相。謂即自共。自相唯是現量智得非假智言所可得故。若假智言所詮得者謂即共相且如說青。莖葉等相其相各異唯現量得。由斯假智及諸名言但能詮表青上共相。而說青時遮黃等故名為說青。非正表青故說遮詮。就遮詮中自有兩說。一清辨宗其性道理不可以名名不可以相相。破而無執立而無當。所引理教準上應知。二護法宗實有世俗勝義道理皆離名言。于中真性對世俗故說真性言非無所詮。清辨宗中一師所說亦同此釋。是故護法
【現代漢語翻譯】 現代漢語譯本 因此稱之為『不異』，所以這樣說。『色』（rupa, 物質現象）即是『空』（sunyata, 空性），『空』即是『色』，因為它們不是相互依賴的，所以稱之為『不異』。因為它們不是相互即是的，所以稱之為『不異』。根據這段經文，西方的諸位論師對此有兩種解釋。 第一種，清辨（Bhavaviveka）等人說，『色』有三種，即所執性（parikalpita, 遍計所執性）、依他起性（paratantra, 依他起性）等，而『空』能夠遣除這些自性。現在說『色即是空』，是因為遍計所執性本來就是沒有的，所以說它是『空』。但實際上，這個『空』也不是真正的『空』。所以《中論》（Mulamadhyamakakarika）說：『如果存在不空的法，那麼就應當存在空的法。』實際上沒有不空的法，怎麼會有空的法呢？后兩種自性（依他起性和圓成實性）的空性，應該按照這個道理來理解，是爲了去除對『有』的執著才說它們是『空』。依他起性就像幻象一樣，是從因緣產生的，所以是『空』。圓成實性（parinis panna, 圓成實性）因為不生起，就像虛幻的空花一樣，其自體也是『空』。 有解宗（Yogacara, 瑜伽行派）中還有一種解釋，認為『空』是用來遣除前兩種自性（所執性和依他起性），而不是圓成實性。這兩個宗派都共同承認，要遠離『有』和『無』的對立，斷絕戲論。所以問：『色』和『空』相對來說，是一還是異呢？如果是一體，那麼就變成了一種執著；如果是異體，那就是一種異執。如果既是一又是異，難道不是自相矛盾嗎？如果既非一也非異，那就應該成為戲論。 解釋這四句，可以分成兩種理解。一種是外道和小乘，大多依據表面的意思，認為說四句（有、無等）是有所詮釋的。另一種是依據大乘，認為『有』、『無』等言語都是遮詮（apoha, 遮詮）。因為一切諸法都是不可說的。然而，一切法都有兩種相，即自相（svalaksana, 自相）和共相（samanya-laksana, 共相）。自相只能通過現量智（pratyaksa-jnana, 現量智）獲得，不是通過假智言語可以獲得的。如果假智言語所詮釋獲得的是共相，比如說到『青』，莖、葉等相，它們的相各不相同，只能通過現量獲得。因此，假智和各種名言只能詮釋『青』的共相。而說『青』的時候，遮蔽了黃色等，所以稱之為說『青』。因為不是真正地表達『青』，所以說是遮詮。 就遮詮來說，又有兩種說法。一種是清辨宗，認為事物的本性道理不可以用名稱來命名，不可以用形象來描繪。破除執著，建立也沒有固定的對象。所引用的理證和教證，可以參照上面的內容來理解。另一種是護法（Dharmapala）宗，認為世俗諦（samvrti-satya, 世俗諦）和勝義諦（paramartha-satya, 勝義諦）的道理都遠離名言。其中，真性（tathata, 真如）是相對於世俗諦而言的，所以說真性並非沒有所詮釋。清辨宗中有一位論師的說法也與此相同。因此，護法... English version Therefore, it is called 'not different,' hence this statement. 'Rupa' (form, material phenomena) is 'sunyata' (emptiness), and 'sunyata' is 'rupa,' because they are not mutually dependent, hence it is called 'not different.' Because they are not mutually identical, hence it is called 'not different.' Based on this passage, the Western masters have two interpretations of this. The first, Bhavaviveka (清辨) and others say that 'rupa' has three types, namely the imputed nature (parikalpita, 所執性), the dependent nature (paratantra, 依他起性), etc., and 'emptiness' can eliminate these inherent natures. Now, saying 'rupa is emptiness' is because the imputed nature is originally non-existent, so it is said to be 'empty.' But in reality, this 'emptiness' is not truly 'empty.' Therefore, the Mulamadhyamakakarika (中論) says: 'If there were a non-empty dharma, then there should be an empty dharma.' In reality, there is no non-empty dharma, how could there be an empty dharma? The emptiness of the latter two natures (dependent nature and perfected nature) should be understood according to this principle, and it is said that they are 'empty' in order to remove the attachment to 'existence.' The dependent nature is like an illusion, arising from conditions, so it is 'empty.' The perfected nature (parinis panna, 圓成實性) does not arise, like a phantom flower in the sky, its self-nature is also 'empty.' There is another interpretation in the Yogacara (有解宗) school, which believes that 'emptiness' is used to eliminate the first two natures (imputed nature and dependent nature), but not the perfected nature. Both schools commonly acknowledge that one should stay away from the opposition of 'existence' and 'non-existence,' and cut off conceptual proliferation. Therefore, the question is: 'In relation to each other, are 'rupa' and 'emptiness' one or different?' If they are one entity, then it becomes an attachment; if they are different entities, then it is a different attachment. If they are both one and different, isn't that contradictory? If they are neither one nor different, then it should become conceptual proliferation. Explaining these four sentences can be divided into two understandings. One is that the heretics and Hinayana mostly rely on the surface meaning, believing that saying the four sentences (existence, non-existence, etc.) is something that is being expressed. The other is based on Mahayana, believing that words such as 'existence' and 'non-existence' are all apoha (遮詮). Because all dharmas are inexpressible. However, all dharmas have two aspects, namely the self-characteristic (svalaksana, 自相) and the common characteristic (samanya-laksana, 共相). The self-characteristic can only be obtained through direct perception (pratyaksa-jnana, 現量智), not through conceptual language. If what is obtained through conceptual language is the common characteristic, for example, when talking about 'blue,' the characteristics of the stem, leaves, etc., are different from each other and can only be obtained through direct perception. Therefore, conceptual knowledge and various names can only express the common characteristic of 'blue.' And when saying 'blue,' it obscures yellow, etc., so it is called saying 'blue.' Because it is not truly expressing 'blue,' it is called apoha. Regarding apoha, there are two views. One is the Bhavaviveka school (清辨宗), which believes that the nature of things cannot be named with names, and cannot be described with images. Eliminating attachments, establishing has no fixed object. The reasoning and teachings cited can be understood with reference to the above content. The other is the Dharmapala school (護法宗), which believes that the truth of conventional reality (samvrti-satya, 世俗諦) and the truth of ultimate reality (paramartha-satya, 勝義諦) are both far from language. Among them, suchness (tathata, 真如) is relative to conventional reality, so saying suchness is not without what is being expressed. One master in the Bhavaviveka school also has the same view. Therefore, Dharmapala...
【English Translation】 Therefore it is called 'not different,' hence this statement. 'Form' is 'emptiness' and 'emptiness' is 'form' because they are not mutually dependent, hence it is called 'not different.' Because they are not mutually identical, hence it is called 'not different.' According to this passage, the Western masters have two interpretations of their own. First, Qingbian (Bhavaviveka) and others said that 'form' has three types, namely what is held, etc., and emptiness can eliminate the nature of the body, not the three natures. Now, saying that 'form is emptiness' means that what is universally counted is originally non-existent, so it is said to be empty. In fact, this emptiness is not empty. Therefore, the Middle Treatise says: If there is a non-empty law, then there should be an empty law. There is no non-empty law, how can there be an empty law? The emptiness of the latter two natures should be known in accordance with this, in order to eliminate the saying that they are empty. The nature of dependence is like illusion, etc., so it is empty. The nature of perfection is empty because it does not arise, like a flower in the sky, and its own body is also empty. There is another interpretation in the Youjie Sect, which eliminates the first two natures and is not perfect. The two sects agree that they are free from the appearance of existence and non-existence and are free from drama. Therefore, ask whether the relative form and emptiness are one or different? If the one body phase becomes one, if the different ones are different, it is also one and the same. If it is not one or the other, it should become a drama. Explain these four sentences separately into two solutions. One is that the outer Taoist Xiaocheng mostly relies on the table gate. Because the four sentences say that there is something to say, the second is based on the Mahayana, and the words such as existence and non-existence are all covered. All dharmas are unspeakable. However, all dharmas have two phases, namely self-commonality. Self-phase is only obtained by the current amount of wisdom, not by false wisdom. If the false wisdom can be obtained, it means that it is a common phase, such as saying that the phases of green stems and leaves are different, and only the current amount can be obtained. Therefore, false wisdom and all names can only express the common phase of green. When saying green, it covers yellow, etc., so it is called saying green. It is not a positive expression of green, so it is called a cover. There are two theories about the cover. One is the Qingbian Sect, whose nature and reason cannot be named or imaged. Break without attachment and stand without being. The cited reasons and teachings should be known in accordance with the above. The second is the Dharma Protector Sect, which actually has worldly and superior meanings that are separated from names. Among them, the true nature is said to be true because of the worldly customs, not without what it means. A teacher in the Qingbian Sect also said the same. Therefore, Dharma Protector
破清辨曰。若依真性說諸法空便成相符極成之失。于清辨宗遣依他性護法不許故有差別。由斯道理內宗所說有無等言皆是遮詮。遠離一異戲論等失。依清辨宗釋文已訖。二依護法釋四句者色有三種。謂三性色空亦有三。體即三性是故無著菩薩辨中邊曰。空有三種一無性空性非有故。二異性空與妄所執自性異故。三自性空二空所顯為自性故。依遍計色對空四句有其三種。一所執色對所執空以辨四句。隨情所執根境等色不異所執本無之空。是故說為色即是空。本無之空隨情即有故言空即是色。此是同性相即。標宗二句準上應知。二所執色對依他空以辨四句。附托依他所執實色不異依他無實之空。是故說言色即是空。而彼妄情于彼空處執有實色故言空即是色。標宗二句準應可知。此是異性相即。三所執色對圓成實以辨四句。于圓成性執為實色不異圓成自性之空。于自性空執為實色故言色即是空空即是色。標宗二句準應可知。此如依他異體相即。依他起色對異性空有其四句。謂緣生色不異依他異性之空。然此空性是質礙故。是故說為色即是空空即是色。此是同性相即。標宗二句準應可知。又釋依他緣生之色對二性空有二四句。對異性故不異前釋。對自性空亦有四句。謂緣生色用如為體。然彼空性不異依他。故成唯識作如是說。
【現代漢語翻譯】 現代漢語譯本：破清辨的觀點認為，如果依據真性來說諸法皆空，就會陷入與極成相符的過失。在清辨宗中，駁斥了依他起性，護法宗不承認這種差別。因此，內宗所說的有無等言，都是遮詮，遠離了一異等戲論的過失。依據清辨宗解釋經文完畢。 第二，依據護法宗解釋四句，色有三種，即三性色（遍計所執性、依他起性、圓成實性），空也有三種，其體性即是三性。所以無著菩薩在《辨中邊論》中說：『空有三種，一是無性空，因為自性非有；二是異性空，與妄所執的自性不同；三是自性空，二空所顯現的為空性。』 依據遍計所執色對空四句，有三種情況。一是所執色對所執空，來辨析四句。隨順情識所執著的根境等色，不異於所執著的本無之空。所以說『色即是空』。本無之空，隨順情識即有，所以說『空即是色』。這是同性相即。標宗二句，參照上面應該知道。 二是所執色對依他起空，來辨析四句。附托依他起性的所執實色，不異於依他起性的無實之空。所以說『色即是空』。然而那些虛妄的情識，在那空處執著有實色，所以說『空即是色』。標宗二句，參照上面應該知道。這是異性相即。 三是所執色對圓成實性，來辨析四句。于圓成實性執著為實色，不異於圓成實性的自性之空。于自性空執著為實色，所以說『色即是空，空即是色』。標宗二句，參照上面應該知道。這如同依他起性異體相即。 依據依他起色對異性空，有四句。即緣生之色，不異於依他起性的異性之空。然而此空性是質礙的緣故，所以說『色即是空，空即是色』。這是同性相即。標宗二句，參照上面應該知道。 又解釋依他起緣生之色，對二性空，有二種四句。對異性空，不異於前面的解釋。對自性空，也有四句。即緣生之色，以作用為體。然而那空性不異於依他起性。所以《成唯識論》這樣說。
【English Translation】 English version: The refutation of Qingbian states that if one says all dharmas are empty based on true nature, it would fall into the fault of coinciding with 'extremely established' (相符極成之失). In the Qingbian school, it refutes the dependent nature (依他性), and the Dharmapala school does not acknowledge this difference. Therefore, the words 'existence' and 'non-existence' (有無等言) spoken by the inner school are all 'exclusionary expressions' (遮詮), avoiding the faults of 'one' and 'different' (一異) and other conceptual elaborations. The explanation of the text according to the Qingbian school is completed. Secondly, according to the Dharmapala school's explanation of the four phrases, 'form' (色) has three types, namely the three natures of form (三性色) [Parikalpita (遍計所執性), Paratantra (依他起性), and Parinispanna (圓成實性)], and 'emptiness' (空) also has three types, its essence being the three natures. Therefore, Bodhisattva Asanga (無著菩薩) says in the Madhyāntavibhāga-bhāṣya (辨中邊論): 'Emptiness has three types: first, the emptiness of no-nature (無性空), because the self-nature is non-existent; second, the emptiness of different-nature (異性空), different from the self-nature grasped by delusion; third, the emptiness of self-nature (自性空), what is manifested by the two emptinesses is the self-nature.' Based on the four phrases of the 'imagined form' (遍計所執色) in relation to emptiness, there are three situations. First, the 'imagined form' in relation to 'imagined emptiness' (所執空), to analyze the four phrases. The sense bases and objects (根境) etc. grasped by following emotional consciousness are not different from the originally non-existent emptiness grasped. Therefore, it is said 'form is emptiness' (色即是空). The originally non-existent emptiness, following emotional consciousness, immediately exists, therefore it is said 'emptiness is form' (空即是色). This is 'identity of the same nature' (同性相即). The two phrases of establishing the thesis (標宗二句), should be understood in accordance with the above. Second, the 'imagined form' in relation to 'dependent emptiness' (依他起空), to analyze the four phrases. The 'real form' (實色) grasped by relying on the dependent nature is not different from the unreal emptiness of the dependent nature. Therefore, it is said 'form is emptiness'. However, those deluded emotions grasp that there is real form in that empty place, therefore it is said 'emptiness is form'. The two phrases of establishing the thesis, should be understood in accordance with the above. This is 'identity of different natures' (異性相即). Third, the 'imagined form' in relation to the 'perfected nature' (圓成實性), to analyze the four phrases. Grasping the perfected nature as real form is not different from the emptiness of the self-nature of the perfected nature. Grasping the self-nature emptiness as real form, therefore it is said 'form is emptiness, emptiness is form'. The two phrases of establishing the thesis, should be understood in accordance with the above. This is like the 'different entities' (異體) of the dependent nature being identical. Based on the 'dependent arising form' (依他起色) in relation to 'different-nature emptiness' (異性空), there are four phrases. Namely, the 'arisen from conditions form' (緣生色) is not different from the 'different-nature emptiness' of the dependent nature. However, this emptiness is obstructive, therefore it is said 'form is emptiness, emptiness is form'. This is 'identity of the same nature'. The two phrases of establishing the thesis, should be understood in accordance with the above. Furthermore, explaining the 'dependent arising form' in relation to the two natures of emptiness, there are two sets of four phrases. In relation to 'different-nature emptiness', it is not different from the previous explanation. In relation to 'self-nature emptiness', there are also four phrases. Namely, the 'arisen from conditions form' takes function as its essence. However, that emptiness is not different from the dependent nature. Therefore, the Vijñaptimātratāsiddhi (成唯識論) says this.
故此與依他非異非不異如無常等性。又中邊云此中唯有空于彼亦有此。由斯道理依他圓成互不相離。是故說言色即是空空即是色。非緣生空故說相即。不爾應成違宗失故。此是異性相即。標宗二句準應可知。圓成實性對自性空有其四句。謂圓成實是依他起色。實性故名之為色。我法二空之所顯故說圓成空。由此道理是故說言色即是空空即是色。此是同性相即。標宗二句準應可知。
受想行識亦復如是者 此即第二類釋四蘊皆有四句。四句相即準上應知。又解此經自有兩本一本如上。一本經曰受想行識等亦復如是。所言等者準下經文有六善巧。謂蘊處界緣生四諦菩提涅槃。今舉四蘊等餘五門皆有四句故說等言。六門義別後當分別。
舍利子是諸法空相不生不滅不垢不凈不增不減者 自下第二約六種義以顯空相。于中有二。初約六義正顯空相后依空相遣六門法。顯六相中命舍利子如上已釋。六相即是不生不滅不垢不凈不增不減。然此六相西方兩釋。一者清辨二者護法。依清辨宗釋六相者本無今有名生。暫有還無名滅(如瑜伽說)性染不凈名垢離染非垢稱凈(如諸教說)執法有用曰增妄計法壞名減(如攝大乘論說)三對六相三說不同。一曰此文約位辨三。謂真空性離諸相故。道前遠離流轉生滅。道中即無惑智垢
【現代漢語翻譯】 現代漢語譯本 因此，『依他起』（Paratantra，緣起性）與『非異非不異』（neither different nor non-different）的性質，類似於『無常』（anitya，impermanence）等性質。此外，《中邊分別論》（Madhyantavibhaga）中說：『此中唯有空，于彼亦有此。』（Herein only emptiness exists, and therein also this exists.）由於這個道理，『依他起』和『圓成實』（Parinishpanna，完全成就的性質）互不相離。所以說『色即是空，空即是色』（form is emptiness, emptiness is form）。並非因為『緣生』（dependent origination）是空性，所以才說『相即』（identity）。如果不是這樣，就會構成違背宗義的過失。這是『異性相即』（identity of different natures）。標示宗義的兩句話，可以依此類推得知。 『圓成實』的實性，對於『自性空』（svabhava-sunyata，自性空性）有四種情況。即『圓成實』是『依他起』的色。因為是實性，所以名為『色』。因為是我空（atman-sunyata，人無我）和法空（dharma-sunyata，法無我）所顯現的，所以說『圓成實』是空。由於這個道理，所以說『色即是空，空即是色』。這是『同性相即』（identity of the same nature）。標示宗義的兩句話，可以依此類推得知。 『受想行識亦復如是』（So also are feeling, thought, volition, and consciousness）——這即是第二類解釋，說明四蘊（skandha，五蘊中的受、想、行、識四種）都有四種情況。四句相即，可以參照上面的解釋來理解。另外，對此經的理解有兩種版本，一種如上所述。另一種經文說：『受想行識等亦復如是』。所說的『等』字，參照下面的經文，有六種善巧（kausalya，善巧）。即蘊（skandha，五蘊）、處（ayatana，十二處）、界（dhatu，十八界）、緣生（pratitya-samutpada，緣起）、四諦（catvari-arya-satyani，四聖諦）、菩提（bodhi，覺悟）、涅槃（nirvana，寂滅）。現在舉四蘊為例，其餘五門也都有四種情況，所以說『等』字。六門的意義區別，後面將會分別解釋。 『舍利子，是諸法空相，不生不滅，不垢不凈，不增不減』（Sariputra, all dharmas are marked with emptiness; they are neither produced nor stopped, neither defiled nor immaculate, neither increased nor decreased.）——從下面開始，第二部分是依據六種意義來顯示空相。其中有兩點。首先是依據六義正面顯示空相，然後是依據空相遣除六門法。在顯示六相中，稱呼舍利子（Sariputra，佛陀的十大弟子之一）如上文已經解釋。六相即是不生不滅，不垢不凈，不增不減。然而，對於這六相，西方有兩種解釋。一是清辨（Bhavaviveka，中觀論師）的解釋，二是護法（Dharmapala，唯識論師）的解釋。依據清辨宗解釋六相，本來沒有現在有，名為生（jati，生）。暫時存在然後消失，名為滅（nirodha，滅）（如《瑜伽師地論》所說）。自性染污不凈，名為垢（malas，垢）。遠離染污不是垢，稱為凈（subha，凈）（如各種經典所說）。執著法為有用，叫做增（vriddhi，增）。錯誤地認為法會壞滅，叫做減（hani，減）（如《攝大乘論》所說）。三種不同的說法對應六相。一種說法是，這段經文是就不同階段來辨別三種情況。所謂真空性遠離諸相的緣故。在證道之前，遠離流轉的生滅。在證道之中，即沒有迷惑和智慧的垢。
【English Translation】 English version Therefore, 『Paratantra』 (dependent origination) and the nature of 『neither different nor non-different』 are similar to the nature of 『anitya』 (impermanence) and so on. Furthermore, the 『Madhyantavibhaga』 (Discrimination of the Middle and the Extremes) says: 『Herein only emptiness exists, and therein also this exists.』 Due to this reason, 『Paratantra』 and 『Parinishpanna』 (the perfectly accomplished nature) are inseparable. Therefore, it is said that 『form is emptiness, emptiness is form.』 It is not because 『dependent origination』 is emptiness that it is said to be 『identity.』 If it were not so, it would constitute the fault of contradicting the doctrine. This is the 『identity of different natures.』 The two sentences indicating the doctrine can be understood by analogy. The real nature of 『Parinishpanna』 has four aspects in relation to 『svabhava-sunyata』 (emptiness of inherent existence). That is, 『Parinishpanna』 is the form of 『Paratantra.』 Because it is the real nature, it is called 『form.』 Because it is manifested by 『atman-sunyata』 (selflessness of persons) and 『dharma-sunyata』 (selflessness of phenomena), it is said that 『Parinishpanna』 is emptiness. Due to this reason, it is said that 『form is emptiness, emptiness is form.』 This is the 『identity of the same nature.』 The two sentences indicating the doctrine can be understood by analogy. 『So also are feeling, thought, volition, and consciousness』—this is the second type of explanation, illustrating that the four skandhas (feeling, thought, volition, and consciousness) each have four aspects. The identity of the four aspects can be understood by referring to the above explanation. In addition, there are two versions of understanding this sutra, one as described above. Another version of the sutra says: 『Feeling, thought, volition, and consciousness, and so on, are also like this.』 The word 『and so on』 refers to the six kausalyas (skillful means) in the following sutras. That is, skandhas (the five aggregates), ayatanas (the twelve sense bases), dhatus (the eighteen elements), pratitya-samutpada (dependent origination), catvari-arya-satyani (the four noble truths), bodhi (enlightenment), and nirvana (liberation). Now, taking the four skandhas as an example, the other five categories also have four aspects, so the word 『and so on』 is used. The differences in meaning of the six categories will be explained separately later. 『Sariputra, all dharmas are marked with emptiness; they are neither produced nor stopped, neither defiled nor immaculate, neither increased nor decreased.』—From below, the second part is to reveal the aspect of emptiness based on six meanings. There are two points in it. First, the aspect of emptiness is positively shown based on the six meanings, and then the six categories of dharmas are eliminated based on the aspect of emptiness. In showing the six aspects, addressing Sariputra (one of the Buddha's ten great disciples) has been explained above. The six aspects are neither produced nor stopped, neither defiled nor immaculate, neither increased nor decreased. However, there are two Western interpretations of these six aspects. One is the interpretation of Bhavaviveka (a Madhyamaka philosopher), and the other is the interpretation of Dharmapala (a Yogacara philosopher). According to the Bhavaviveka school's interpretation of the six aspects, originally non-existent now exists, called jati (birth). Temporarily existing and then disappearing is called nirodha (cessation) (as stated in the 『Yogacarabhumi-sastra』). Inherently defiled and impure is called malas (defilement). Being away from defilement and not being defiled is called subha (purity) (as stated in various scriptures). Holding that dharmas are useful is called vriddhi (increase). Mistakenly thinking that dharmas will be destroyed is called hani (decrease) (as stated in the 『Mahayanasamgraha』). Three different statements correspond to the six aspects. One statement is that this passage distinguishes the three situations according to different stages. The so-called true emptiness is far away from all aspects. Before enlightenment, it is far away from the cycle of birth and death. In the midst of enlightenment, there is no defilement of delusion and wisdom.
凈。道后永舍體用增減。一曰此文約性辨三。遍計所執本來無故不生不滅。依他起性從緣生故不垢不凈。圓成實性以不起故不增不減。一曰此說三對六相一一皆通諸位諸性。總遣三性無所存故。三中后勝。順本宗故。依護法宗理實空相乃有眾多。謂非一異及有無等。而經且說三對六者。生滅即是有為通相垢凈止辨諸法自性。增減言顯法上義用理實。三空通有六相經意正顯是自性空。生法二空所顯真理通與迷悟為所依故。
是故空中無色無受想行識者 自下第二依前空相遣六門法。遣六門法即分為六。此即第一遣五蘊門。謂諸法空具六種相是故空中無五蘊法。五蘊義別如前已釋。此中所說六門法者總顯二乘通別二境。初三止顯諸法性故。是故說言三乘通境。依前法性隨根別說緣生等門。是故后三名為別境。故法華曰為聲聞人說四諦法。為緣覺人說緣生法。為諸菩薩說六度法。
無眼耳鼻舌身意無色聲香味觸法者 此即第二遣十二處故今略說十二處義。三門分別。一明教興二釋名字三出體性。言教興者自有二意。所謂悟入生法二空。入生空者如彼二十唯識論云。依此所說十二處教謂。若了知從六二法有六識轉。都無見者乃至知者。便能悟入有情無我。入法空者即此所說遣十二處顯法空理。清辨護法遣法差別如
上應思。次釋名者先總后別。初即總明十二處者十二是舉數。處是生長義。謂六根境生長一切心心所法故名為處。六釋之中是帶數釋。后別名者如瑜伽論第三卷說。複次屢觀眾色觀而復舍故名為眼。數數於此聲至能聞故名為耳。數由此故能嗅諸香故名為鼻。能除饑羸數發言論表彰呼召故名為舌。諸根所隨周遍積聚故名為身。愚夫長夜瑩飾藏護。執為己有計為我所及我。又諸世間依此假立種種名想。謂之有情人與命者生者意生及儒童等故名為意。數可示現在其方所質礙可增故名為色。數宜數謝隨增異論故名為聲。離質潛形屢隨風轉故名為香。可以舌嘗屢招疾苦故名為味。數可為身之所證得故名為觸。遍能任持唯意憶性故名為法。第三齣體者。眼根者如諸論說。四大所造眼識所依凈色為體如說眼根。乃至耳根四大所造耳識所依凈色為體。意根通用八識為體。色者如集論說四大所造眼根所行二十五色以為自性。謂青黃赤白長短方圓粗細高下若正不正光影明闇雲煙塵霧迥色表色空一顯色。聲有十一謂若可意若不可意若俱相違若因受大種若因不受大種若因俱大種若世所共成若成所引若遍計所執若聖言所攝若非聖言所攝。香有六種謂好香惡香平等香俱生香和合香變異香。味有十二苦酢甘辛鹹淡若可意若不可意若俱相違若俱生若和合
【現代漢語翻譯】 現代漢語譯本 上應思（應該思考）。其次解釋名稱，先總后別。首先總的說明十二處，『十二』是舉出一個數字，『處』是生長的意思。意思是說六根和六境生長一切心和心所法，所以叫做『處』。在六種解釋之中，這是帶數字的解釋。後面分別解釋名稱，就像《瑜伽師地論》第三卷所說：再者，屢次觀看各種顏色，看了又捨棄，所以叫做『眼』（眼睛）。多次聽到聲音，能夠聽見，所以叫做『耳』（耳朵）。多次由此能夠嗅到各種香氣，所以叫做『鼻』（鼻子）。能夠消除飢餓和虛弱，多次發言論，表達呼喚，所以叫做『舌』（舌頭）。諸根所跟隨，周遍積聚，所以叫做『身』（身體）。愚昧的人長久以來裝飾、隱藏和保護它，執著地認為是自己所有，計較地認為是『我的』以及『我』的。而且世間的人們依此虛假地建立種種名稱和想法，稱之為有情、命者、生者、意生以及儒童等等，所以叫做『意』（意識）。多次可以顯示，存在於某個地方，具有物質阻礙，可以增加，所以叫做『色』（顏色）。多次應該消逝，隨著增加而產生不同的議論，所以叫做『聲』（聲音）。離開物質而潛藏，多次隨著風而轉移，所以叫做『香』（氣味）。可以用舌頭品嚐，多次招致疾病和痛苦，所以叫做『味』（味道）。多次可以被身體所證得，所以叫做『觸』（觸覺）。普遍能夠任持，只有意識能夠記憶，所以叫做『法』（事物）。第三是說明本體。眼根，就像各種論典所說，由四大所造，是眼識所依靠的清凈色，作為本體，就像所說的眼根。乃至耳根，由四大所造，是耳識所依靠的清凈色，作為本體。意根，普遍以八識作為本體。顏色，就像《集論》所說，由四大所造，是眼根所行使的二十五種顏色作為自性。包括青、黃、赤、白、長、短、方、圓、粗、細、高、下、若是正的、若是不正的、光、影、明、暗、云、煙、塵、霧、迥色、表色、空一顯色。聲音有十一種，包括若是可意的、若是不可以的、若是互相違背的、若是因受大種的、若是因不受大種的、若是因俱大種的、若是世間所共成的、若是成所引的、若是遍計所執的、若是聖言所攝的、若是非聖言所攝的。香氣有六種，包括好香、惡香、平等香、俱生香、和合香、變異香。味道有十二種，包括苦、醋、甘、辛、咸、淡、若是可意的、若是不可以的、若是互相違背的、若是俱生的、若是和合的。
【English Translation】 English version One should contemplate accordingly. Next, explaining the names involves proceeding from general to specific. Initially, the general explanation of the twelve 'ayatanas' (bases of sense, realms of sense) indicates that 'twelve' is a numerical reference, and 'ayatana' signifies 'growth'. This means that the six 'indriyas' (sense organs) and their corresponding 'vishayas' (objects of sense) give rise to all mental states and mental factors, hence the term 'ayatana'. Among the six types of explanations, this is an explanation involving a number. Subsequently, the specific explanations of the names, as stated in the third volume of the 'Yogacarabhumi-sastra' (Treatise on the Stages of Yoga Practice), are as follows: Furthermore, repeatedly observing various colors, observing and then relinquishing them, is why it is called 'eye' (caksu). Frequently, sound reaches here, enabling hearing, hence the term 'ear' (srotra). Repeatedly, through this, one can smell various fragrances, hence the term 'nose' (ghrana). Being able to eliminate hunger and weakness, repeatedly uttering speech, expressing calls, is why it is called 'tongue' (jihva). What the senses follow, pervading and accumulating, is why it is called 'body' (kaya). Ignorant people, for a long time, adorn, conceal, and protect it, clinging to it as their own, calculating it as 'mine' and 'I'. Moreover, worldly people falsely establish various names and thoughts based on this, calling it sentient being, life-holder, born one, mind-born one, and young person, etc., hence the term 'mind' (manas). Repeatedly demonstrable, existing in a certain place, possessing material obstruction, capable of increase, is why it is called 'color/form' (rupa). Repeatedly subject to decay, with differing opinions arising with increase, is why it is called 'sound' (shabda). Separated from substance and concealed, repeatedly moving with the wind, is why it is called 'smell' (gandha). Capable of being tasted by the tongue, repeatedly inviting illness and suffering, is why it is called 'taste' (rasa). Repeatedly capable of being experienced by the body, is why it is called 'touch' (sprashtavya). Universally capable of upholding, only the mind can remember, is why it is called 'dharma' (phenomena). Thirdly, explaining the substance: The eye-organ, as stated in various treatises, is made of the four great elements, and is the pure form upon which eye-consciousness relies, as it is said, the eye-organ. Likewise, the ear-organ is made of the four great elements, and is the pure form upon which ear-consciousness relies. The mind-organ universally takes the eight consciousnesses as its substance. Color/form, as stated in the 'Abhidharmasamuccaya' (Compendium of Abhidharma), is made of the four great elements, and takes the twenty-five colors that are the domain of the eye-organ as its nature. These include blue, yellow, red, white, long, short, square, round, coarse, fine, high, low, whether correct or incorrect, light, shadow, bright, dark, clouds, smoke, dust, mist, distinct color, surface color, empty one-manifestation color. Sound has eleven types, including whether pleasing, whether displeasing, whether mutually contradictory, whether caused by the reception of great elements, whether caused by the non-reception of great elements, whether caused by both great elements, whether commonly established by the world, whether drawn by accomplishment, whether completely conceived, whether included in sacred words, whether not included in sacred words. Smell has six types, including good smell, bad smell, equal smell, co-arisen smell, combined smell, transformed smell. Taste has twelve types, including bitter, sour, sweet, spicy, salty, bland, whether pleasing, whether displeasing, whether mutually contradictory, whether co-arisen, whether combined.
若變異。觸有二十六所謂四大滑澀輕重軟緩急冷飢渴濁飽力劣悶癢黏病老死疲息勇。如此五塵廣如雜集。諸論同異具如別章。法處即用百法門中八十二法以為自性。謂心所法中五十一色中有一。謂法處色不相應二十四。無為有六依集論等。八十八法以為自性。謂四種法處色及二無為具如彼說。余門分別廣如別章。
無眼界乃至無意識界者 此即第三遣十八界此十八界三門分別。一顯教興二釋名字三出體性。言教興者謂執色心以為我者及下根者。是故世尊說十八界。次釋名者先總后別。總名十八界者十八是數界是種族義及性別義。一切諸法十八種族及性別故。是帶數釋準上應知。次別名者六根六塵如處中說。六識得名有其二義。一者從境名為色識乃至法識。隨境立名順識義故。二者從根名為眼識乃至意識隨根立名具伏發等五種義故。此即色之識故名為色識。乃至意之識故名為意識。故六釋中是依主釋。若具分別如成唯識第五卷說。后明體者眼等十二如處中說。眼等六識百法門中如其自名。眼等六識以為自性。自余諸門廣如諸論。
無無明亦無無明盡乃至無老死亦無老死盡者 此即第四遣緣生門。然此緣生自有二種。一者流轉二者還滅。由無明故能起諸行乃至由生為緣老死。如是順流五趣四生如滿月輪始不可
【現代漢語翻譯】 現代漢語譯本 若有變異。觸有二十六種，即四大（地、水、火、風）的滑、澀、輕、重、軟、緩、急、冷、饑、渴、濁、飽、力、劣、悶、癢、黏、病、老、死、疲、息、勇。如此五塵（色、聲、香、味、觸）廣大，如《雜集論》所說。各種論典的同異之處，詳見其他章節。 法處（dharma-āyatana，意識的對象）即採用百法明門中的八十二法作為其自性。即心所法（caitasika）中的五十一法，色法（rūpa）中有一法，即法處色（dharma-āyatana-rūpa），不相應行法（cittaviprayuktasaṃskāra）有二十四法，無為法（asaṃskṛta）有六法，依據《集論》等。以八十八法作為其自性。即四種法處色及二種無為法，具體如彼論所說。其餘門類的分別，詳見其他章節。
『無眼界乃至無意識界者』，這是第三個遣除十八界（aṣṭādaśa dhātava）。這十八界從三個方面進行分別：一是闡明教義的興起，二是解釋名稱，三是闡述體性。說到教義的興起，是因為有人執著色（rūpa）心（citta）為我（ātman），以及爲了下根之人，所以世尊（Śākyamuni Buddha）宣說了十八界。其次是解釋名稱，先總說后別說。總名十八界，十八是數量，界是種族義和性別義。一切諸法有十八種族和性別。這是帶數釋，參照上面應該知道。其次是別名，六根（ṣaḍ indriyāṇi）、六塵（ṣaḍ viṣayāḥ）如處中說。六識（ṣaḍ vijñānāni）得名有兩種含義。一是從境得名，名為色識（rūpa-vijñāna）乃至法識（dharma-vijñāna）。隨境立名，順應識的含義。二是從根得名，名為眼識（cakṣur-vijñāna）乃至意識（mano-vijñāna），隨根立名，具有具伏發等五種含義。這是色的識，所以名為色識。乃至意的識，所以名為意識。所以在六釋中是依主釋。如果具體分別，如《成唯識論》第五卷所說。後面闡明體性，眼等十二如處中說。眼等六識在百法明門中，如其自身名稱。眼等六識作為其自性。其餘各種門類的廣泛解釋，如各種論典所說。
『無無明亦無無明盡乃至無老死亦無老死盡者』，這是第四個遣除緣起門（pratītyasamutpāda）。然而這種緣起有兩種，一是流轉，二是還滅。由於無明（avidyā）的緣故，能生起諸行（saṃskāra）乃至由於生（jāti）為緣而有老死（jarā-maraṇa）。如此順流於五趣（pañca-gati）、四生（caturyoni），如滿月輪開始時不可知。
【English Translation】 English version If there is variation. There are twenty-six kinds of contact, namely the four great elements (mahābhūta) of smoothness, roughness, lightness, heaviness, softness, slowness, quickness, cold, hunger, thirst, turbidity, satiety, strength, weakness, dullness, itching, stickiness, sickness, old age, death, fatigue, rest, and courage. Thus, the five dusts (pañca viṣaya) are vast, as described in the Abhidharmasamuccaya. The similarities and differences in various treatises are detailed in other chapters. The dharma-āyatana (the object of consciousness) uses eighty-two dharmas from the Hundred Dharmas as its self-nature. That is, fifty-one dharmas from the mental factors (caitasika), one dharma from the form (rūpa), namely dharma-āyatana-rūpa, twenty-four non-associated formations (cittaviprayuktasaṃskāra), and six unconditioned dharmas (asaṃskṛta), according to the Abhidharmasamuccaya and others. It takes eighty-eight dharmas as its self-nature. That is, the four kinds of dharma-āyatana-rūpa and the two kinds of unconditioned dharmas, as described in that treatise. The distinctions of other categories are detailed in other chapters.
'No eye realm, up to no mind-consciousness realm' This is the third, negating the eighteen realms (aṣṭādaśa dhātava). These eighteen realms are distinguished in three aspects: first, explaining the arising of the teachings; second, explaining the names; and third, explaining the substance. Regarding the arising of the teachings, it is because some people cling to form (rūpa) and mind (citta) as self (ātman), and for those of lower capacity, the World-Honored One (Śākyamuni Buddha) taught the eighteen realms. Next is explaining the names, first generally and then specifically. The general name is eighteen realms, eighteen is the number, and realm is the meaning of species and gender. All dharmas have eighteen species and genders. This is a numerical explanation, and should be understood by referring to the above. Next are the specific names, the six roots (ṣaḍ indriyāṇi) and the six objects (ṣaḍ viṣayāḥ) as described in the previous section. The six consciousnesses (ṣaḍ vijñānāni) have two meanings in their names. First, they are named from the object, called form-consciousness (rūpa-vijñāna) up to dharma-consciousness (dharma-vijñāna). Naming according to the object, in accordance with the meaning of consciousness. Second, they are named from the root, called eye-consciousness (cakṣur-vijñāna) up to mind-consciousness (mano-vijñāna), naming according to the root, having the five meanings of possession, concealment, manifestation, etc. This is the consciousness of form, so it is called form-consciousness. Up to the consciousness of mind, so it is called mind-consciousness. Therefore, in the six explanations, it is a dependent possessive explanation. If specifically distinguished, as described in the fifth volume of the Vijñaptimātratāsiddhi. Later, explaining the substance, the twelve, such as the eye, are as described in the previous section. The six consciousnesses, such as eye-consciousness, in the Hundred Dharmas, are as their own names. The six consciousnesses, such as eye-consciousness, are taken as their self-nature. The extensive explanations of other categories are as described in various treatises.
'No ignorance, also no extinction of ignorance, up to no old age and death, also no extinction of old age and death' This is the fourth, negating the dependent origination (pratītyasamutpāda). However, this dependent origination has two kinds, one is flowing, and the other is reversing. Due to ignorance (avidyā), it can give rise to actions (saṃskāra), up to due to birth (jāti) as a condition, there is old age and death (jarā-maraṇa). Thus, flowing along in the five destinies (pañca-gati) and four births (caturyoni), like a full moon wheel, it is unknowable at the beginning.
知。于空性中無此流轉。故經說言無無明乃至無老死。由觀智力令無明滅。無明滅故諸行亦滅。如此乃至由生滅故老死亦滅。此即輪前還歸涅槃。故名還滅。于空性中無此還滅故經亦說。無無明盡。乃至亦無老死盡。如何說此經起門者如法華經。為求緣覺故說緣生。而今此緣為顯法空故說此門。然此緣生不同常釋故。今略以三門分別。一釋名二出體三廢立。言釋名者先總后別。言總名者十二即是總標其數如緣起經。如是諸分各由自緣和合無闕相續而起故名緣起。依瑜伽論因名緣覺果名緣生。於此名中舉數顯宗故六釋中是帶數釋。后出別名者三際中愚于境不了故名無明。福等三業遷流造作名之為行。眼等八識了別境界故名為識。相等色等召表質礙故曰名色。眼等六根生長心等名為六處。苦等三觸對前境故名為觸。苦等三受領順違等名之為受。自體等貪染自境故名為愛。欲等四取執取境等名之為取。行識等種能招生等故名為有。識等五法本無今有名之為生。即彼五法衰變滅壞故名老死。第二齣體有其三義。一引生差別二正出自性三現種分別。引生差別者無明及行名為能引能引識等五果種故。識等五種名為所引是前二支所引發故。愛取有三名為能生近生當來生老死故。生及老死即是所生。是愛取有近所生故。正出體者能發正
【現代漢語翻譯】 現代漢語譯本 知。于空性中無此流轉。所以經文說沒有無明乃至沒有老死。通過觀智的力量使無明熄滅。無明熄滅的緣故，諸行也隨之熄滅。像這樣乃至由於生滅的緣故，老死也隨之熄滅。這就是輪轉之前回歸涅槃。所以叫做還滅。在空性中沒有這種還滅，所以經文也說，沒有無明滅盡，乃至也沒有老死滅盡。如何說這部經的起門呢？就像《法華經》一樣，爲了求緣覺的緣故說緣生，而現在這個緣是爲了顯示法空，所以說這個門。然而這個緣生不同於通常的解釋。所以現在略微用三個方面來分別：一是解釋名稱，二是闡述體性，三是廢立（揚棄與建立）。 說到解釋名稱，先總說后別說。說到總名，十二就是總括其數量，如《緣起經》所說。像這樣各個部分各自由於自身的因緣和合，沒有缺失地相續而生起，所以叫做緣起。依據《瑜伽論》，因叫做緣，覺果叫做緣生。在這個名稱中，用數字來顯示宗旨，所以在六種解釋中是帶數釋。後面解釋別名，在三際中，愚昧於境界，不能明瞭，所以叫做無明（Avidyā）。福等三種業遷流造作，叫做行（Saṃskāra）。眼等八識了別境界，所以叫做識（Vijñāna）。相、色等召集顯示質礙，叫做名色（Nāmarūpa）。眼等六根生長心等，叫做六處（Ṣaḍāyatana）。苦等三種觸對前面的境界，所以叫做觸（Sparśa）。苦等三種感受領納順、違等，叫做受（Vedanā）。自體等貪染自己的境界，所以叫做愛（Tṛṣṇā）。欲等四種執取境界等，叫做取（Upādāna）。行、識等種子能夠招引生等，所以叫做有（Bhava）。識等五法本來沒有，現在有，叫做生（Jāti）。就是那五法衰變滅壞，叫做老死（Jarā-maraṇa）。 第二，闡述體性有三種含義：一是引生差別，二是正出自性，三是現種分別。引生差別是說，無明和行叫做能引，能夠引生識等五種果的種子。識等五種叫做所引，是被前面兩支所引發的。愛、取、有三種叫做能生，靠近地產生當來生老死。生和老死就是所生，是愛、取、有靠近地所產生的。 正出自性是指能發正
【English Translation】 English version Knowing. In emptiness, there is no such transmigration. Therefore, the scriptures say there is no ignorance, and even no old age and death. Through the power of wisdom, ignorance is extinguished. Because ignorance is extinguished, actions are also extinguished. Thus, even due to the cessation of birth, old age and death are also extinguished. This is returning to Nirvana before the cycle. Therefore, it is called cessation. In emptiness, there is no such cessation, so the scriptures also say there is no extinction of ignorance, and even no extinction of old age and death. How to explain the starting point of this scripture? Like the Lotus Sutra, the arising of conditions is explained for the sake of seeking Pratyekabuddha (Solitary Buddha). Now, this condition is explained to reveal the emptiness of phenomena, so this door is explained. However, this conditioned arising is different from the usual explanations. Therefore, I will briefly distinguish it in three aspects: first, explain the name; second, explain the essence; and third, abolish and establish (reject and establish). Speaking of explaining the name, first generally and then specifically. Speaking of the general name, twelve is the general summary of its number, as stated in the Pratītyasamutpāda Sūtra (Sūtra on Dependent Arising). Like this, each part arises from the combination of its own conditions, without deficiency and in continuous succession, so it is called Pratītyasamutpāda (Dependent Arising). According to the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice), the cause is called hetu (cause), and the result of enlightenment is called pratītyasamutpāda (dependent arising). In this name, the number is used to show the purpose, so in the six explanations, it is an explanation with a number. Later, explaining the specific names, in the three times, being ignorant of the realm and not understanding it, it is called Avidyā (Ignorance). The three kinds of karma, such as merit, migrating and creating, are called Saṃskāra (Actions). The eight consciousnesses, such as the eye consciousness, distinguishing the realm, are called Vijñāna (Consciousness). Appearance, form, etc., gathering and showing obstruction, are called Nāmarūpa (Name and Form). The six roots, such as the eye, growing the mind, etc., are called Ṣaḍāyatana (Six Sense Bases). The three kinds of contact, such as suffering, facing the previous realm, are called Sparśa (Contact). The three kinds of feelings, such as suffering, receiving pleasant, unpleasant, etc., are called Vedanā (Feeling). The self, etc., greedily clinging to its own realm, is called Tṛṣṇā (Craving). The four kinds of grasping, such as desire, grasping the realm, etc., are called Upādāna (Grasping). The seeds of actions, consciousness, etc., can attract birth, etc., so it is called Bhava (Becoming). The five dharmas, such as consciousness, etc., originally did not exist, now they exist, so it is called Jāti (Birth). That is, those five dharmas decay and perish, so it is called Jarā-maraṇa (Old Age and Death). Second, explaining the essence has three meanings: first, the difference in arising; second, the correct essence; and third, the distinction of present seeds. The difference in arising means that ignorance and actions are called the 'able to lead', which can lead to the seeds of the five results of consciousness, etc. The five kinds of consciousness, etc., are called the 'led', which are caused by the previous two branches. The three kinds of craving, grasping, and becoming are called the 'able to produce', closely producing future birth, old age, and death. Birth and old age and death are the 'produced', which are closely produced by craving, grasping, and becoming. The correct essence refers to the ability to initiate the correct
感福等三業為無明支。即彼所發為行支體親生當來第八識種為識支體。除后三因。余因皆是名色支體后之三因如名次第。即后三種有解名色即攝五種以為自性。于中隨勝立餘四種。謂賴耶種名為識支立餘三種。謂六處等能潤行等六種種子。貪慾名愛緣愛復生欲等四取為取支體。然此四取如瑜伽論第十卷說。如其次第于諸欲境及餘四見於諸邪戒及薩迦耶見所起貪慾為取支體。經論同異如緣起等。行及識等六種種子被潤已後轉名為有。識等五種所生果法始從中有至本有中未衰變位名為生支。至衰變位總名為老身壞命終說名為死。現種別者有其二義。一就實正理門二相從假說門。相從假說一一皆通種及現行。故十地論無明有二一者子支二者果支。乃至老死應知。亦爾就實正理生與老死唯現非種。識等六支唯種非現無明與行及愛取支皆通現種。第三廢立有其三義。一約定遍廢立諸支二約開合分別諸支三約世地辨其同異。約支廢立者如成唯識第八卷。說問如何老位不別立支。答非定有故附死立支。問病何非支答不遍定故老雖不定遍故立支。諸界趣生除中夭者將終皆有衰朽行故。問名色不遍何故立支。答定故立支。胎卵濕生六處未滿定有名色。又名色支亦是遍有有色化生初受生位雖具五根而未有用。爾時未名六處支故。初生無色雖
【現代漢語翻譯】 現代漢語譯本 感福等三業（感福等三種行為）是無明支（Avidyā-aṅga，無明的組成部分）。由它們所引發的行為是行支（Saṃskāra-aṅga，行為的組成部分）。直接產生未來第八識（Ālayavijñāna，阿賴耶識）的種子是識支（Vijñāna-aṅga，意識的組成部分）。 除去後面的三種因，其餘的因都是名色支（Nāmarūpa-aṅga，名色的組成部分）。後面的三種因按照名稱的順序排列。後面的三種有（Bhava，有）可以理解為名色，即包含了五種自性。在這五種自性中，根據哪一種更重要來確定其餘四種。例如，阿賴耶識的種子被稱為識支，其餘三種，即六處（Ṣaḍāyatana，六處）、能潤（能帶來滋潤）等六種種子。 貪慾（Tanha，渴愛）被稱為愛支（Tṛṣṇā-aṅga，愛的組成部分），因為愛而產生慾望等四取（Upādāna，取）被稱為取支（Upādāna-aṅga，取的組成部分）。然而，這四取如《瑜伽師地論》第十卷所說，依次對應于對各種慾望的執著，以及對其他四種見解的執著，對各種邪戒的執著，以及對薩迦耶見（Sakkāya-diṭṭhi，有身見）所產生的貪慾，這些都是取支的組成部分。經論之間的相同和不同之處，可以參考緣起等。 行和識等六種種子在被滋潤之後，轉變為有。識等五種所產生的果法，從中有（Antarābhava，中陰身）到本有（Upapattibhava，生有）中未衰變的狀態，被稱為生支（Jāti-aṅga，生的組成部分）。到衰變的狀態，總稱為老（Jarā，老），身體壞滅，生命終結，被稱為死（Maraṇa，死）。 現行和種子的區別有兩種含義。一是就真實的道理而言，二是相從假說的角度而言。相從假說的角度，每一個都包括種子和現行。因此，《十地經論》中，無明有兩種，一是子支（種子），二是果支（果）。乃至老死也應如此理解。就真實的道理而言，生與老死只有現行，沒有種子。識等六支只有種子，沒有現行。無明與行以及愛取支，既有現行，也有種子。 第三，關於廢立（設立或廢除）支分，有三種含義。一是約定普遍性來廢立諸支，二是約開合來分別諸支，三是約世間和地（層次）來辨別它們的同異。關於支分的廢立，如《成唯識論》第八卷所說：有人問，為什麼老的狀態不單獨設立一個支分？回答說，因為老不是必然存在的，所以附在死支中。又問，病為什麼不是支分？回答說，因為病不是普遍和必然的，而老雖然不是必然的，但卻是普遍存在的，所以設立為支分。諸界（各種存在形式）和趣（輪迴的去向）的眾生，除了中途夭折的，臨終時都會有衰朽的行為。 又問，名色不是普遍存在的，為什麼設立為支分？回答說，因為它是必然存在的。胎生、卵生、濕生的眾生，在六處未圓滿之前，必然有名色。而且，名色支也是普遍存在的，有色界的化生眾生，在最初受生的時候，雖然具備五根，但還沒有作用。那時還不能稱為六處支。最初受生的無色界眾生，雖然
【English Translation】 English version The three karmas (actions) of merit, etc., are limbs of ignorance (Avidyā-aṅga). The actions arising from them are limbs of formations (Saṃskāra-aṅga). The seeds that directly give rise to the future eighth consciousness (Ālayavijñāna) are limbs of consciousness (Vijñāna-aṅga). Except for the last three causes, the remaining causes are limbs of name and form (Nāmarūpa-aṅga). The last three causes are arranged in the order of their names. The last three existences (Bhava) can be understood as name and form, which include five natures. Among these five natures, the remaining four are determined based on which one is more important. For example, the seed of Ālayavijñāna is called the limb of consciousness, and the remaining three, namely the six sense bases (Ṣaḍāyatana), the nourishing (bringing nourishment) and other six seeds. Craving (Tanha) is called the limb of craving (Tṛṣṇā-aṅga), and the four attachments (Upādāna) that arise from craving are called the limb of attachment (Upādāna-aṅga). However, these four attachments, as stated in the tenth volume of the Yogācārabhūmi-śāstra, correspond respectively to the attachment to various desires, the attachment to the other four views, the attachment to various wrong precepts, and the craving arising from the view of self (Sakkāya-diṭṭhi). The similarities and differences between the sutras and treatises can be referred to in dependent origination, etc. The six seeds of formations and consciousness, etc., after being nourished, are transformed into existence (Bhava). The resulting dharmas produced by the five consciousnesses, etc., from the intermediate existence (Antarābhava) to the existence at birth (Upapattibhava) in the state before decay, are called the limb of birth (Jāti-aṅga). The state of decay is generally called aging (Jarā), and the destruction of the body and the end of life are called death (Maraṇa). There are two meanings to the distinction between manifestation and seed. One is in terms of the true principle, and the other is in terms of hypothetical explanation. From the perspective of hypothetical explanation, each includes both seed and manifestation. Therefore, in the Daśabhūmika Sūtra Śāstra, ignorance has two types: one is the seed limb, and the other is the fruit limb. The same should be understood for aging and death. In terms of the true principle, birth and aging and death only have manifestation, not seed. The six limbs of consciousness, etc., only have seed, not manifestation. Ignorance and formations, as well as craving and attachment limbs, have both manifestation and seed. Third, regarding the establishment or abolition of limbs, there are three meanings. One is to establish or abolish the limbs based on the agreement of universality, the second is to distinguish the limbs by opening and closing, and the third is to distinguish their similarities and differences by world and level. Regarding the establishment and abolition of limbs, as stated in the eighth volume of the Vijñaptimātratāsiddhi Śāstra: Someone asked, why is the state of aging not established as a separate limb? The answer is that because aging is not necessarily present, it is attached to the limb of death. Someone also asked, why is sickness not a limb? The answer is that because sickness is not universal and necessary, while aging, although not necessary, is universally present, so it is established as a limb. Beings in all realms and destinies, except for those who die prematurely, will have decaying actions at the time of death. Someone also asked, name and form are not universally present, why are they established as a limb? The answer is that because it is necessarily present. Beings born from wombs, eggs, and moisture, before the six sense bases are complete, necessarily have name and form. Moreover, the limb of name and form is also universally present. Beings born by transformation in the realm of form, although possessing the five senses at the time of initial birth, do not yet have function. At that time, it cannot yet be called the limb of the six sense bases. Beings born in the formless realm at the beginning, although
定有意根而不明瞭未名意處故。問愛非遍有寧別立支生惡趣者不愛彼故。答定故別立不求無有生善趣者定有愛故。問若爾不還應無有愛。答雖不現起然如彼取定有種故。又愛遍生惡趣者于現我境亦有愛故。依無希求惡趣身愛。經說非有非彼全無。二開合差別有其二義。一引生相對以辨開合二發潤相對以辨開合。引生相對如彼論說。何緣所生立生老死所引別立識等五支。因位難知差別相故依當果位別立五支。具說如彼。果位易了差別相故總立二支以顯三苦。具說如彼。發潤別者如彼論說。何緣發業總立無明潤業位中別立愛取。雖諸煩惱皆能發潤。無明力勝具足如彼而發業位無明力增以具十一殊勝事故謂所緣等廣如經。于潤業位愛力偏增。說愛如水能沃潤故要數溉灌方生有芽。且依初後分愛取二無重發義。立一無明三約世地辨其同異有其二義。一約地辨同異二約世辨同異。地同異者如彼論說。諸緣起支皆依自地有所發行。依他無明如下無明發上地行。不爾初伏下地染著。所起上定應非行支。彼地無明由未起故。世同異者如彼論說。此十二支十因二果定不同世。因中前七與愛取有或異或同。若二三七各定同世。如是十二一重因果足顯輪轉及離斷常。施設兩重實為無用。或應過此便致無窮。解曰論依先申自宗一重緣起破薩婆多
【現代漢語翻譯】 現代漢語譯本 定是由於存在意根，但不明瞭未命名的意處所導致的。問：『愛』並非普遍存在，為何要單獨設立一個支來導致眾生墮入惡趣呢？因為不愛那些（善趣）的緣故嗎？答：因為『愛』是確定的，所以單獨設立。那些不尋求、沒有眾生投生善趣的情況，是因為他們確定有『愛』的緣故。問：如果這樣，那麼阿羅漢（不還果）應該沒有『愛』了。答：雖然『愛』沒有顯現出來，但就像他們所證得的禪定一樣，確定有『愛』的種子存在。而且，『愛』普遍存在於惡趣眾生中，因為他們對於現在的『我』的境界也有『愛』。依靠對惡趣之身的無希求之『愛』。《經》中說：『非有非彼』，並非完全沒有。兩種開合的差別，有兩種含義：一是引生相對，用來區分開合；二是發潤相對，用來區分開合。引生相對，如彼論所說：『為何將所生的事物設立為生老死，而將所引發的事物單獨設立為識等五支？』因為在因位上難以知曉差別的相狀，所以依據當來的果位，單獨設立五支。具體內容如彼論所說。果位容易瞭解差別的相狀，所以總共設立兩支來顯示三苦。具體內容如彼論所說。發潤差別，如彼論所說：『為何發起業力總的設立為無明，而在滋潤業力的階段單獨設立愛取？』雖然各種煩惱都能發起和滋潤，但無明的力量更勝一籌，具備各種條件，如彼論所說。在發起業力的階段，無明的力量增強，因為它具備十一殊勝的緣故，即所緣等，詳細內容如經中所說。在滋潤業力的階段，愛的力量偏重。說『愛』就像水一樣，能夠滋潤，需要多次灌溉才能生出有的萌芽。暫且依據最初和最後，將『愛』和『取』分為二，沒有重複發起的意義。設立一個『無明』，從世俗和勝義諦的角度來辨別它們的同異，有兩種含義：一是約地辨別同異，二是約世辨別同異。地同異，如彼論所說：『各種緣起支都依據自身所處的地有所發起。』依據其他的無明，如地獄的無明發起上界之行。否則，最初降伏地獄染著，所生起的上界禪定，就不應該是行支，因為那個地方的無明還沒有生起。世同異，如彼論所說：『這十二支，十個是因，兩個是果，確定不在同一世。』因中的前七支與愛取，或者不同世，或者相同世。如果二、三、七支各自確定在同一世。像這樣，十二支的一重因果，足以顯示輪迴的流轉以及遠離斷滅和常恒。設定兩重因果實際上沒有用處，或者應該超過這個數量，就會導致無窮無盡。解說：論典依據先闡述自己的宗義，一重緣起，來破斥薩婆多部（一切有部）。
【English Translation】 English version It is because of the existence of the root of intention (意根, yi gen), but without understanding the unnamed place of intention. Question: 'Craving' (愛, ai) is not universally present, why establish a separate branch that causes beings to fall into evil destinies? Is it because they do not crave those (good destinies)? Answer: Because 'craving' is definite, it is established separately. Those who do not seek and do not have beings born in good destinies are because they definitely have 'craving'. Question: If so, then Anagami (不還果, bu huan guo) should not have 'craving'. Answer: Although 'craving' does not manifest, it is like the samadhi they have attained, there is definitely a seed of 'craving' present. Moreover, 'craving' is universally present in beings in evil destinies because they also have 'craving' for the present state of 'self'. Relying on the non-seeking 'craving' for the body in evil destinies. The Sutra says: 'Neither existent nor non-existent', it is not completely absent. The difference between the two kinds of opening and closing has two meanings: one is the relative generation, which is used to distinguish between opening and closing; the other is the relative development and moistening, which is used to distinguish between opening and closing. The relative generation is as stated in that treatise: 'Why establish birth, old age, and death as what is born, and separately establish the five branches such as consciousness (識, shi) as what is caused?' Because it is difficult to know the difference in the causal stage, the five branches are established separately according to the future result stage. The specific content is as stated in that treatise. The result stage is easy to understand the difference, so two branches are established in total to show the three sufferings. The specific content is as stated in that treatise. The difference between development and moistening is as stated in that treatise: 'Why is ignorance (無明, wu ming) established in general for initiating karma, and craving (愛, ai) and grasping (取, qu) are established separately in the stage of moistening karma?' Although all afflictions can initiate and moisten, ignorance is more powerful and has various conditions, as stated in that treatise. In the stage of initiating karma, the power of ignorance is enhanced because it has eleven special causes, namely the object, etc., as detailed in the Sutra. In the stage of moistening karma, the power of craving is emphasized. It is said that 'craving' is like water, which can moisten, and it needs to be irrigated many times to produce the sprout of existence. For the time being, according to the beginning and the end, 'craving' and 'grasping' are divided into two, and there is no meaning of repeated initiation. Establishing one 'ignorance', distinguishing their similarities and differences from the perspective of the mundane and the ultimate truth, has two meanings: one is to distinguish similarities and differences according to the ground, and the other is to distinguish similarities and differences according to the world. The similarity and difference of the ground are as stated in that treatise: 'Various branches of dependent origination all initiate something according to the ground in which they are located.' According to other ignorance, the ignorance of the lower realm initiates the practice of the upper realm. Otherwise, initially subduing the defilements of the lower realm, the upper realm samadhi that arises should not be a branch of practice, because the ignorance of that place has not yet arisen. The similarity and difference of the world are as stated in that treatise: 'These twelve branches, ten are causes and two are effects, and they are definitely not in the same lifetime.' The first seven branches in the cause are either different or the same as craving and grasping. If the second, third, and seventh branches are each definitely in the same lifetime. In this way, the single layer of cause and effect of the twelve branches is enough to show the flow of reincarnation and to be far away from annihilation and permanence. Setting up two layers of cause and effect is actually useless, or it should exceed this number, which would lead to endlessness. Explanation: The treatise is based on first expounding its own doctrine, a single layer of dependent origination, to refute Sarvastivada (一切有部, yi qie you bu).
兩重緣起。尋即可知自余諸門廣如彼說。
無苦集滅道者 此即第五遣四諦門。如何說此四諦門者如法華經為求聲聞說應四諦。今此經中為顯法空遣四諦法。然此四諦三門分別。一釋名字二出體性三種數差別。言釋名者先總后別。言總名者四是標數。諦有二義如瑜伽論。一如所說相不相離義。二由離此故致究竟意處是帶數釋準前可知。言別名者諦別不同乃至四種一苦二集三滅四道。三苦所成名之為苦。能招後果故名為集。集苦盡故名之為滅。能除能通故名為道。第二齣體者苦諦即是有漏五蘊能感惑業以為集諦。擇滅無為為滅諦體。道諦即道無漏聖道。第三種數別者或二或三。所言二者一者世俗二者勝義。於一一諦皆具四諦如顯揚等。恐繁不敘。依勝鬘經亦有二種。一者有作二者無作。由煩惱障及所發業感分段生。彼所感果名為苦諦。能感惑業故名集諦。彼苦集盡名為滅諦。生空觀智名為道諦。無漏業因無明為緣感變易生。所招異熟以為苦諦。能感惑業名為集諦。彼苦集盡故名滅諦。法空觀智名為道諦。問豈不法執不能發業亦非潤生。無漏聖道非苦集諦如何經說無漏為因無明為緣。答如成唯識第八卷說。斷法執及資助緣故說無漏為因無明為緣。理實即前感分段業及所感果由資力故。轉勝轉妙以為變易。廣說如彼。
【現代漢語翻譯】 現代漢語譯本： 兩重緣起（兩種緣起的方式）。如果仔細探究，就可以知道其他各種法門的道理，就像其他經典所廣泛闡述的那樣。
『無苦集滅道』，這是第五個遣除四諦（苦、集、滅、道）的法門。如何闡述這個四諦法門呢？就像《法華經》中，爲了引導聲聞乘的修行者，宣說了四諦。而在這部經中，爲了彰顯諸法皆空的道理，遣除了四諦之法。關於這四諦，可以從三個方面進行分析：一是解釋名稱，二是闡述體性，三是說明種類差別。
解釋名稱時，先總說，后別說。總的來說，『四』是標示數量，『諦』有兩種含義，如《瑜伽師地論》所說：一是如實不虛，與所說的相狀不相分離；二是通過斷除煩惱，達到究竟的意境。這是帶數釋，可以參照前面的解釋來理解。分別解釋名稱時，『諦』各有不同，共有四種：一苦、二集、三滅、四道。由苦所產生的，稱為苦。能夠招感後果的，稱為集。集和苦都滅盡了，稱為滅。能夠去除煩惱，通達真理的，稱為道。
第二，闡述體性。苦諦的體性是有漏的五蘊，集諦的體性是能感生苦果的惑和業。滅諦的體性是擇滅無為法。道諦的體性是無漏的聖道。
第三，說明種類差別。四諦可以分為兩種或三種。分為兩種時，一是世俗諦，二是勝義諦。每一諦都包含四諦的道理，如《顯揚聖教論》等所說，但爲了避免繁瑣，這裡不詳細敘述。依據《勝鬘經》，四諦也有兩種：一是有作四諦，二是無作四諦。由煩惱障和由此引發的業，感得分段生死。這些業所感的果報，稱為苦諦。能夠感生惑和業的，稱為集諦。苦和集都滅盡了，稱為滅諦。證悟空性的觀智，稱為道諦。無漏業為因，無明為緣，感得變易生死。所招感的異熟果報，稱為苦諦。能夠感生惑和業的，稱為集諦。苦和集都滅盡了，稱為滅諦。證悟法空的觀智，稱為道諦。
問：難道法執不能引發業，也不能滋潤生命嗎？無漏的聖道不是苦諦和集諦，為什麼經中說無漏業為因，無明為緣呢？
答：如《成唯識論》第八卷所說，斷除法執以及資助的因緣，所以說無漏業為因，無明為緣。實際上，是先前感得分段生死的業以及所感的果報，由於資助的力量，變得更加殊勝和微妙，從而成為變易生死。詳細的解釋可以參考《成唯識論》。
【English Translation】 English version: Twofold Dependent Origination. If you seek, you can understand that the other gates are as extensively explained in those scriptures.
'No Suffering, Accumulation, Cessation, Path' – this is the fifth gate of dispelling the Four Noble Truths. How to explain this gate of the Four Noble Truths? As in the Lotus Sutra, the Four Noble Truths are taught for those seeking to become shravakas (hearers). In this sutra, to reveal the emptiness of phenomena, the Four Noble Truths are dispelled. These Four Noble Truths can be analyzed in three aspects: first, explaining the names; second, elucidating the nature; and third, describing the differences in types.
When explaining the names, first speak generally, then specifically. Generally speaking, 'Four' is a numerical marker, and 'Truth' has two meanings, as stated in the Yogacarabhumi-shastra: first, it is real and not false, not separate from the characteristics described; second, it is the ultimate state attained by abandoning afflictions. This is an explanation with a numerical marker, which can be understood by referring to the previous explanations. When explaining the names specifically, each 'Truth' is different, with four types: first, Suffering (duhkha); second, Accumulation (samudaya); third, Cessation (nirodha); and fourth, Path (marga). That which is produced by suffering is called Suffering. That which can cause future consequences is called Accumulation. The exhaustion of Accumulation and Suffering is called Cessation. That which can remove afflictions and penetrate the truth is called Path.
Second, elucidating the nature. The nature of the Truth of Suffering is the contaminated five aggregates (skandhas) subject to outflows, and the nature of the Truth of Accumulation is the afflictions and karma that can cause suffering. The nature of the Truth of Cessation is the unconditioned cessation through discernment (pratisankhya-nirodha). The nature of the Truth of the Path is the undefiled noble path.
Third, describing the differences in types. The Four Noble Truths can be divided into two or three types. When divided into two, they are: first, conventional truth (samvriti-satya); and second, ultimate truth (paramartha-satya). Each Truth contains the principles of the Four Noble Truths, as described in the Asanga's Compendium of Abhidharma and other texts, but to avoid being verbose, they will not be described in detail here. According to the Shrimala Sutra, there are also two types of Four Noble Truths: first, the Four Noble Truths with action (sa-karaka); and second, the Four Noble Truths without action (a-karaka). Due to the affliction-obscurations and the karma arising from them, one experiences segmented birth and death (samsara). The result of these karmas is called the Truth of Suffering. That which can cause afflictions and karma is called the Truth of Accumulation. The exhaustion of Suffering and Accumulation is called the Truth of Cessation. The wisdom of realizing emptiness is called the Truth of the Path. Undefiled karma is the cause, and ignorance (avidya) is the condition, for experiencing transmutational birth and death. The resultant ripening is called the Truth of Suffering. That which can cause afflictions and karma is called the Truth of Accumulation. The exhaustion of Suffering and Accumulation is called the Truth of Cessation. The wisdom of realizing the emptiness of phenomena is called the Truth of the Path.
Question: Isn't it that attachment to phenomena cannot generate karma, nor can it nourish life? The undefiled noble path is not the Truth of Suffering or the Truth of Accumulation, so why does the sutra say that undefiled karma is the cause and ignorance is the condition?
Answer: As stated in the eighth volume of the Vijnaptimatrata-siddhi-shastra, the undefiled karma and ignorance are spoken of as the cause and condition because they sever attachment to phenomena and the supporting conditions. In reality, it is the karma that previously caused segmented birth and death, and the resulting consequences, that, due to the supporting power, become more excellent and subtle, thus becoming transmutational birth and death. A detailed explanation can be found in the Vijnaptimatrata-siddhi-shastra.
所言三者二種四諦皆具三性。謂所執等如中邊論及成唯識第八卷中。廣辨其相尋即可知不繁具述。
無智亦無得者 此即第六遣智斷門。如何說此智斷門者如法華經。為諸菩薩說六度法。今此經中為顯法空遣智斷門。然即智斷自有兩釋。一曰在因名智即是般若。果位名得即是菩提。一曰菩提名智涅槃名得。雖有兩釋后說為勝。諸部般若皆遣菩提及涅槃。故菩提涅槃后當分別。
以無所得故菩提薩埵依般若波羅蜜多故心無掛礙者 自下第三顯所得果於中有二。初正明得果后引例。證成前中有二。初辨觀有能后顯所得果此即初也。于中有三初以無所得故者辨空離相。理實空性離六門法。舉后顯前但言無得。次菩提薩埵者觀人發意如前所說。菩提名覺薩埵即是所化有情。上求菩提下化有情發此智悲故名菩薩。后依般若波羅蜜多故心無掛礙者辨觀有能。翻名釋義如上。應知般若名智別境中慧心言即顯與慧俱心。心有二種所謂性相掛礙即是惑智二障。總釋意曰真性空理離六相故。發意菩薩依彼觀智令慧俱心證空斷障。非諸執有異生二乘內證二空斷其二障。
無掛礙故無有恐怖遠離顛倒夢想究竟涅槃者 此即第二顯所得果。或有本云遠離一切顛倒夢想雖有二本后本為勝。然所得果有其四種。一無掛礙故無有恐怖
【現代漢語翻譯】 現代漢語譯本：所說的三種事物和兩種四諦都具備三種自性（三性）。所謂的所執等，如同《中邊分別論》以及《成唯識論》第八卷中所說。詳細辨析其中的相狀，尋找就可以知道，不繁瑣地全部敘述。
『無智亦無得』，這指的是第六個遣智斷門。為什麼說這是智斷門呢？如同《法華經》所說，為諸菩薩宣說六度法。現在這部經中，爲了彰顯法空，遣除智斷之門。然而，對於智斷本身有兩種解釋。一種說法是，在因地時稱為智，也就是般若；在果位時稱為得，也就是菩提。另一種說法是，菩提稱為智，涅槃稱為得。雖然有兩種解釋，但后一種說法更為殊勝。諸部《般若經》都遣除菩提以及涅槃，所以菩提和涅槃在後面應當分別解釋。
『以無所得故，菩提薩埵（菩提：覺悟；薩埵：有情）依般若波羅蜜多（般若：智慧；波羅蜜多：到彼岸）故，心無掛礙』，從這裡開始是第三部分，彰顯所獲得的果實，其中分為兩部分。首先是正面闡明獲得果實，然後引用例子來證明和完成前面所說的內容，其中又分為兩部分。首先辨析觀照具有能動性，然後彰顯所獲得的果實，這裡是第一部分。其中又分為三個部分，首先以『以無所得故』來辨析空性，遠離相狀。理性的真實空性遠離六門之法，舉出後面的『無得』來彰顯前面的內容。其次，『菩提薩埵』指的是觀照之人發心，如同前面所說。菩提的意思是覺悟，薩埵的意思是被教化的有情。向上追求菩提，向下教化有情，發起這種智慧和慈悲，所以稱為菩薩。最後，『依般若波羅蜜多故，心無掛礙』，辨析觀照具有能動性。翻譯名稱解釋含義如同上面所說，應當知道般若的意思是智慧，在別境中是慧心，『心』字就顯示了與智慧同在的心。心有兩種，所謂的自性和相狀。掛礙就是惑障和智障這兩種障礙。總的解釋是說，真性空性的道理遠離六相的緣故，發心的菩薩依靠這種觀照智慧，使慧心證悟空性，斷除障礙。而不是那些執著于有相的異生和二乘之人，向內證悟二空，斷除他們的兩種障礙。
『無掛礙故，無有恐怖，遠離顛倒夢想，究竟涅槃（涅槃：寂滅）』，這是第二部分，彰顯所獲得的果實。或許有的版本寫的是『遠離一切顛倒夢想』，雖然有兩個版本，但后一個版本更為殊勝。然而，所獲得的果實有四種。第一種是無掛礙所以沒有恐怖。
【English Translation】 English version: The aforementioned three things and two kinds of Four Noble Truths all possess the three natures (Trisvabhāva). The so-called 'what is grasped' etc., are as described in the Madhyāntavibhāga (Distinguishing the Middle from the Extremes) and the eighth volume of the Vijñaptimātratāsiddhi (Treatise on the Establishment of Consciousness-Only). A detailed analysis of their characteristics can be found there, so I will not elaborate further.
'No wisdom and no attainment' refers to the sixth gate of eliminating wisdom and attainment. Why is this called the gate of eliminating wisdom and attainment? As the Lotus Sutra says, it expounds the Six Perfections for all Bodhisattvas. Now, in this sutra, to reveal the emptiness of phenomena, the gate of eliminating wisdom and attainment is presented. However, there are two interpretations of wisdom and attainment themselves. One is that in the causal stage it is called wisdom, which is Prajñā (wisdom); in the fruition stage it is called attainment, which is Bodhi (enlightenment). Another is that Bodhi is called wisdom, and Nirvāṇa (liberation) is called attainment. Although there are two interpretations, the latter is considered superior. All Prajñā scriptures eliminate Bodhi and Nirvāṇa, so Bodhi and Nirvāṇa should be explained separately later.
'Because of no attainment, the Bodhisattva (Bodhi: enlightenment; Sattva: sentient being), relying on Prajñāpāramitā (Prajñā: wisdom; Pāramitā: perfection), has no hindrance in his mind.' From here begins the third part, revealing the fruit of attainment, which is divided into two parts. First, it directly clarifies the attainment of the fruit, and then it uses examples to prove and complete what was said earlier, which is again divided into two parts. First, it distinguishes that contemplation has agency, and then it reveals the fruit of attainment; this is the first part. It is further divided into three parts. First, 'because of no attainment' distinguishes emptiness and detachment from characteristics. The true emptiness of reason is detached from the six gates of phenomena, and mentioning 'no attainment' later reveals what came before. Second, 'Bodhisattva' refers to the person who contemplates and generates the aspiration, as mentioned earlier. Bodhi means enlightenment, and Sattva means the sentient beings to be transformed. Aspiring upwards for Bodhi and downwards to transform sentient beings, generating this wisdom and compassion, is why they are called Bodhisattvas. Finally, 'relying on Prajñāpāramitā, has no hindrance in his mind' distinguishes that contemplation has agency. Translating the names and explaining the meanings is as above. It should be known that Prajñā means wisdom, and in the specific realm it is the wisdom-mind; the word 'mind' reveals the mind that is together with wisdom. There are two kinds of mind, namely nature and characteristics. Hindrance refers to the two obstacles of delusion and wisdom. The overall explanation is that the truth of true emptiness is detached from the six characteristics, so the Bodhisattva who generates the aspiration relies on this contemplative wisdom, enabling the wisdom-mind to realize emptiness and eliminate obstacles, rather than those other beings and Śrāvakas (voice-hearers) who cling to phenomena, inwardly realizing the two emptinesses and eliminating their two obstacles.
'Because of no hindrance, there is no fear, far from distorted dream-thinking, ultimately Nirvāṇa (Nirvāṇa: cessation)'. This is the second part, revealing the fruit of attainment. Perhaps some versions say 'far from all distorted dream-thinking', although there are two versions, the latter is considered superior. However, there are four kinds of fruits of attainment. The first is that because of no hindrance, there is no fear.
者遠離諸怖畏。怖畏即是五種怖畏。如佛地論第二卷說。五怖畏者一不活畏二惡名畏三死畏四惡趣畏五怯眾畏。如是五畏證得清凈意樂地時皆已遠離。二遠離顛倒者遠離果顛倒。即是三四七八。三者謂即想見及心。四者所謂無常為常于苦為樂不凈為凈無我為我。七倒不異前三四倒。八倒謂即於前四倒更加四種。理實佛果常樂我凈執為無常無我不凈翻樂為苦。三遠離夢想者遠離夢想果。即八妄想其想如夢故名夢想。瑜伽名為八種分別。釋彼意曰諸有情類由不了知真如空性。由此因緣能生三事。一者根境二我見慢三貪瞋癡。由貪等故能造諸業能生有情及器世間。由斯長時轉輪生死故。尋思等生法空觀斷除惑業證大菩提故。今略述八分別義如瑜伽論三十六曰。又諸愚夫由於如是所顯真如不了知故。從是因緣八分別轉能生三事。能起一切有情世間及器世間。云何名為八種分別者。一者自性於一切法分別自性如色聲等。二者差別謂即于彼分別可見不可見等。三者總執謂即于彼色聲等上計有情我舍軍林等。四者我分別。五者我所此二分別于諸有漏有取之上即計為我惑計我所。六者愛分別。七者非愛。八者俱相違。如其次第于妙非妙及俱離事所生分別。三藏解曰八種皆以無記異熟生慧為其自性。或可尋伺以為自性生三事者。初三分別
【現代漢語翻譯】 現代漢語譯本 這些遠離了各種怖畏。怖畏指的是五種怖畏，正如《佛地論》第二卷所說：五種怖畏是：一、不活畏（害怕無法生存），二、惡名畏（害怕名聲不好），三、死畏（害怕死亡），四、惡趣畏（害怕墮入惡道），五、怯眾畏（害怕在眾人面前膽怯）。當證得清凈意樂地時，這五種怖畏都已遠離。 二、遠離顛倒：遠離果顛倒，也就是三、四、七、八。三指的是想、見和心。四指的是將無常視為常，將苦視為樂，將不凈視為凈，將無我視為我。七倒與前述的三倒和四倒沒有不同。八倒是在前四倒的基礎上增加了四種，實際上，佛果是常、樂、我、凈，卻執著為無常、無我、不凈，將樂顛倒為苦。 三、遠離夢想：遠離夢想果，也就是八種妄想，這些妄想就像夢一樣，所以稱為夢想。《瑜伽師地論》中稱為八種分別。解釋它的意思說：所有有情眾生因為不瞭解真如空性（Tathata-sunyata），因此能夠產生三件事：一、根境（感官和對像），二、我見慢（對自我的錯誤認知和傲慢），三、貪瞋癡（貪婪、嗔恨和愚癡）。因為貪等煩惱，能夠造作各種業，能夠產生有情眾生和器世間（物質世界）。因此長時間在生死輪迴中流轉。所以，通過尋思等方式生起法空觀（Dharma-sunyata），斷除迷惑和業障，證得大菩提（Mahabodhi）。 現在簡要敘述八種分別的含義，如《瑜伽師地論》第三十六卷所說：『又，那些愚昧的人，由於對所顯示的真如不瞭解，因此，從這個因緣出發，八種分別運轉，能夠產生三件事，能夠生起一切有情世間和器世間。』什麼是八種分別呢？一、自性分別：對一切法的自性進行分別，如顏色、聲音等。二、差別分別：對這些自性進行可見、不可見等差別上的分別。三、總執分別：在顏色、聲音等上面，計度有情、我、舍、軍隊、森林等。四、我分別（Atma-vikalpa）。五、我所分別（Atmiya-vikalpa）：這兩種分別在有漏有取（具有煩惱和執著的）事物上，計度為我，或者計度為我所擁有。六、愛分別（Priya-vikalpa）。七、非愛分別（Apriya-vikalpa）。八、俱相違分別（Tadubhaya-viparita-vikalpa）：按照順序，對美妙、不美妙以及既非美妙也非不美妙的事物所產生的分別。 三藏的解釋說：八種分別都以無記異熟生慧（既非善也非惡的果報所生的智慧）作為它們的自性，或者以尋伺（Vitarka-vicara）作為它們的自性。產生三件事，最初的三種分別。
【English Translation】 English version These are far from all fears. Fears are the five kinds of fears. As the second volume of Buddhabhumi Sutra says, the five fears are: 1. Fear of not surviving (Ajeevika-bhaya), 2. Fear of bad reputation (Aslokabhaya), 3. Fear of death (Marana-bhaya), 4. Fear of evil destinies (Durgati-bhaya), 5. Fear of timidity in the assembly (Parishadvisharada-bhaya). When the pure intention ground is attained, these five fears are all far away. 2. Being far from inversions: Being far from the inversions of the result, which are three, four, seven, and eight. Three refers to thought, view, and mind. Four refers to regarding impermanence as permanence, suffering as pleasure, impurity as purity, and non-self as self. The seven inversions are no different from the aforementioned three and four inversions. The eight inversions add four more to the previous four inversions. In reality, the Buddha-fruit is permanent, blissful, self, and pure, but it is clung to as impermanent, non-self, impure, and pleasure is inverted into suffering. 3. Being far from dreams: Being far from the result of dreams, which are the eight kinds of delusions. These delusions are like dreams, so they are called dreams. In Yogacarabhumi-sastra, they are called the eight kinds of discriminations. Explaining its meaning, it says: All sentient beings, because they do not understand Tathata-sunyata (true suchness and emptiness), are able to produce three things: 1. Roots and objects (senses and objects), 2. Self-view and pride (erroneous cognition and arrogance of self), 3. Greed, hatred, and ignorance (greed, hatred, and delusion). Because of greed and other afflictions, they are able to create various karmas, and are able to produce sentient beings and the Bhajana-loka (material world). Therefore, they revolve in the cycle of birth and death for a long time. Therefore, by generating the view of Dharma-sunyata (emptiness of phenomena) through contemplation and other means, they cut off delusion and karma, and attain Mahabodhi (great enlightenment). Now, briefly describe the meaning of the eight kinds of discriminations, as stated in the thirty-sixth volume of Yogacarabhumi-sastra: 'Moreover, those foolish people, because they do not understand the revealed Tathata (true suchness), therefore, from this cause, the eight kinds of discriminations operate, and are able to produce three things, and are able to generate all sentient beings and the Bhajana-loka (material world).' What are the eight kinds of discriminations? 1. Discrimination of nature: Discriminating the nature of all dharmas, such as color, sound, etc. 2. Discrimination of difference: Discriminating the differences of these natures, such as visible, invisible, etc. 3. Discrimination of general conception: On color, sound, etc., conceiving sentient beings, self, house, army, forest, etc. 4. Atma-vikalpa (Self-discrimination). 5. Atmiya-vikalpa (Discrimination of what belongs to self): These two discriminations, on things that are tainted and grasped (having afflictions and attachments), are conceived as self, or conceived as what is possessed by self. 6. Priya-vikalpa (Discrimination of love). 7. Apriya-vikalpa (Discrimination of non-love). 8. Tadubhaya-viparita-vikalpa (Discrimination of both contradictory): In order, the discriminations that arise from things that are beautiful, not beautiful, and neither beautiful nor not beautiful. The explanation of the Tripitaka says: The eight kinds of discriminations all take avyakrta-vipaka-ja-jnana (wisdom born from the result of neither good nor evil) as their nature, or take Vitarka-vicara (initial and subtle thought) as their nature. Producing three things, the first three discriminations.
能生戲論所依緣事六根六境。次二分別能生我見及以我慢。后三如次生貪瞋癡。當知此中所依緣事為所依故生我見慢。見慢為依生貪瞋癡。由此三事能現有情及器世間流轉品法。四尋等觀具如諸論。此經意曰由般若故內證法空遠離顛倒八種妄想。四究竟涅槃者證得涅槃果。涅槃略以四門分別。一釋名字二出體性三種數多少四問答分別。第一釋名舊曰梵音名為涅槃或雲泥洹。此土翻譯名為寂滅。大唐三藏曰波利匿縛𠲸此云圓寂。究竟離障生死喧動故曰圓寂。謂欲存舊名為涅槃。第二齣體諸說不同。薩婆多宗有餘無餘皆用擇滅無為為體有實自性。依經部宗煩惱滅處名有餘依。苦果盡處名無餘依。假而非實自有兩釋。一曰滅諦為體惑業滅處滅諦攝故。一曰皆用道諦為性于道建立惑等滅故。今依大乘諸說不同。曇無懺曰四德為林玄致為本。真諦三藏說大乘中有四涅槃三是道果本來清凈非道果攝。又說般若及以大悲為無住處涅槃自性。如此等說不可具述。今三藏曰四種涅槃用如為體。故成唯識第十卷曰。四種涅槃皆依真如離障建立。而涅槃說法身般若解脫三事成涅槃者舉能成智意。取所成離障真如非能成智為其自性法。數類分別自有兩釋。一曰初后即是真如中間二種擇滅所攝。一曰初一即是真如后三皆是擇滅所攝。雖有兩說護法
正宗以後為正。第三種數分別者略即二種廣開為四。所言二者一者性凈二者方便凈。開為四者自性清凈有餘無餘及無住處。如成唯識第十卷說。涅槃義別略有四種。一本來自性清凈涅槃。雖有客染而本性凈具無數量微妙功德。唯真聖者自內所證其性本寂故名涅槃。二有餘依涅槃。謂即真如出煩惱障雖有微苦所依未滅而障永寂故名涅槃。三無餘涅槃。謂即真如出生死苦煩惱既盡余依亦滅眾苦永寂故名涅槃。四無住處涅槃。謂即真如出所知障大悲般若常所輔翼由斯不住生死涅槃。利樂有情窮未來際用而常寂故名涅槃。一切有情皆有初一。二乘無學容有前三。唯我世尊可言具四。第四問答。問如何善逝有有餘依。答雖無實依而現似有。或苦依盡說無餘依。非苦依在說有餘依。是故世尊可言具四。問若聲聞等有無餘依如何有處說彼非有(如勝鬘等)答有處說彼都無涅槃豈有餘依彼亦非有(此亦勝等)然聲聞等身智在時有所知障。苦依未盡圓寂義隱。說無涅槃非彼實無。煩惱障盡所顯真理有餘涅槃爾時未證無餘圓寂。故亦說彼無無餘依。非彼后時滅身智已無苦依盡無餘涅槃。廣說如彼。問諸所知障既不感生如何斷彼得無住處。答彼能隱覆法空真如故斷彼時顯法空理。此理即是無住涅槃。令於二邊俱不住故。問若所知障亦障涅槃如
何斷彼不得擇滅。答擇滅離縛彼非縛故。問既爾斷彼寧得涅槃。答非諸涅槃皆擇滅攝不爾性凈應非涅槃。有說。亦是擇滅所攝廣說如彼。已外問答如理應思。
三世諸佛依般若波羅蜜多故得阿耨多羅三藐三菩提者 自下第二引例證成。于中有二初正明得果后約用嘆勝。此即初也文有三節。三世諸佛者辨得果人。三世即是過現未來有為法也。如其次第曾有現有及以當有以為三世。又說如次當不有法正現有法曾不有法以為三世。然此三世有其三種。一種子三世二道理三世三唯識三世。如此三世諸宗同異具如諸論。如理應思。梵音佛陀此翻覺者。具有五義故名為佛如佛地論。言五義者一具二智(一切智一切種智)二離二障(煩惱所知)三達二相(一切法一切種法)四具二利(自利利他)五具二譬(如睡夢覺如蓮華開)具此五義故名為佛。次依般若波羅蜜多故者辨能得智如前可知。后得阿耨多羅三藐三菩提者顯所得果即是菩提。梵音如上。而翻此言諸說不同。一曰阿之言無耨多羅云上三名正藐言真后三名正菩提曰道。總言無上正真正正道。一曰阿之言無耨多羅曰上三名正藐言遍三云知菩提名覺。如理智緣真如名正。如量智緣俗言遍。無分別智斷二無知名知。菩提出睡夢之表稱覺。此四智是菩提體超二乘果故名無上。今大
【現代漢語翻譯】 現代漢語譯本： 問：如何斷除那不得選擇滅（Nirodha-nirodha，通過智慧抉擇而達到的寂滅）的事物？ 答：選擇滅是遠離繫縛的，而那事物並非繫縛。 問：既然如此，斷除那事物如何能證得涅槃（Nirvana，寂滅）？ 答：並非所有的涅槃都屬於選擇滅的範疇。如果不是這樣，自性清凈（Prakrti-parisuddhi，事物本性的清凈）就不應是涅槃了。 有人說：那事物也是選擇滅所包含的，詳細的解釋如同彼處所說。以上這些問答應該如理思維。
三世諸佛依般若波羅蜜多（Prajnaparamita，智慧到彼岸）故得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）—— 下面第二部分引用例子來證明和成立。其中有兩點：首先是正面闡明獲得果位，然後是從作用方面讚歎殊勝。這裡是第一點，文中有三個小節。 『三世諸佛』是辨別獲得果位的人。三世指的是過去、現在、未來，是有為法（Samksrta-dharma，由因緣和合而成的法）的範疇。按照順序，曾經存在、現在存在以及將來存在的，就是三世。也有說法是，按照順序，將不存在的法、正在存在的法、曾經不存在的法，作為三世。然而，這三世有三種：一種子三世、二道理三世、三唯識三世。這三種三世在各個宗派中的同異之處，詳細地記載在各種論著中，應該如理思維。梵語佛陀（Buddha），翻譯成漢語是覺者。具備五種含義，所以稱為佛，如同《佛地論》中所說。所說的五種含義是：一、具備二智（一切智（Sarvajna，對一切法的總體認識）和一切種智（Sarvakarajnata，對一切法的各個方面和細節的認識））；二、遠離二障（煩惱障（Klesavarana，由煩惱引起的障礙）和所知障（Jneyavarana，由對真理的無知引起的障礙））；三、通達二相（一切法的總相和一切法的別相）；四、具備二利（自利和利他）；五、具備二譬（如從睡夢中醒來，如蓮花開放）。具備這五種含義，所以稱為佛。其次，『依般若波羅蜜多故』是辨別能夠獲得智慧的方法，如前文所說。後面，『得阿耨多羅三藐三菩提』是顯示所獲得的果位就是菩提（Bodhi，覺悟）。梵語如上。而對此的翻譯，各種說法不同。一種說法是，阿（a）的意思是『無』，耨多羅（nuttara）的意思是『上』，三（samyak）的意思是『正』，藐（sambodhi）的意思是『真』，後面三個字是『正』，菩提（bodhi）的意思是『道』。總的來說就是『無上正真正正道』。另一種說法是，阿（a）的意思是『無』，耨多羅（nuttara）的意思是『上』，三（samyak）的意思是『正』，藐（sambodhi）的意思是『遍』，三（samyak）的意思是『知』，菩提（bodhi）的意思是『覺』。如理智緣真如（Tathata，事物的真實如是的狀態）名為正。如量智緣俗諦（Samvrti-satya，世俗諦，相對真理）名為遍。無分別智斷除二種無知名為知。菩提（bodhi）用從睡夢中醒來比喻覺悟。這四智是菩提的本體，超越二乘的果位，所以稱為無上。現在大
【English Translation】 English version: Question: How is that which cannot be Nirodha-nirodha (cessation through wisdom) severed? Answer: Nirodha-nirodha is detachment from bondage, and that is not bondage. Question: If that is so, how can Nirvana (liberation) be attained by severing that? Answer: Not all Nirvanas are included in Nirodha-nirodha. Otherwise, Prakrti-parisuddhi (the purity of intrinsic nature) should not be Nirvana. Some say: That is also included in Nirodha-nirodha, as explained in detail there. These questions and answers should be contemplated reasonably.
The Buddhas of the three times attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) by relying on Prajnaparamita (the perfection of wisdom) – The second part below cites examples to prove and establish. There are two points: first, to clearly explain the attainment of the fruit; second, to praise the superiority in terms of function. This is the first point, and there are three sections in the text. 'The Buddhas of the three times' identifies the people who attain the fruit. The three times refer to the past, present, and future, which are categories of Samksrta-dharma (conditioned phenomena). In order, what has existed, what exists now, and what will exist are the three times. It is also said that, in order, what will not exist, what is existing now, and what has not existed are the three times. However, there are three types of these three times: first, the three times of seed; second, the three times of reason; third, the three times of consciousness-only. The similarities and differences of these three times in various schools are recorded in detail in various treatises and should be contemplated reasonably. The Sanskrit word Buddha is translated as '覺者' (awakened one). It has five meanings, so it is called Buddha, as stated in the Buddhabhumi Sutra. The five meanings are: first, possessing two wisdoms (Sarvajna (omniscience) and Sarvakarajnata (knowledge of all aspects)); second, being free from two obscurations (Klesavarana (afflictive obscurations) and Jneyavarana (cognitive obscurations)); third, understanding two aspects (the general characteristics of all dharmas and the specific characteristics of all dharmas); fourth, possessing two benefits (self-benefit and benefiting others); fifth, possessing two metaphors (like awakening from a dream, like a lotus flower blooming). Possessing these five meanings, one is called Buddha. Next, 'relying on Prajnaparamita' identifies the method to attain wisdom, as mentioned earlier. Later, 'attaining Anuttara-samyak-sambodhi' shows that the fruit attained is Bodhi (enlightenment). The Sanskrit term is as above. However, there are different translations for this. One explanation is that a means 'no', nuttara means 'supreme', samyak means 'right', sambodhi means 'true', and the last three words mean 'right', and bodhi means 'path'. In general, it means 'unsurpassed, perfectly right and true path'. Another explanation is that a means 'no', nuttara means 'supreme', samyak means 'right', sambodhi means 'universal', samyak means 'knowing', and bodhi means 'awakening'. The wisdom of reality (Tathata) is called right. The wisdom of conventional truth (Samvrti-satya) is called universal. Non-discriminating wisdom cuts off two kinds of ignorance and is called knowing. Bodhi uses awakening from a dream as a metaphor for enlightenment. These four wisdoms are the essence of Bodhi, surpassing the fruit of the two vehicles, so it is called unsurpassed. Now, great
唐三藏曰阿之言無耨多羅名上三名正藐名等三又言正菩提云覺。無法可過故言無上。理事遍知故云正等。離妄照真復云正覺。即是無上正等正覺。問標宗得果但說涅槃。引例證成唯菩提者。以覺證滅豈不相違。答理實皆通智斷二德各據一義。影略互顯此。菩提義略以三門分別。一釋名字二出體性三諸門分別。第一釋名梵音菩提此翻名覺。覺有三種謂三乘智而今且說無上菩提。即真俗智雙證二空故名為覺。第二齣體有其二種。一就實出體四智為性故。成唯識第十卷曰菩提即是四智相應心品為體。二相從假說略有三門。一智斷分別即用二空觀智。及斷二障所證無為。以為自性故。瑜伽論菩薩地曰二斷二智名為菩提。彼說二斷為菩提者智之果故。相從假說亦名為智。三二身份別通用三身以為自性。故攝大乘智殊勝體即是三身。彼曰法身通名智者智之性故似說名智。三五法分別通用五法以為自性。佛地經曰有五種法攝大覺地。所謂四智及凈法界。彼經真如為大覺者同攝大乘。覺之性故。依智度論覺之境故名之為覺。故彼論云說智及智處皆名為般若。第三諸門分別先釋四智后辨三身。且說四智五門分別。一標名出體門二轉識得智門三心所相應門四所緣差別門五初得現起門。一標名出體門者一大圓鏡智如依圓鏡眾緣影現。如是依止
【現代漢語翻譯】 現代漢語譯本： 唐三藏（Tang Sanzang，人名，也稱玄奘）說：『阿』字的意思是『無』，『耨多羅』的意思是『上』，『三』的意思是『正』，『藐』的意思是『等』，『三』又可以解釋為『正』，『菩提』的意思是『覺』（bodhi，覺悟）。沒有法可以超越它，所以稱為『無上』。對事和理普遍知曉，所以稱為『正等』。遠離虛妄，照見真實，又稱為『正覺』。這就是『無上正等正覺』（anuttara-samyak-sambodhi，無上正等正覺）。 問：標明宗旨，得到結果，只說涅槃（nirvana，寂滅）。引用例子來證明，只有菩提（bodhi，覺悟）的原因是什麼？用覺悟來證明寂滅，難道不是相互矛盾嗎？ 答：從道理上說，兩者是相通的，智慧和斷除兩種功德各自佔據一個意義。相互隱約地顯現。菩提的意義略微用三個方面來分別：一是解釋名字，二是闡述體性，三是諸門分別。 第一，解釋名字。梵語『菩提』（bodhi），翻譯成中文就是『覺』（覺悟）。覺有三種，指三乘（sri-yana，聲聞乘、緣覺乘、菩薩乘）的智慧，而現在只說無上菩提（anuttara-bodhi，無上覺悟），即真智和俗智雙重證悟二空（dvi-sunyata，人空和法空），所以稱為『覺』。 第二，闡述體性。體性有兩種：一是就真實而言，四智（catur-jnana，大圓鏡智、平等性智、妙觀察智、成所作智）為體性。所以《成唯識論》第十卷說：『菩提就是與四智相應的心品為體』。二是相從假說，略有三個方面：一是智慧和斷除分別，即用二空觀智（dvi-sunyata-jnana，證悟空性的智慧），以及斷除二障（dvi-avarana，煩惱障和所知障）所證的無為（asamskrta，不生不滅的境界），作為自性。所以《瑜伽師地論·菩薩地》說：『二斷二智名為菩提』。那裡說二斷為菩提，是因為它是智慧的結果，所以相從假說，也稱為智。 三是二身份別，通用三身（tri-kaya，法身、報身、應身）作為自性。所以《攝大乘論》說，智慧殊勝的體性就是三身。那裡說『法身通名智』，是因為智慧的體性，所以類似地說為智。 三是五法分別，通用五法（panca-dharma，相、名、分別、正智、如如）作為自性。《佛地經》說：『有五種法攝取大覺地，所謂四智及凈法界』。該經以真如（tathata，事物的真實如是的狀態）為大覺，與《攝大乘論》相同。因為它是覺的體性，依據《智度論》，它是覺的境界，所以稱之為覺。所以該論說：『說智及智處，都名為般若（prajna，智慧）』。 第三，諸門分別。先解釋四智，后辨析三身。先說四智，從五個方面來分別：一是標名出體門，二是轉識得智門，三是心所相應門，四是所緣差別門，五是初得現起門。 一是標名出體門：一大圓鏡智（Adarsa-jnana，如鏡子般反映一切的智慧），就像依靠圓鏡，各種因緣顯現影像。就像這樣，依靠它。
【English Translation】 English version: Tang Sanzang (Tang Sanzang, a proper noun, also known as Xuanzang) said: 'A' means 'no' (absence), 'Noutala' means 'supreme', 'Sam' means 'right', 'Myak' means 'equal', and 'Sam' can also be interpreted as 'right', 'Bodhi' (bodhi, enlightenment) means 'awakening'. Because there is no dharma that can surpass it, it is called 'Anuttara' (supreme). Because it universally knows things and principles, it is called 'Samyak' (right and equal). Being away from delusion and illuminating the truth is also called 'Sambodhi' (right awakening). This is 'Anuttara-samyak-sambodhi' (unsurpassed, right, and equal awakening). Question: Why does the statement of the doctrine and the attainment of the result only mention Nirvana (nirvana, extinction)? Why is the example cited only Bodhi (bodhi, enlightenment)? Isn't it contradictory to prove extinction with awakening? Answer: In principle, both are interconnected, with wisdom and severance each occupying a meaning. They subtly reveal each other. The meaning of Bodhi is briefly distinguished in three aspects: first, explaining the name; second, elucidating the essence; and third, distinguishing the various aspects. First, explaining the name. The Sanskrit word 'Bodhi' (bodhi) translates to 'awakening' in Chinese. There are three types of awakening, referring to the wisdom of the Three Vehicles (sri-yana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana), but now we only talk about Anuttara-bodhi (unsurpassed awakening), which is the dual realization of the two emptinesses (dvi-sunyata, emptiness of self and emptiness of dharma) through true wisdom and conventional wisdom, hence it is called 'awakening'. Second, elucidating the essence. There are two types of essence: one is in terms of reality, where the four wisdoms (catur-jnana, Great Perfect Mirror Wisdom, Equality Wisdom, Wonderful Observing Wisdom, Accomplishing Wisdom) are the essence. Therefore, the tenth volume of the 'Vijnaptimatrata-siddhi' says: 'Bodhi is the mind associated with the four wisdoms as its essence.' The second is based on conventional designation, with three aspects: one is the distinction between wisdom and severance, which uses the wisdom of the two emptinesses (dvi-sunyata-jnana, wisdom of realizing emptiness), and the unconditioned (asamskrta, the state of non-birth and non-death) realized by severing the two obscurations (dvi-avarana, afflictive obscuration and cognitive obscuration), as its nature. Therefore, the 'Yogacarabhumi-sastra, Bodhisattva-bhumi' says: 'The two severances and two wisdoms are called Bodhi.' There, saying that the two severances are Bodhi is because they are the result of wisdom, so conventionally speaking, it is also called wisdom. The third is the distinction between the two bodies, using the three bodies (tri-kaya, Dharmakaya, Sambhogakaya, Nirmanakaya) as the essence. Therefore, the 'Mahayanasamgraha' says that the superior essence of wisdom is the three bodies. There, saying 'Dharmakaya is generally called wisdom' is because it is the nature of wisdom, so it is similarly called wisdom. The third is the distinction between the five dharmas, using the five dharmas (panca-dharma, appearance, name, discrimination, right knowledge, suchness) as the essence. The 'Buddhabhumi Sutra' says: 'There are five dharmas that encompass the Great Awakening Ground, namely the four wisdoms and the pure dharma realm.' That sutra takes Suchness (tathata, the true state of things as they are) as the Great Awakening, which is the same as the 'Mahayanasamgraha'. Because it is the nature of awakening, according to the 'Mahaprajnaparamita-sastra', it is the realm of awakening, so it is called awakening. Therefore, that treatise says: 'Saying wisdom and the place of wisdom are both called Prajna (prajna, wisdom).' Third, distinguishing the various aspects. First, explain the four wisdoms, then analyze the three bodies. First, talk about the four wisdoms, distinguishing them from five aspects: first, the aspect of naming and elucidating the essence; second, the aspect of transforming consciousness into wisdom; third, the aspect of mental concomitants; fourth, the aspect of the differences in objects; and fifth, the aspect of initial attainment and manifestation. First, the aspect of naming and elucidating the essence: the Great Perfect Mirror Wisdom (Adarsa-jnana, wisdom that reflects everything like a mirror), just like relying on a round mirror, various conditions manifest images. Just like this, relying on it.
如來智鏡諸處境識眾像影現。從諭立號即用第八相應心品以為自體。有十一喻如佛地經。二平等性智自他有情悉皆平等從用立號名平等智。有十平等如經廣說。第七相應心品為體。三妙觀察智相應心品善觀諸法自相共相從用立號名妙觀察智。有十種喻如經廣釋。第六相應心品為體。四成所作智普於十方示現種種變化三業所應作事。此亦從用名成所作智。有十種喻如經廣說五識相應心品為體。二轉識得智者佛地第三。有二師說。一曰轉第八識得大圓鏡智。轉第七識。得平等性智。轉第六識得妙觀察智。轉五現識成成所作智。一曰轉第六識得成所作智。轉五現識得妙觀察智。此不應理非次第故。說法斷疑則遍觀察非五用故。無性攝論亦有兩釋。廣如彼說。大莊嚴論同佛地論第二所說。成唯識第十卷中即同佛地初師所說須會。三心所相應者一一皆與二十一法心品相應。謂所遍行別境各五善有十一具如佛地。四所緣差別者大圓鏡智如佛地論。自有兩釋一曰緣如一曰通緣一切諸法。雖有兩說後者為勝。唯識第十亦同彼說。若廣分別具如佛地。平等性智佛地唯識皆有三釋。一曰但緣第八凈識。一曰但緣平等真如。一曰普緣真俗為境。具如二論。妙觀察智緣一切境無有諍論。成所作智有其二說。一曰但緣五種現境。一曰遍緣三世諸法
【現代漢語翻譯】 現代漢語譯本 如來智鏡在所有處境中，能使眾生形象顯現。從比喻的角度確立名稱，即以第八阿賴耶識（Ālayavijñāna，儲存一切種子識）相應的『心品』作為其自體。有十一個比喻，如《佛地經》（Buddhabhūmi-sūtra）所說。 二、平等性智（Samata-jñāna）：對自他有情眾生都視為平等，從作用的角度確立名稱，名為平等性智。有十種平等，如經中所廣泛闡述。以第七末那識（Manas，意根）相應的『心品』為體。 三、妙觀察智（Pratyavekṣaṇa-jñāna）：相應的『心品』善於觀察諸法的自相和共相，從作用的角度確立名稱，名為妙觀察智。有十種比喻，如經中廣泛解釋。以第六意識（Manovijñāna，分別識）相應的『心品』為體。 四、成所作智（Kṛtyānuṣṭhāna-jñāna）：普遍在十方世界示現種種變化，完成身、口、意三業所應做的事情。這也是從作用的角度命名為成所作智。有十種比喻，如經中所廣泛闡述。以五種感官識（眼、耳、鼻、舌、身識）相應的『心品』為體。 二、轉識得智：在《佛地經》第三卷中，對此有兩種說法。一種說法是：轉變第八識，得到大圓鏡智（Ādarśa-jñāna）；轉變第七識，得到平等性智；轉變第六識，得到妙觀察智；轉變五種現識，成就成所作智。另一種說法是：轉變第六識，得到成所作智；轉變五種現識，得到妙觀察智。這種說法不合邏輯，因為不符合次第。說法是爲了斷除疑惑，因此需要普遍觀察，而不是五識的作用。無性菩薩的《攝大乘論》（Mahāyānasaṃgraha）中也有兩種解釋，詳細內容如該論所述。《大莊嚴論》（Mahālaṅkāra-sūtra）的觀點與《佛地經》的第二種說法相同。《成唯識論》（Vijñāptimātratāsiddhi）第十卷中的觀點與《佛地經》的第一種說法相同，需要融會貫通。 三、心所相應：每一種智慧都與二十一種『心所法』（Caitasikas）相應，即五種『遍行』（Sarvatraga）、五種『別境』（Viniyata）以及十一種『善』（Kuśala），具體內容如《佛地經》所述。 四、所緣差別：關於大圓鏡智的所緣境，《佛地經》中有兩種解釋。一種說法是隻緣『如』（Tathatā，真如），另一種說法是普遍緣一切諸法。雖然有兩種說法，但后一種說法更為殊勝。《唯識論》第十卷也持同樣的觀點。如果想詳細瞭解，請參考《佛地經》。 關於平等性智的所緣境，《佛地經》和《唯識論》都有三種解釋。一種說法是隻緣第八凈識（Amala-vijñāna，清凈識）。一種說法是隻緣平等真如。一種說法是普遍緣真諦和俗諦作為其境界。具體內容請參考這兩部論著。 關於妙觀察智的所緣境，緣一切境界，沒有爭議。 關於成所作智的所緣境，有兩種說法。一種說法是隻緣五種現境（色、聲、香、味、觸）。另一種說法是普遍緣三世諸法。 English version The Tathāgata's Wisdom Mirror reflects all forms and images in all situations. The name is established from the analogy, using the 'mind category' corresponding to the eighth consciousness, Ālayavijñāna (storehouse consciousness, storing all seeds of consciousness), as its self-nature. There are eleven metaphors, as described in the Buddhabhūmi-sūtra (Buddha Land Sutra). Second, Samata-jñāna (Equality Wisdom): It regards all sentient beings, both self and others, as equal. The name is established from its function, called Equality Wisdom. There are ten kinds of equality, as widely explained in the scriptures. The 'mind category' corresponding to the seventh consciousness, Manas (the root of mind), is its essence. Third, Pratyavekṣaṇa-jñāna (Wonderful Observing Wisdom): The corresponding 'mind category' is good at observing the self-characteristics and common characteristics of all dharmas. The name is established from its function, called Wonderful Observing Wisdom. There are ten metaphors, as widely explained in the scriptures. The 'mind category' corresponding to the sixth consciousness, Manovijñāna (discriminating consciousness), is its essence. Fourth, Kṛtyānuṣṭhāna-jñāna (Accomplishing Action Wisdom): It universally manifests various transformations in the ten directions, accomplishing the tasks that should be done by body, speech, and mind. This is also named Accomplishing Action Wisdom from its function. There are ten metaphors, as widely explained in the scriptures. The 'mind category' corresponding to the five sense consciousnesses (eye, ear, nose, tongue, and body consciousnesses) is its essence. Second, Transforming Consciousness to Obtain Wisdom: In the third volume of the Buddhabhūmi-sūtra, there are two views on this. One view is: transforming the eighth consciousness to obtain Ādarśa-jñāna (Great Perfect Mirror Wisdom); transforming the seventh consciousness to obtain Equality Wisdom; transforming the sixth consciousness to obtain Wonderful Observing Wisdom; transforming the five present consciousnesses to accomplish Accomplishing Action Wisdom. Another view is: transforming the sixth consciousness to obtain Accomplishing Action Wisdom; transforming the five present consciousnesses to obtain Wonderful Observing Wisdom. This view is illogical because it does not conform to the order. Explaining the Dharma is to eliminate doubts, so it requires universal observation, not the function of the five consciousnesses. Asaṅga's Mahāyānasaṃgraha (Compendium of the Mahayana) also has two explanations, as detailed in that treatise. The view of the Mahālaṅkāra-sūtra (Great Adornment Sutra) is the same as the second view of the Buddhabhūmi-sūtra. The view in the tenth volume of the Vijñāptimātratāsiddhi (Treatise on the Establishment of the Doctrine of Mere-Consciousness) is the same as the first view of the Buddhabhūmi-sūtra, which needs to be understood comprehensively. Third, Mental Factors in Accordance: Each wisdom corresponds to twenty-one 'Caitasikas' (mental factors), namely the five 'Sarvatraga' (omnipresent), the five 'Viniyata' (object-specific), and the eleven 'Kuśala' (wholesome), as detailed in the Buddhabhūmi-sūtra. Fourth, Differences in Objects: Regarding the object of Great Perfect Mirror Wisdom, there are two explanations in the Buddhabhūmi-sūtra. One view is that it only cognizes 'Tathatā' (suchness, true thusness), and the other view is that it universally cognizes all dharmas. Although there are two views, the latter is more superior. The tenth volume of the Vijñāptimātratāsiddhi also holds the same view. For more details, please refer to the Buddhabhūmi-sūtra. Regarding the object of Equality Wisdom, there are three explanations in both the Buddhabhūmi-sūtra and the Vijñāptimātratāsiddhi. One view is that it only cognizes the eighth pure consciousness, Amala-vijñāna (immaculate consciousness). One view is that it only cognizes equal suchness. One view is that it universally cognizes both the ultimate truth and the conventional truth as its object. Please refer to these two treatises for details. Regarding the object of Wonderful Observing Wisdom, it cognizes all objects without dispute. Regarding the object of Accomplishing Action Wisdom, there are two views. One view is that it only cognizes the five present objects (form, sound, smell, taste, and touch). The other view is that it universally cognizes the dharmas of the three times.
【English Translation】 English translation line 1 English translation line 2
。后說為正。如彼二論。五現起差別者依佛地論。大圓鏡智金剛心時初得現起。平等性智相應心品菩薩初地初現觀時最初現行。妙觀察智相應心品亦在初地。初現觀時最初現行。成所作智自有二釋。一曰初地已上皆得現行。一曰佛果方得現行。后說為正。廣如彼論。依成唯識大圓鏡智自有兩釋。一曰金剛心時初得現起。一曰佛果方得現起后說為正余如佛地。三身略以七門分別。第一釋名字。第二齣體性。第三五法攝身。第四常無常。第五形量大小。第六所化同異。第七依土差別。第一釋名先總后別。言三身者三是標數身有三義謂體依聚故。成唯識第十卷曰。體依聚義總說名為身。佛地第七亦同彼釋。此即六中帶數釋也。后別名者一自性法身謂即真如體常不變故名自性身。力無畏等諸功德法所依止故亦名法身。次受用身能令自他受用種種大法樂故名受用身。后變化身謂利有情示現種種變化事業名變化身。第二齣體法身即用真如為體。次受用身即用四智自利功德。及為地上所現化相一分功德以為自性。其中同異五法門中當廣分別。第三五法攝身依佛地論自有兩釋。有義前二攝自性身中間二種攝受用身。成所作智攝變化身。經說真如是法身故(如金光明經及佛地經等)。論說轉去阿賴耶識得自性身。大圓鏡智轉第八得故知前
【現代漢語翻譯】 現代漢語譯本： 后一種說法是正確的，就像那兩部論著所說的那樣。五、現起差別：依據《佛地論》，大圓鏡智在金剛心時才開始顯現。平等性智相應的菩薩心品在初地初現觀時才開始顯現。妙觀察智相應的菩薩心品也在初地初現觀時才開始顯現。成所作智有兩種解釋：一種說法是初地以上的菩薩都能使其顯現；另一種說法是隻有佛果才能使其顯現。后一種說法是正確的，詳細內容見《佛地論》。依據《成唯識論》，大圓鏡智也有兩種解釋：一種說法是金剛心時才開始顯現；另一種說法是隻有佛果才能使其顯現。后一種說法是正確的，其他內容見《佛地論》。 三身略以七個方面來分別：第一、解釋名字；第二、說明體性；第三、用五法來概括三身；第四、常與無常；第五、形量大小；第六、所化眾生的同異；第七、依據佛土的差別。第一、解釋名字，先總說后別說。所說的『三身』，『三』是標示數量，『身』有三種含義，即體、依、聚。如《成唯識論》第十卷所說：『體、依、聚的含義總稱為身。』《佛地論》第七卷也作了同樣的解釋。這屬於六種釋名方式中的帶數釋。后別名：一、自性法身，即真如，體性恒常不變，所以稱為自性身。由於力、無畏等各種功德法所依止，也稱為法身。二、受用身，能使自己和他人受用種種大法樂，所以稱為受用身。三、變化身，爲了利益有情眾生，示現種種變化事業，稱為變化身。 第二、說明體性：法身以真如為體。受用身以四智的自利功德，以及為地上菩薩所顯現的化相的一部分功德作為自性。其中的同異將在五法門中詳細分別。第三、用五法來概括三身：依據《佛地論》，有兩種解釋。一種觀點認為，前兩種（法）概括自性身，中間兩種（智）概括受用身，成所作智概括變化身。經中說真如是法身（如《金光明經》及《佛地經》等）。論中說轉去阿賴耶識就能得到自性身，大圓鏡智是轉第八識得到的，由此可知前一種說法。
【English Translation】 English version: The latter saying is correct, just as those two treatises state. Five, the differences in manifestation: According to the Buddhabhumi Sutra (Fo Di Lun), the Great Perfect Mirror Wisdom only begins to manifest at the Vajra Mind. The Bodhisattva's mind associated with the Wisdom of Equality only begins to manifest at the first moment of direct perception on the first ground. The Bodhisattva's mind associated with the Wonderful Observing Wisdom also only begins to manifest at the first moment of direct perception on the first ground. There are two interpretations of the Wisdom of Accomplishing Activities: one says that Bodhisattvas above the first ground can manifest it; the other says that only the fruit of Buddhahood can manifest it. The latter saying is correct, and the details can be found in the Buddhabhumi Sutra. According to the Vijnaptimatrata-siddhi Sastra (Cheng Weishi Lun), there are also two interpretations of the Great Perfect Mirror Wisdom: one says that it only begins to manifest at the Vajra Mind; the other says that only the fruit of Buddhahood can manifest it. The latter saying is correct, and other details can be found in the Buddhabhumi Sutra. The Trikaya (Three Bodies of the Buddha) are briefly distinguished in seven aspects: First, explaining the names; second, explaining the essence; third, summarizing the Three Bodies with the Five Dharmas; fourth, permanence and impermanence; fifth, size and dimensions; sixth, the similarities and differences of the beings to be transformed; seventh, the differences based on the Buddha-lands. First, explaining the names, first generally and then specifically. The 'Three Bodies' are so-called because 'three' indicates the number, and 'body' has three meanings, namely, substance, reliance, and aggregation. As the tenth volume of the Vijnaptimatrata-siddhi Sastra says: 'The meanings of substance, reliance, and aggregation are collectively called body.' The seventh volume of the Buddhabhumi Sutra also gives the same explanation. This belongs to the numerical explanation among the six ways of explaining names. Later, the specific names: One, the Svabhavikakaya (Self-Nature Body or Dharmakaya), which is Suchness (Tathata, 真如), whose essence is constant and unchanging, so it is called the Self-Nature Body. Because it is the basis upon which powers, fearlessness, and other meritorious qualities rely, it is also called the Dharmakaya (法身). Two, the Sambhogakaya (Enjoyment Body or Reward Body), which can enable oneself and others to enjoy various great Dharma pleasures, so it is called the Sambhogakaya. Three, the Nirmanakaya (Transformation Body or Emanation Body), which manifests various transformative activities to benefit sentient beings, so it is called the Nirmanakaya. Second, explaining the essence: The Dharmakaya takes Suchness as its essence. The Sambhogakaya takes the meritorious qualities of the Four Wisdoms for self-benefit, and a portion of the meritorious qualities of the manifested appearances for Bodhisattvas on the grounds, as its essence. The similarities and differences among them will be explained in detail in the Five Dharmas. Third, summarizing the Three Bodies with the Five Dharmas: According to the Buddhabhumi Sutra, there are two interpretations. One view holds that the first two (Dharmas) summarize the Svabhavikakaya, the middle two (Wisdoms) summarize the Sambhogakaya, and the Wisdom of Accomplishing Activities summarizes the Nirmanakaya. The sutras say that Suchness is the Dharmakaya (such as the Suvarnaprabhasa Sutra (Jin Guangming Jing, 金光明經) and the Buddhabhumi Sutra). The treatises say that by transforming the Alaya Consciousness, one can obtain the Svabhavikakaya, and the Great Perfect Mirror Wisdom is obtained by transforming the eighth consciousness, from which it can be known that the former saying is correct.
二攝自性身(如攝大乘說得自性攝論莊嚴皆轉第八得圓鏡智)。此經中說成所作智起諸化業。莊嚴論說成所作智於一切界發起種種無量難思諸變化事。故知后一攝變化身(更勘說處)平等性智如諸論說。能依凈土隨諸菩薩所樂示現種種佛身(更勘說處)。妙觀察智亦如論說。于大集會能現一切自在作用說法斷疑(如莊嚴論說)。又說轉去諸識故得受用。故知中二攝受用身(如攝大乘論說)。又佛三身皆十義中智殊勝攝故知三身皆得有智(如攝大乘中殊勝也)。有義初一攝自性身。四智自性相應共有及為地上菩薩所現一分細相攝受用身。若為地前菩薩等所現一分粗相化用攝變化身。諸經皆說清凈真如為法身。故贊佛論說如來法身無生滅故。如此等文故知法身即凈法界。具說如彼。莊嚴論說大圓鏡智自受用。佛攝大乘說轉諸轉識得受用身。然說轉去阿賴耶識得法身者。此說轉去第八識中二障種子。顯得清凈轉依法身。非說鏡智是法身佛。又受用身略有二種。一自受用三無數劫修所成故。二他受用為諸菩薩受法樂故是故四智相應共有及一分化為受用身。經論皆說化身為化地前眾生現種種相。既是地前眾生境界故知非是真實功德。但是化用。經論唯說成所作智慧起化業非即化身。但雖三身智殊勝攝法身是智所依證故。化身是智
【現代漢語翻譯】 現代漢語譯本 二攝自性身（如《攝大乘論》所說，由自性攝持，論及莊嚴皆轉變第八識而得圓鏡智）。此經中說成所作智發起各種化業。《莊嚴論》說成所作智於一切界發起種種無量難以思議的各種變化之事。因此可知后一攝為變化身（更需勘查出處），平等性智如各論所說，能依隨諸菩薩所樂而示現種種佛身（更需勘查出處）。妙觀察智也如論所說，于大眾之中能現一切自在作用，說法斷疑（如《莊嚴論》所說）。又說轉變去除諸識，因此得以受用。因此可知中間二攝為受用身（如《攝大乘論》所說）。又佛的三身皆由十義中的智殊勝所攝持，因此可知三身皆具有智（如《攝大乘論》中的殊勝義）。 有一種觀點認為，初一攝為自性身，四智的自性相應共有，以及為地上菩薩所現的一部分細微之相，攝為受用身。若為地前菩薩等所現的一部分粗顯之相，則化用攝為變化身。諸經都說清凈真如為法身，因此《贊佛論》說如來法身無生滅。如此等文可知法身即是凈法界，詳細的說明如彼論所述。《莊嚴論》說大圓鏡智是自受用。佛在《攝大乘論》中說轉變諸轉識而得受用身。然而說轉變去除阿賴耶識而得法身，這是說轉變去除第八識中的二障種子，顯現清凈的轉依法身，並非說鏡智就是法身佛。又受用身略有二種：一是自受用，由三無數劫的修行所成就；二是他受用，爲了讓諸菩薩受法樂。因此四智相應共有，以及一部分化現為受用身。經論都說化身為化度地前眾生而現種種相，既然是地前眾生的境界，因此可知並非是真實的功德，只是化現的作用。經論只說成所作智慧發起化業，並非就是化身。但雖然三身由智殊勝所攝持，法身是智所依憑和證得的，化身是智...
【English Translation】 English version The second 'she' (攝, to gather or include) is the Svabhavakaya (自性身, Essence Body) (as the Mahayanasamgraha (攝大乘論, Compendium of the Great Vehicle) says, it is gathered by the essence, and the treatises and adornments all transform the eighth consciousness to attain the Perfect Mirror Wisdom (圓鏡智, Adarsa-jnana)). This sutra says that the Accomplishing Wisdom (成所作智, Krtyanusthana-jnana) initiates various transformation activities. The Adornment Treatise (莊嚴論, Mahāyānālaṃkāra) says that the Accomplishing Wisdom initiates various immeasurable and inconceivable transformation events in all realms. Therefore, it is known that the latter 'she' is the Nirmanakaya (變化身, Transformation Body) (further investigation of the source is needed), and the Equality Wisdom (平等性智, Samata-jnana), as the treatises say, can manifest various Buddha bodies according to the preferences of the Bodhisattvas (further investigation of the source is needed). The Wonderful Discriminating Wisdom (妙觀察智, Pratyaveksana-jnana) is also as the treatises say, in the great assembly, it can manifest all free actions, expound the Dharma, and resolve doubts (as the Adornment Treatise says). It also says that by transforming and removing the consciousnesses, one can attain enjoyment. Therefore, it is known that the middle two 'she' are the Sambhogakaya (受用身, Enjoyment Body) (as the Mahayanasamgraha says). Furthermore, all three bodies of the Buddha are gathered by the wisdom excellence among the ten meanings, therefore it is known that all three bodies possess wisdom (as the excellence in the Mahayanasamgraha). One view holds that the first 'she' is the Svabhavakaya, the shared nature of the four wisdoms, and a portion of the subtle aspects manifested for the Bodhisattvas on the ground (bhumi), are gathered into the Sambhogakaya. If a portion of the coarse aspects are manifested for the Bodhisattvas before the ground, then the transformation is gathered into the Nirmanakaya. All sutras say that the pure Suchness (真如, Tathata) is the Dharmakaya (法身, Dharma Body), therefore the Praise of the Buddha Treatise (贊佛論) says that the Tathagata's Dharmakaya is without birth or death. From such texts, it is known that the Dharmakaya is the Pure Dharma Realm (凈法界, dharma-dhātu), and the detailed explanation is as described in that treatise. The Adornment Treatise says that the Great Perfect Mirror Wisdom is for self-enjoyment. The Buddha in the Mahayanasamgraha says that by transforming the transforming consciousnesses, one attains the Enjoyment Body. However, saying that by transforming and removing the Alaya Consciousness (阿賴耶識, Ālaya-vijñāna) one attains the Dharmakaya, this means transforming and removing the seeds of the two obscurations in the eighth consciousness, revealing the pure transformed Dharma Body, not saying that the Mirror Wisdom is the Dharma Body Buddha. Furthermore, there are roughly two types of Enjoyment Bodies: one is for self-enjoyment, accomplished by cultivating for countless kalpas; the other is for the enjoyment of others, for the sake of the Bodhisattvas enjoying the Dharma bliss. Therefore, the four wisdoms correspond and share, and a portion of the transformation becomes the Enjoyment Body. Sutras and treatises all say that the Nirmanakaya manifests various forms to transform beings before the ground, since it is the realm of beings before the ground, therefore it is known that it is not a real merit, but only a transformation function. Sutras and treatises only say that the Accomplishing Wisdom can initiate transformation activities, not that it is the Transformation Body itself. But although the three bodies are gathered by the excellence of wisdom, the Dharmakaya is the basis and attainment of wisdom, and the Nirmanakaya is wisdom...
所起用故。似智現故說假為智亦無有過。成唯識論不異前說故不重述。第四常無常者問受用變化既有生滅。云何經說諸佛身常。答由二所依法身常故受用法樂無休廢。故數數現化無斷絕故。如常受樂如常施食故說名常。莊嚴論說常有三種。一本性常謂自性身。此身本來性常住故。二不斷常謂受用身受用法樂無間斷故。三相續常謂變化身沒已復現化無盡故。具說如彼。第五形量大小者自性法身由如虛空不可說其形量大小。就相而言遍一切處。受用身者有色非色非色諸法無形質故。亦不可說形量大小。若就依身及所知境亦得說言遍一切處。色有二種。一者實色二者化色。言實色者三無數劫修習所生充滿法界。遍實凈土唯佛與佛乃能知之。言化色者由悲願力為入大地諸菩薩眾。現種種身形量不定。為化地前所現化身通色非色。非色無形故無形量。色即不定隨所化故。廣說如彼。第六所化同異者如佛地論。一切如來所化有情為共不共。論有三說。一曰唯共一切功德行愿同故廣如彼說。一曰不共以佛所化諸有情類本相屬故。廣說如彼。如實義者有共不共。無始時來種性法爾更相系屬。或多屬一或一屬多。廣說如彼。依成唯識同第三釋。如論應知。第七依土差別者如成唯識。身有四種所謂自性受用及變化身。土有四種一自性土二自
【現代漢語翻譯】 現代漢語譯本 所起用之故。因為（佛的）智慧顯現的緣故，所以說假設有智慧也沒有過錯。《成唯識論》與之前的說法沒有不同，所以不再重複敘述。第四，關於常與無常的問題：既然受用和變化都有生滅，為什麼經典上說諸佛的身是常住的呢？回答：由於所依的法身是常住的，所以受用（佛）法的快樂沒有停止和廢棄。因此，（佛）數數顯現變化而沒有斷絕。如同常受快樂，如同常施予食物，所以稱為常。在《莊嚴論》中說常有三種：一是本性常，指的是自性身（Dharmakāya），這個身本來就是常住的；二是不斷常，指的是受用身（Sambhogakāya），受用（佛）法的快樂沒有間斷；三是相續常，指的是變化身（Nirmāṇakāya），滅了之後又顯現，變化沒有窮盡。詳細的解釋就像《莊嚴論》所說的那樣。第五，關於形體大小的問題：自性法身（Dharmakāya）如同虛空一樣，無法說出它的形體大小。就（佛的）相而言，遍一切處。受用身（Sambhogakāya）有色、非色，因為非色諸法沒有形質，所以也無法說出形體大小。如果就所依之身以及所知之境而言，也可以說遍一切處。色有兩種：一是實色，二是化色。實色是指三無數劫修習所生，充滿法界，遍佈真實清凈的國土，只有佛與佛才能知道。化色是指由悲願力，爲了進入大地的諸菩薩眾，顯現種種身，形體大小不定。為化度地上菩薩之前所顯現的化身，通於色與非色。非色沒有形體，所以沒有形體大小。色是不定的，隨著所化眾生而變化。詳細的解釋就像《莊嚴論》所說的那樣。第六，關於所化眾生的同異問題，如同《佛地論》所說：一切如來所化度的有情是共同的還是不共同的？《佛地論》有三種說法：一是唯有共同，因為一切功德行愿相同，詳細的解釋就像《佛地論》所說的那樣。二是唯有不共同，因為佛所化度的諸有情，本來就相互隸屬，詳細的解釋就像《佛地論》所說的那樣。如實的意義是有共同也有不共同。從無始以來，種性自然而然地相互聯繫，或者多個屬於一個，或者一個屬於多個，詳細的解釋就像《佛地論》所說的那樣。依據《成唯識論》，與第三種解釋相同，如《成唯識論》所說的那樣。第七，關於所依之土的差別，如同《成唯識論》所說：身有四種，分別是自性身（Dharmakāya）、受用身（Sambhogakāya）和變化身（Nirmāṇakāya）。土有四種，一是自性土，二是自
【English Translation】 English version The reason for using it is this. Because the wisdom (of the Buddha) manifests, it is not a mistake to say that wisdom is assumed. The Vijñaptimātratāsiddhi-śāstra (成唯識論) is no different from the previous statement, so it will not be repeated. Fourth, regarding the question of permanence and impermanence: Since enjoyment and transformation both have arising and ceasing, why do the scriptures say that the bodies of all Buddhas are permanent? The answer is: Because the Dharmakāya (法身, Dharma body) on which they rely is permanent, the joy of enjoying the Dharma is without cessation or abandonment. Therefore, (the Buddha) manifests transformations again and again without interruption. Just as constantly receiving joy, just as constantly giving food, it is called permanent. In the Śūraṅgama Sūtra (莊嚴論), it is said that there are three types of permanence: First, intrinsic permanence, which refers to the Svābhāvikakāya (自性身, self-nature body), this body is originally permanent; second, continuous permanence, which refers to the Sambhogakāya (受用身, enjoyment body), the joy of enjoying the Dharma is without interruption; third, successive permanence, which refers to the Nirmāṇakāya (變化身, transformation body), after it disappears, it appears again, and the transformations are endless. The detailed explanation is as described in the Śūraṅgama Sūtra. Fifth, regarding the question of the size of the form: The Dharmakāya (法身, Dharma body) is like space, and it is impossible to describe its size. In terms of (the Buddha's) form, it pervades all places. The Sambhogakāya (受用身, enjoyment body) has form and is formless, because formless dharmas have no shape or substance, so it is also impossible to describe its size. If we consider the body on which it relies and the realm of knowledge, we can also say that it pervades all places. There are two types of form: one is real form, and the other is transformed form. Real form refers to that which is produced by cultivation over countless kalpas, filling the Dharma realm, and pervading the real and pure lands, which only Buddhas can know. Transformed form refers to the various bodies manifested by the power of compassion and vows for the Bodhisattvas who have entered the ground, and the size of the form is not fixed. The transformed body manifested for the purpose of transforming Bodhisattvas before the ground is common to both form and formlessness. Formlessness has no shape, so it has no size. Form is not fixed, but changes according to the beings being transformed. The detailed explanation is as described in the Śūraṅgama Sūtra. Sixth, regarding the question of the similarity and difference of the beings being transformed, as described in the Buddhabhūmi Sūtra (佛地論): Are the sentient beings transformed by all Tathāgatas common or uncommon? The Buddhabhūmi Sūtra has three explanations: First, only common, because all merits, practices, vows are the same, the detailed explanation is as described in the Buddhabhūmi Sūtra. Second, only uncommon, because the sentient beings transformed by the Buddha originally belong to each other, the detailed explanation is as described in the Buddhabhūmi Sūtra. The real meaning is that there is both common and uncommon. From beginningless time, the nature of the seed naturally connects with each other, either many belong to one, or one belongs to many, the detailed explanation is as described in the Buddhabhūmi Sūtra. According to the Vijñaptimātratāsiddhi-śāstra (成唯識論), it is the same as the third explanation, as described in the Vijñaptimātratāsiddhi-śāstra. Seventh, regarding the difference of the lands on which they rely, as described in the Vijñaptimātratāsiddhi-śāstra: There are four types of bodies, namely Svābhāvikakāya (自性身, Dharma body), Sambhogakāya (受用身, enjoyment body), and Nirmāṇakāya (變化身, transformation body). There are four types of lands, first, Svābhāvikabhūmi (自性土, self-nature land), second, self-
受用三他受用四變化土。即前四身如其次第住四種土。雖自性身與自性土體無差別。而屬佛法相性異故義說能所。其變化身非唯住凈亦通穢土廣如彼論。
故知般若波羅蜜多是大神咒是大明咒是無上咒是無等等咒者 自下第二舉用嘆勝於中有二。初長行廣釋后舉頌結嘆。前中有二初明自利后辨利他。此即初也。所言咒者咒術之名。明即妙慧證空斷障。言要妙術故以咒言嘆其勝用。神用莫測名大神咒。遣暗除癡稱大明咒。超過二乘故云無上。越彼菩薩佛慧均平是故重言名無等等。
能除一切苦真實不虛者 此即第二辨利他用。依此妙慧令諸有情越生死苦證涅槃樂。舒舌髮際尚表誠言。況覆三千而語有謬。故經說曰是真語者。
故說般若波羅蜜多咒即說咒曰揭諦揭諦波羅揭諦波羅僧揭諦菩提莎婆呵者 此即第二舉頌結嘆于中有二。初長行標舉后以頌正嘆。然釋此頌諸說不同。一曰此頌不可翻譯古來相傳。此咒乃是西域正音秘密辭句。翻即失驗故存梵語。又解咒中說諸聖名或說鬼神。或說諸法甚深奧義言含多義。此方無言正當彼語故存梵音。如薄伽梵。一曰諸咒密可翻譯如言南無佛陀耶等。釋此頌句判之為三。初揭諦揭諦此云度度。頌前長行般若二字。此顯般若有大功能自度度他故云度度。次波羅等句即
【現代漢語翻譯】 現代漢語譯本 受用三他受用四變化土：指報身、他受用身、化身依次對應居住在四種佛土中。雖然自性身（Dharmakaya，法身）與自性土（Dharmadhatu，法界）本體沒有差別，但因為屬於佛法，其體相性質不同，所以從意義上說有能住和所住的區別。而化身（Nirmanakaya，應化身）不僅居住在凈土，也通於穢土，詳細情況如相關論述所說。
『故知般若波羅蜜多是大神咒是大明咒是無上咒是無等等咒者』：下面第二部分是讚歎般若波羅蜜多的殊勝之處，分為兩個部分。首先用長行文廣泛解釋，然後用偈頌總結讚歎。長行文部分又分為兩個部分，首先說明自利，然後辨析利他。這裡是第一部分。所謂『咒』，是咒術的名稱。『明』，是指妙慧，能夠證悟空性，斷除障礙。因為是重要而精妙的法術，所以用『咒』來讚歎它的殊勝作用。神妙的作用不可測度，稱為『大神咒』。能夠遣除愚昧黑暗，稱為『大明咒』。超越了聲聞、緣覺二乘，所以稱為『無上』。超越了菩薩，與佛的智慧平等，所以重複說，稱為『無等等』。
『能除一切苦真實不虛者』：這是第二部分，辨析利他的作用。依靠這種妙慧，能夠使一切有情眾生超越生死之苦，證得涅槃之樂。伸出舌頭到達髮際尚且表示誠實之言，更何況覆蓋三千大千世界所說的話會有謬誤呢？所以經中說，這是真語者。
『故說般若波羅蜜多咒即說咒曰揭諦揭諦波羅揭諦波羅僧揭諦菩提莎婆呵者』：這是第二部分，用偈頌總結讚歎，分為兩個部分。首先用長行文標舉，然後用偈頌正式讚歎。然而，對於這句偈頌的解釋，各家說法不同。一種說法是，這句偈頌不可翻譯，自古以來就這樣相傳。這個咒語是西域的正音，是秘密的辭句，翻譯了就會失去效驗，所以保留梵語。另一種解釋是，咒語中說了諸聖的名字，或者說了鬼神，或者說了諸法甚深奧義，語言包含多種意義。這裡沒有語言能夠完全對應，所以保留梵音，比如薄伽梵（Bhagavan，世尊）。還有一種說法是，各種咒語的秘密是可以翻譯的，比如『南無佛陀耶』等等。解釋這句偈頌，可以分為三個部分。首先，『揭諦揭諦』，這裡翻譯為『度度』。讚頌前面長行文中的『般若』二字。這顯示般若有很大的功能，能夠自度度他，所以說『度度』。其次，『波羅』等句，即
【English Translation】 English version The 'Enjoyment Body Three, Other-Enjoyment Body Four, Transformation Land' refers to the Reward Body (Sambhogakaya), Other-Enjoyment Body, and Transformation Body (Nirmanakaya) residing in the four types of Buddha lands in that order. Although the Essence Body (Dharmakaya) and the Essence Land (Dharmadhatu) are not different in essence, because they belong to the Dharma, their characteristics are different, so in terms of meaning, there is a distinction between the one who dwells and the place where they dwell. The Transformation Body (Nirmanakaya) not only resides in pure lands but also extends to impure lands, as detailed in the relevant treatises.
'Therefore, know that the Prajna Paramita is the Great Divine Mantra, the Great Bright Mantra, the Supreme Mantra, the Unequalled Mantra': The second part below praises the excellence of the Prajna Paramita, divided into two parts. First, it is extensively explained in prose, and then summarized and praised in verse. The prose part is further divided into two parts, first explaining self-benefit and then distinguishing other-benefit. This is the first part. The so-called 'mantra' is the name of a magical spell. 'Bright' refers to wonderful wisdom, which can realize emptiness and cut off obstacles. Because it is an important and subtle technique, the term 'mantra' is used to praise its excellent function. Its divine function is immeasurable, so it is called the 'Great Divine Mantra'. It can dispel ignorance and darkness, so it is called the 'Great Bright Mantra'. It surpasses the Two Vehicles of Sravakas and Pratyekabuddhas, so it is called 'Supreme'. It surpasses the Bodhisattvas and is equal to the wisdom of the Buddha, so it is repeated and called 'Unequalled'.
'Able to remove all suffering, true and not false': This is the second part, distinguishing the function of benefiting others. Relying on this wonderful wisdom, it can enable all sentient beings to transcend the suffering of birth and death and attain the bliss of Nirvana. Even extending the tongue to the hairline indicates sincere words, how much more so would the words covering the three thousand great thousand worlds be erroneous? Therefore, the sutra says that this is a speaker of truth.
'Therefore, the Prajna Paramita Mantra is spoken, that is, the mantra is spoken: Gate Gate Paragate Parasamgate Bodhi Svaha': This is the second part, summarizing and praising with verses, divided into two parts. First, it is highlighted in prose, and then formally praised in verse. However, there are different interpretations of this verse. One view is that this verse cannot be translated and has been passed down as such since ancient times. This mantra is the correct sound of the Western Regions, a secret phrase. Translating it would lose its efficacy, so the Sanskrit is retained. Another explanation is that the mantra speaks of the names of the saints, or speaks of ghosts and gods, or speaks of the profound meaning of all dharmas, and the language contains multiple meanings. There is no language here that can fully correspond, so the Sanskrit sound is retained, such as Bhagavan (世尊). Another view is that the secrets of various mantras can be translated, such as 'Namo Buddhaya', etc. Explaining this verse, it can be divided into three parts. First, 'Gate Gate', which is translated here as 'go, go'. It praises the two words 'Prajna' in the preceding prose. This shows that Prajna has great power, able to liberate oneself and others, so it says 'go, go'. Secondly, the phrase 'Paragate', etc., that is,
頌長行波羅蜜多。此云彼岸到是即涅槃名彼岸也。揭諦言度度到何處。謂即彼岸是度之處。故云波羅揭諦。言波羅者翻名如上。僧揭諦者此云到竟。言菩提者是彼岸體。后莎婆呵此云速疾。謂由妙慧有勝功用即能速疾到菩提岸。又解頌中有其四句。分為二節。初之二句約法嘆勝後有二句就人嘆勝。就約法中先因後果。重言揭諦此云勝勝。因位般若具自他利二種勝用。故云勝勝。波羅揭諦言彼岸勝。由般若故得涅槃勝岸。故言彼岸勝。就嘆人中先因後果。波羅僧揭諦此云彼岸僧勝。此嘆因位一乘菩薩求彼岸人。菩提莎婆呵此云覺究竟。此嘆果位三身果人。覺法已滿名覺究竟。或可四句嘆三寶勝。初之二句如次應知嘆行果法。第三四句如次應知嘆僧及佛矣。
般若心經贊(終)
【現代漢語翻譯】 現代漢語譯本 讚頌長行《波羅蜜多》（Pāramitā，意為「到達彼岸」）。這裡所說的『彼岸』，就是涅槃（Nirvana）的別稱。『揭諦』（Gate）意為『度』，度到何處？就是到達彼岸，是超脫之處。所以說『波羅揭諦』（Pāra-gate）。『波羅』（Pāra）的含義如上所述。『僧揭諦』（Saṃ-gate）意為『到達終點』。『菩提』（Bodhi）是彼岸的本體。最後的『莎婆呵』（Svāhā）意為『迅速』。意思是憑藉妙慧具有殊勝的功用，就能迅速到達菩提之岸。 另一種解釋是，頌文中的四句可以分為兩個部分。前兩句是就法而言，讚歎其殊勝；后兩句是就人而言，讚歎其殊勝。就法而言，先說因，后說果。重複說『揭諦』（Gate），意為『勝勝』。在因位上，般若（Prajñā）具有自利利他的兩種殊勝作用，所以說是『勝勝』。『波羅揭諦』（Pāra-gate）意為『彼岸勝』。因為有了般若，才能得到涅槃的殊勝彼岸，所以說『彼岸勝』。就讚歎人而言，先說因，后說果。『波羅僧揭諦』（Pāra-saṃ-gate）意為『彼岸僧勝』。這是讚歎因位上追求彼岸的一乘菩薩。『菩提莎婆呵』（Bodhi-svāhā）意為『覺究竟』。這是讚歎果位上成就三身（Trikāya）的果人，覺悟佛法已經圓滿，名為『覺究竟』。 或者也可以說，這四句是讚歎三寶（Triratna）的殊勝。前兩句可以理解為依次讚歎行和果的法。第三句和第四句可以理解為依次讚歎僧和佛。 《般若心經贊》完
【English Translation】 English version Praise to the extended prose of the Prajñāpāramitā (Pāramitā, meaning 'arrived at the other shore'). This 'other shore' is another name for Nirvana (Nirvana). 'Gate' means 'to cross over'; cross over to where? It means arriving at the other shore, the place of transcendence. Therefore, it is said 'Pāra-gate'. The meaning of 'Pāra' is as mentioned above. 'Saṃ-gate' means 'arrived at the end'. 'Bodhi' is the essence of the other shore. The final 'Svāhā' means 'swiftly'. It means that with wonderful wisdom and superior function, one can swiftly reach the shore of Bodhi. Another explanation is that the four lines in the verse can be divided into two parts. The first two lines praise the Dharma (law) in terms of the law, and the last two lines praise the Dharma in terms of people. In terms of the law, the cause is stated first, and then the effect. Repeating 'Gate' means 'victory upon victory'. In the position of cause, Prajñā (wisdom) has two superior functions of benefiting oneself and benefiting others, so it is said 'victory upon victory'. 'Pāra-gate' means 'the victory of the other shore'. Because of Prajñā, one can obtain the victorious other shore of Nirvana, so it is said 'the victory of the other shore'. In terms of praising people, the cause is stated first, and then the effect. 'Pāra-saṃ-gate' means 'the victory of the Sangha (community) of the other shore'. This praises the One Vehicle Bodhisattvas (enlightenment being) who seek the other shore in the position of cause. 'Bodhi-svāhā' means 'ultimate enlightenment'. This praises the fruition person who has achieved the Trikāya (three bodies of Buddha) in the position of fruition. The enlightenment of the Dharma is complete, and it is called 'ultimate enlightenment'. Or it can be said that these four lines praise the excellence of the Three Jewels (Triratna). The first two lines can be understood as praising the Dharma of practice and result in order. The third and fourth lines can be understood as praising the Sangha and the Buddha in order. End of the Praise to the Prajñā Heart Sutra