T33n1713_般若心經略疏連珠記
大正藏第 33 冊 No. 1713 般若心經略疏連珠記
No. 1713 [cf. Nos. 251, 1712]
般若心經略疏連珠記上
立斯題者。示無胸臆爾。謂此記文。是皆佛祖之靈蛇夜光赤野丹淵明月虧全者也。第以朱絲金縷貫連成記。有類蒼梧之珠丘焉。
宋玉峰沙門師會述
將釋此疏。文二。初題目二。初標疏題。然題目有二種。冠之經首則曰經題。標于疏前乃曰疏目。今即疏題。般若等是所解之經略。疏乃能解之疏。取所解之經目。能解之疏分。取他名有財釋。若云之疏。即依主釋。略者。要略之略。非別有廣疏也。並序者。兼有一序也。二顯嘉號翻經者。京口僅公所刻。夾科經疏之後刊。祖師自題云。法藏長安二年于京清禪寺翻經之暇。屬司禮部兼檢校雍州長史滎陽鄭公再三慇勤令出略疏。既曰翻經之暇。非曾預譯場之謂也。沙門者。此翻勤息。次二字疏主之令名。述者述而不作之謙詞也。二本文三。初總標名意。二開章釋文。三慶贊迴向。初中二。初通敘玄綱彰般若大宗二。初正敘幽深三。初超言以指體二。初體玄。夫以等者。夫乃發語之詞。以言由也。真源者。非虛妄念慮曰真。是諸法性體曰源。即實相般若無相真如也。清涼釋剎那際三
【現代漢語翻譯】 現代漢語譯本 大正藏第 33 冊 No. 1713 般若心經略疏連珠記
No. 1713 [cf. Nos. 251, 1712]
般若心經略疏連珠記上
立此題目的，是爲了表明我沒有自己的臆見。也就是說，這篇記文，都是佛祖的靈蛇夜光、赤野丹淵、明月虧全。我只是用朱絲金縷將它們貫穿連線成記，就像蒼梧山的珠丘一樣。
宋玉峰沙門師會 述
將要解釋這部疏，分為兩部分。首先是題目，分為兩部分。首先是標明疏的題目。題目的種類有兩種，冠于經文之首的叫做『經題』，標于疏文之前的叫做『疏目』。現在這裡是疏題，『般若』等是所要解釋的經典，『略疏』是能解釋的疏。取所解的經名，能解的疏名，這是取他名進行有財釋。如果說『之疏』，就是依主釋。『略』是簡要的『略』，並非另外有廣疏。『並序』，是兼有一篇序文。其次是顯明嘉號和翻譯經典的人。京口僅公所刻，夾在科經疏之後刊印。祖師自己題寫道：『法藏在長安二年，于京清禪寺翻譯經典之餘，適逢司禮部兼檢校雍州長史滎陽鄭公再三慇勤地要求他撰寫略疏。』既然說是翻譯經典之餘，就不是曾經參與譯場的意思。『沙門』，是說翻譯勤息。接下來的兩個字是疏主的令名。『述』是隻敘述而不創作的謙詞。其次是本文，分為三部分。首先是總標名意，其次是開章釋文，最後是慶贊迴向。首先一部分分為兩部分。首先是通敘玄綱，彰顯般若大宗，分為兩部分。首先是正敘幽深，分為三部分。首先是超脫言語來指明本體，分為兩部分。首先是本體玄妙。『夫以』等，『夫』是發語詞，『以』是由於的意思。『真源』，不是虛妄的念慮叫做『真』，是諸法自性的本體叫做『源』。也就是實相般若（Prajna，智慧）的無相真如。
【English Translation】 English version Tripitaka Volume 33 No. 1713 Prajna Heart Sutra Brief Commentary Linked Records
No. 1713 [cf. Nos. 251, 1712]
Prajna Heart Sutra Brief Commentary Linked Records, Part 1
The reason for establishing this title is to show that I have no personal opinions. That is to say, this commentary is entirely based on the 'spiritual snake night light', 'scarlet field cinnabar abyss', and 'full moon waning' of the Buddhas and Patriarchs. I am merely using crimson silk and golden thread to connect them into a record, like the 'pearl hill' of Mount Cangwu.
Composed by Shramana Shihui of Songyufeng
To explain this commentary, there are two sections. First, the title, which has two parts. First, marking the title of the commentary. There are two types of titles: one placed at the beginning of a sutra is called the 'sutra title', and one marked before a commentary is called the 'commentary title'. This is the commentary title. 'Prajna (智慧)' etc., is the sutra to be explained, and 'Brief Commentary' is the commentary that explains it. Taking the name of the sutra to be explained and the name of the commentary that explains it, this is taking other names for a possessive explanation. If it is called 'zhi shu', it is a dependent explanation. 'Brief' means concise, not a separate extensive commentary. 'And Preface' means including a preface.
Second, revealing the auspicious name and the translator of the sutra. It was carved by Jingkou Jinggong and printed after being inserted after the classified sutra commentary. The Patriarch himself wrote: 'In the second year of Fazang in Chang'an, during his spare time from translating sutras at Jingqing Monastery, he was repeatedly and earnestly requested by Zheng Gong of Xingyang, the Director of Ceremonies and concurrently the Inspector of Yongzhou, to produce a brief commentary.' Since it is said to be spare time from translating sutras, it does not mean he ever participated in the translation field. 'Shramana' means the cessation of translation labor. The next two characters are the honorable name of the commentary's author. 'Composed' is a humble term meaning to narrate rather than create.
Second, the main text, which has three sections. First, a general indication of the meaning; second, opening the chapter and explaining the text; and third, celebrating praise and dedicating merit. The first section has two parts. First, a general narration of the profound outline, highlighting the great sect of Prajna (智慧), which has two parts. First, a direct narration of the profound and deep, which has three parts. First, transcending language to indicate the essence, which has two parts. First, the essence is profound. 'Fu yi' etc., 'fu' is an introductory word, and 'yi' means because of. 'True Source' means not false thoughts and considerations are called 'true', but the essence of the nature of all dharmas is called 'source'. That is, the unconditioned True Thusness of the Reality Mark Prajna (智慧).
昧云。即窮法真源謂窮彼剎那時相。都寂則剎那無際。由達清凈真如本無相故。則以無相真如為真源矣。貞元曰。妄隨境變體逐相遷。鼓擊真源浩蕩無際。彼以衣珠秘藏為物性之真源。草堂曰。般若之心是萬法之體。又曰。真空者。即靈妙心源。良由本是真如。一心與生滅合。名黎耶。變起根身器界色等諸法。推之無體歸於真心之空。則第一義空為諸法之本源。故曰真源。論曰。以有空義故一切法得成。經云。從無住本立一切法。鎮國曰。無住性空真如皆實相之異名。疏主又曰。令機證真源入果海也。則以果海為真源矣。素范者。素表無瑕范持自性。謂其體若冰霜。性猶珠玉。在煩惱泥不改堅白。論云。如如體中過恒染法。皆悉空空無所有故。疏主曰。素范超情空有以茲雙泯。沖漠者。沖曰深玄。漠言廣遠。疏主又曰。廓無涯而超視聽。深無極而抗思議。論曰。超思惟之境絕窺竀之域。是豈筌罤所能獲哉。筌者。取魚之器。罤者。網兔之罝。以況談思與真理隔絕也。妙覺下二用妙即觀照般若也。鎮國曰。離覺所覺故名妙覺。經云。如來今得妙空明覺。論曰。覺心源故名究竟覺。又論曰。薩般若慧唯有覺照。無一一法而非覺故。疏主即曰。妙證真源之知慧也。玄猷者。猷者道也。因也。言此妙覺入真源之正道克妙果之深
【現代漢語翻譯】 昧云（Mèi yún）：即窮盡法之真源，意為窮盡彼剎那（chàn nà，極短的時間單位）時的相狀。如果一切都寂靜，那麼剎那便無邊無際。由於通達清凈真如（zhēn rú，佛教術語，指事物本來的、真實不變的性質）本來沒有相狀的緣故，所以就以無相的真如作為真源。貞元（Zhēn yuán）說：『妄念隨著外境變化，本體隨著相狀遷移，敲擊真源，浩蕩無際。』他以衣珠（yī zhū，比喻人人本具的佛性）秘藏作為物性的真源。草堂（Cǎo táng）說：『般若（bō rě，智慧）之心是萬法的本體。』又說：『真空（zhēn kōng，佛教術語，指超越一切現象的真實存在）就是靈妙的心源。』這是因為本來是真如，一心與生滅結合，名為阿賴耶（ā lài yé，佛教術語，指第八識，含藏一切種子）。變現出根身（gēn shēn，指眼、耳、鼻、舌、身五根和身體）、器界（qì jiè，指山河大地等外在世界）、色等諸法。推究起來沒有實體，歸於真心的空，那麼第一義空（dì yī yì kōng，佛教術語，指最根本的空性）就是諸法的本源，所以說真源。論中說：『因為有空性的意義，所以一切法才能成立。』經中說：『從無住（wú zhù，佛教術語，指不執著于任何事物）的根本建立一切法。』鎮國（Zhèn guó）說：『無住性空（xìng kōng，佛教術語，指事物本性是空無的）、真如都是實相（shí xiàng，佛教術語，指事物真實的相狀）的異名。』疏主又說：『令修行者證悟真源，進入果海（guǒ hǎi，比喻佛果的廣大）』，那麼就以果海作為真源了。 素范（Sù fàn）：素表示沒有瑕疵，范持有自性。意思是說它的本體像冰霜一樣純潔，性質像珠玉一樣珍貴。即使在煩惱的泥淖中，也不會改變其堅固潔白的本性。論中說：『在如如（rú rú，佛教術語，指真如的另一種說法）的本體中，即使經過恒河沙數般的染污，也都是空空如也，什麼也沒有。』疏主說：『素范超越了情感和空有，從而使兩者都消失。』 沖漠（Chōng mò）：沖表示深邃玄妙，漠表示廣闊深遠。疏主又說：『廣闊無邊而超越視聽，深邃無極而抗拒思議。』論中說：『超越思惟的境界，斷絕窺探的區域。』這難道是捕魚的筌（quán，捕魚的竹器）和捕捉兔子的罤（tí，捕兔子的網）所能獲得的嗎？用它們來比喻談論思辨與真理隔絕。 妙覺（Miào jué）：下面兩句是用妙覺。妙即是觀照般若。鎮國說：『離開能覺和所覺，所以叫做妙覺。』經中說：『如來現在證得妙空明覺。』論中說：『覺悟心源，所以叫做究竟覺（jiū jìng jué，佛教術語，指最終的覺悟）。』又論中說：『薩般若（sà bō rě，一切智慧）的智慧唯有覺照，沒有一法不是覺悟的。』疏主就說：『妙證真源的智慧。』 玄猷（Xuán yóu）：猷是道的意思，也是原因的意思。意思是說這妙覺進入真源的正道，能夠成就美妙的果實。
【English Translation】 English version: Mèi yún: It means to exhaust the true source of Dharma, referring to exhausting the appearances at the moment of a kshana (chàn nà, an extremely short unit of time). If everything is still, then the kshana is boundless. Because of understanding that pure Suchness (zhēn rú, a Buddhist term referring to the original, true, and unchanging nature of things) originally has no form, therefore, formless Suchness is taken as the true source. Zhēn yuán said: 'Delusion changes with the environment, and the body moves with appearances. Striking the true source is vast and boundless.' He takes the hidden treasure of the robe-pearl (yī zhū, a metaphor for the Buddha-nature inherent in everyone) as the true source of the nature of things. Cǎo táng said: 'The heart of Prajna (bō rě, wisdom) is the substance of all Dharmas.' And also said: 'True Emptiness (zhēn kōng, a Buddhist term referring to the real existence beyond all phenomena) is the wondrous source of the mind.' This is because it is originally Suchness, and one mind combines with birth and death, called Ālaya (ā lài yé, a Buddhist term referring to the eighth consciousness, containing all seeds). It manifests the roots and body (gēn shēn, referring to the five roots of eyes, ears, nose, tongue, body, and the body), the vessel world (qì jiè, referring to the external world such as mountains, rivers, and the earth), forms, and other Dharmas. Investigating it, there is no substance, returning to the emptiness of the true mind, then the ultimate emptiness (dì yī yì kōng, a Buddhist term referring to the most fundamental emptiness) is the origin of all Dharmas, so it is called the true source. The treatise says: 'Because there is the meaning of emptiness, all Dharmas can be established.' The sutra says: 'From the root of non-abiding (wú zhù, a Buddhist term referring to not being attached to anything) establish all Dharmas.' Zhèn guó said: 'Non-abiding, emptiness of nature (xìng kōng, a Buddhist term referring to the inherent nature of things being empty), and Suchness are all different names for the real appearance (shí xiàng, a Buddhist term referring to the true appearance of things).' The commentator also said: 'To enable practitioners to realize the true source and enter the ocean of fruition (guǒ hǎi, a metaphor for the vastness of the Buddha's fruit),' then the ocean of fruition is taken as the true source. Sù fàn: Sù means without flaws, and fàn holds self-nature. It means that its substance is as pure as ice and frost, and its nature is as precious as pearls and jade. Even in the mud of afflictions, it will not change its firm and white nature. The treatise says: 'In the substance of Suchness, even after countless defilements like the sands of the Ganges River, they are all empty and nothing.' The commentator said: 'Sù fàn transcends emotions and existence and non-existence, thereby causing both to disappear.' Chōng mò: Chōng means profound and mysterious, and mò means vast and distant. The commentator also said: 'Vast and boundless, surpassing sight and hearing, profound and infinite, resisting thought and discussion.' The treatise says: 'Transcending the realm of thought, cutting off the area of peeping.' How can this be obtained by the fish trap (quán, a bamboo tool for catching fish) and the net (tí, a net for catching rabbits)? They are used as metaphors for the separation of discussion and speculation from the truth. Miào jué: The following two sentences use Miào jué. Miào is the wisdom of contemplation. Zhèn guó said: 'Separating from the able to perceive and the perceived, so it is called Miào jué.' The sutra says: 'The Tathagata now attains the wondrous emptiness and bright awareness.' The treatise says: 'Awakening to the source of the mind, so it is called ultimate enlightenment (jiū jìng jué, a Buddhist term referring to the final enlightenment).' And the treatise also says: 'The wisdom of Sarvajna (sà bō rě, all wisdom) only has awareness, and there is no Dharma that is not enlightenment.' The commentator said: 'The wisdom of wonderfully realizing the true source.' Xuán yóu: Yóu means the path, and also the cause. It means that this wonderful enlightenment enters the right path of the true source and can achieve wonderful fruits.
因故。下疏云。由斯妙慧翻生死過。盡至真空之際奧。頤者謂般若淵海深而不可極也。大論云。智慧大海唯佛窮底。超于言象者。經云。般若義者無名無說。又曰。真般若者清凈如虛空。無知無見無作無緣。古德云。體本絕待名說俱寂故。超言象也。前云筌罤。乃言象之喻而互舉者。欲文妙耳。周易略例云。言生於象。故可以尋。言以觀象。像生於意。故可以尋。像以觀意。意以象盡。像以言著。故得意忘象。得像忘言。猶罤者。所以在兔。得兔而忘罤。筌者。所以在魚。得魚而忘筌。存言者非得像。存象者非得意。然彼欲學者舍詮而求旨也。今之疏者。乃謂妙空真覺理圓言偏畢竟不可說相故。疏主曰。渺渺玄猷名言罕尋其際。茫茫素范相見靡究其源。是則即言忘言即相忘相。非謂滌除萬物。相塞視聽。寂寥虛豁。然後為真者也。問曰。時然後言非其時而言謂之過言。且此教之興。欲令行者發大心修廣行。破外回小斷障得果益眾生也。疏主何由約彼萬法之源妙覺極果而遽敘耶。答曰。欲顯修因同果地覺故。文殊創問本起之因。至聖首提究竟之果。若性非金玉雖琢不成寶器。故經云。不能了自心云何知正道。又問。茍敘首楞圓覺頓教深經可如高論。今此經者列屬五時漸教明矣。何以直敘真源妙覺。以漸濫頓寧無過乎。答
【現代漢語翻譯】 因故。下疏解釋說，憑藉這種微妙的智慧可以超越生死的困擾，最終達到真空的極致境界。頤者認為般若的深邃如同大海，無法窮盡。大論中說，智慧的大海只有佛才能徹底瞭解。超越言語和形象的，經書中說，般若的意義是無法命名和描述的。又說，真正的般若是清凈的，如同虛空，沒有知覺，沒有見解，沒有作為，沒有因緣。古代的賢者說，本體是絕對的，言語和描述都寂靜，所以超越了言語和形象。前面說的筌（捕魚的竹器）和罤（捕兔的網），都是言語和形象的比喻，互相舉例是爲了使文章更加精妙。《周易略例》中說，言語產生於形象，所以可以通過言語來尋找形象，用言語來觀察形象。形象產生於意念，所以可以通過形象來尋找意念，用形象來觀察意念。意念通過形象來表達，形象通過言語來顯現，所以領會了意念就忘記了形象，領會了形象就忘記了言語。就像罤的作用在於捕捉兔子，得到了兔子就忘記了罤；筌的作用在於捕捉魚，得到了魚就忘記了筌。執著于言語的人無法領會形象，執著于形象的人無法領會意念。然而，那是爲了讓學者捨棄詮釋而追求宗旨。現在的疏解者認為，微妙空性的真覺理體是圓滿的，言語是片面的，畢竟無法完全表達其真相。疏主說，玄妙的法則深遠，難以用名言來尋找到它的邊際；廣大的法則浩瀚，難以用表象來探究到它的源頭。這就是說，要即言忘言，即相忘相，而不是說要清除萬物，封閉視聽，達到寂寥虛豁的狀態，然後才認為是真。有人問，在適當的時候說話才是正確的，不在適當的時候說話就叫做說錯話。而且，這種教法的興起，是爲了讓修行者發起大心，修習廣大的行為，破除外道的邪見，迴向小乘，斷除障礙，得到果報，利益眾生。疏主為什麼一開始就敘述萬法的根源，微妙的覺悟，極致的果報呢？回答說，這是爲了顯示修因與果地的覺悟是相同的。文殊菩薩最初提問的是本源的起因，至聖首先提出的是究竟的果報。如果本性不是金玉，即使雕琢也無法成為寶器。所以經中說，不能瞭解自己的心，怎麼能知道正確的道路呢？又有人問，如果敘述《首楞嚴經》、《圓覺經》這些頓教的深奧經典，還可以像您這樣高談闊論。但是這部經明顯屬於五時教中的漸教，為什麼直接敘述真源妙覺，用漸教來混淆頓教，難道沒有過錯嗎？回答說
【English Translation】 Therefore. The commentary below explains, 'By means of this wondrous wisdom, one transcends the suffering of birth and death, ultimately reaching the profound realm of true emptiness.' The commentator Yi believes that the prajna (wisdom) is as deep as an ocean, impossible to fathom. The Mahayana Treatise states, 'Only the Buddha can fully comprehend the ocean of wisdom.' That which transcends words and images, the sutra says, 'The meaning of prajna (wisdom) is nameless and unspeakable.' It also says, 'True prajna (wisdom) is pure like the void, without knowing, without seeing, without acting, without conditions.' An ancient virtuous one said, 'The essence is absolute, names and descriptions are all silent, therefore it transcends words and images.' The previously mentioned 'fish trap' and 'rabbit snare' are metaphors for words and images, used interchangeably to enhance the beauty of the text. The Zhouyi (Book of Changes) Summary states, 'Words arise from images, therefore they can be sought. Use words to observe images. Images arise from ideas, therefore they can be sought. Use images to observe ideas. Ideas are fully expressed through images, and images are manifested through words. Therefore, having grasped the idea, forget the image; having grasped the image, forget the word. Like the snare, its purpose is to catch rabbits; having caught the rabbit, forget the snare. The fish trap, its purpose is to catch fish; having caught the fish, forget the fish trap. Those who cling to words cannot grasp the image; those who cling to the image cannot grasp the idea.' However, that is to encourage scholars to abandon interpretation and seek the essence. The current commentator believes that the true nature of wondrous emptiness is complete, while words are partial, ultimately unable to fully express its truth. The commentator states, 'The profound principles are deep and difficult to find their boundaries with words; the vast principles are boundless and difficult to trace their origins with appearances.' This means to forget words while using words, to forget appearances while using appearances, not to eliminate all things, block sight and hearing, and then consider the state of desolate emptiness as the truth. Someone asks, 'Speaking at the right time is correct, speaking at the wrong time is called speaking wrongly. Moreover, the purpose of this teaching is to encourage practitioners to generate great aspiration, cultivate vast practices, break through external heresies, turn towards the Small Vehicle, cut off obstacles, attain fruition, and benefit sentient beings. Why does the commentator begin by describing the source of all dharmas (phenomena), the wondrous enlightenment, and the ultimate fruition?' The answer is, 'This is to show that the cause of cultivation is the same as the enlightenment of the fruition ground. Manjushri (Bodhisattva of Wisdom) initially asked about the cause of the origin, and the Most Holy One first proposed the ultimate fruition. If the nature is not gold or jade, it cannot become a precious vessel even if it is carved. Therefore, the sutra says, 'If you cannot understand your own mind, how can you know the right path?' Someone also asks, 'If you were to describe the Shurangama Sutra and the Yuanjue Sutra, which are profound scriptures of the sudden teaching, you could speak so eloquently. But this sutra clearly belongs to the gradual teaching of the Five Periods. Why directly describe the true source of wondrous enlightenment, using the gradual teaching to confuse the sudden teaching? Is there not a fault in doing so?' The answer is
曰。吾祖心遊大教妙悟圓宗。行行令了自心。字字朝宗頓旨。圓頓宗主華嚴祖師。豈與夫三時五時之學士。會權歸實之漸人。同日而語哉。又況一經之所宗萬行所由生也。雖真下二三諦以彰玄下疏云。令悟二諦中道生正見故空假皆中。色空無寄方為此經所宗。第一義諦之真空。故於中有二。初二諦存泯。文有二句。上句相違義故雙泯。下句相作不相礙義故雙存。鎮國曰。色空相望總有三義。一相違義。二不相礙義。三相作義。結云。此三無礙方曰真空。亦稱妙有義。記曰。所以真俗雙泯者。真者真空之理為真諦也。俗者色等諸法為俗諦也。又曰。但約緣起萬差為俗。無性一味為真。雙泯者以二諦不一相違義故。以俗害真。真泯。以真違俗。俗亡。互奪兩亡。是曰雙泯。又曰。此緣起法由性空故。令彼幻有亦不得有。是故一切唯是真空。經云。諸法畢竟空無有毫末相。又云。一切法空如劫盡燒等。大般若云。色等空故空中無色。依彼幻有非有之門。及依真空非不空門。說彼真空永害幻有。是故遂令俗相永盡而為真諦。又此緣起法由幻有相故。令彼真空亦成不空。唯是緣起幻有差別故。楞伽云。非遮滅復生相續因緣起故。攝論瑜伽等中明依他起法。永不是無。如是並依真空非空門。及依幻有非不有門。說彼緣有永非是空故
【現代漢語翻譯】 現代漢語譯本： 他說：『我的祖師以心遊歷于大教，精妙地領悟了圓滿的宗旨。他的行為舉止都爲了明瞭自心，他的字字句句都朝著頓悟的宗旨。圓頓宗的宗主，華嚴宗的祖師，怎麼能和那些只學三時五時的學士，那些只會逐漸理解權巧方便最終歸於真實的漸悟之人相提並論呢？更何況一部經書所宗奉的，是萬行的根源。』 即使是真諦和俗諦這二三諦，也是爲了彰顯玄妙。疏文中說：『爲了使人領悟二諦中道的道理，從而產生正確的見解，所以空和假都是中道。』色和空沒有寄託之處，這才成為這部經書所宗奉的。第一義諦的真空，因此在其中有二。首先是二諦的存與泯。文中有兩句話，上句因為意義相反所以雙雙泯滅，下句因為相互作用而不互相妨礙所以雙雙存在。 鎮國說：『色和空相互觀望，總共有三種意義：一是相違義，二是不相礙義，三是相作義。』結論說：『這三種無礙才能稱作真空。』也稱作妙有義。記中說：『之所以真諦和俗諦雙雙泯滅，是因為真諦是真空的道理，俗諦是色等諸法。』又說：『只從緣起萬差的角度來說是俗諦，從無性一味的角度來說是真諦。』雙雙泯滅是因為二諦不一，具有相違的意義。用俗諦來損害真諦，真諦就泯滅；用真諦來違背俗諦，俗諦就消亡。互相剝奪，兩者都消亡，這就叫做雙泯。 又說：『這緣起法因為本性是空，所以使得那幻有的現象也不得存在。因此一切都是真空。』經中說：『諸法畢竟空，沒有絲毫的相狀。』又說：『一切法空，如同劫盡時的大火。』《大般若經》中說：『色等是空，所以在空中沒有色。』依靠那幻有的非有之門，以及依靠真空的非不空之門，說那真空永遠損害幻有。因此就使得俗相永遠消盡而成為真諦。 又這緣起法因為具有幻有的相狀，所以使得那真空也成為不空。只是因為緣起幻有的差別。所以，《楞伽經》中說：『不是遮滅后又復生，而是相續因緣而起。』《攝論》、《瑜伽師地論》等中闡明依他起法，永遠不是沒有。這樣並依靠真空非空之門，以及依靠幻有非不有之門，說那緣有永遠不是空。
【English Translation】 English version: He said, 'My ancestral teacher traveled through the Great Teaching with his mind, exquisitely comprehending the perfect doctrine. His actions and conduct were all for the sake of understanding his own mind, and his every word pointed towards the aim of sudden enlightenment. How can the master of the Perfect and Sudden School, the ancestral teacher of the Huayan School (Avatamsaka School), be compared to those scholars who only study the Three Periods and Five Periods, those who only gradually understand the expedient means and ultimately return to the truth?' Moreover, what a scripture reveres is the source of all practices. Even the Two Truths and Three Truths are for the purpose of revealing the profound. The commentary says, 'In order to make people understand the doctrine of the Middle Way of the Two Truths, thereby generating correct views, therefore emptiness and provisionality are both the Middle Way.' Color and emptiness have no place to rely on, and this is what this scripture reveres. The ultimate truth of true emptiness, therefore, has two aspects within it. The first is the existence and annihilation of the Two Truths. There are two sentences in the text. The upper sentence annihilates both because the meanings are contradictory, and the lower sentence preserves both because they interact and do not obstruct each other. Zhenguo said, 'Looking at color and emptiness in relation to each other, there are three meanings in total: first, the meaning of contradiction; second, the meaning of non-obstruction; and third, the meaning of mutual action.' The conclusion says, 'Only these three unobstructed aspects can be called true emptiness.' It is also called the meaning of wonderful existence. The record says, 'The reason why the true and conventional truths are both annihilated is that the true truth is the principle of true emptiness, and the conventional truth is the various dharmas such as color.' It also says, 'Only from the perspective of the myriad differences arising from conditions is it the conventional truth, and from the perspective of the single flavor of no-self-nature is it the true truth.' Both are annihilated because the Two Truths are not one and have contradictory meanings. Using the conventional truth to harm the true truth, the true truth is annihilated; using the true truth to violate the conventional truth, the conventional truth is destroyed. Mutually depriving each other, both are destroyed, and this is called double annihilation. It also says, 'Because this conditioned arising dharma is empty in nature, it makes that illusory existence unable to exist. Therefore, everything is true emptiness.' The scripture says, 'All dharmas are ultimately empty, without the slightest appearance.' It also says, 'All dharmas are empty, like the great fire at the end of a kalpa.' The Mahaprajnaparamita Sutra says, 'Color and so on are empty, so there is no color in emptiness.' Relying on the gate of non-existence of that illusory existence, and relying on the gate of non-non-emptiness of true emptiness, it is said that true emptiness forever harms illusory existence. Therefore, it makes the conventional appearance forever disappear and become the true truth. Moreover, because this conditioned arising dharma has the appearance of illusory existence, it makes that true emptiness also become non-empty. It is only because of the differences in conditioned arising illusory existence. Therefore, the Lankavatara Sutra says, 'It is not that it is annihilated and then reborn, but it arises from continuous causal conditions.' The Samdhinirmocana Sutra, Yogacarabhumi-sastra, and others clarify that the dependent arising dharma is never non-existent. In this way, relying on the gate of non-emptiness of true emptiness, and relying on the gate of non-non-existence of illusory existence, it is said that that conditioned existence is never empty.
。方為俗諦。如是二諦極相形奪方成本位。瓔珞云。世諦有故不空。真諦空故不有。故雙泯也。二諦恒存者。宗致曰。以若不緣生不無性。故謂緣有者。顯不自有。不自有者則是無性。又無自性者顯非自有。非自有者則是緣有。下經云。色即是空空即是色。論云。智障極盲闇。謂真俗別。執亦不得以性空故。而不許緣生以無緣生空不立故。論云。有為法空以從緣生故。又此是真空非斷空故。若待滅緣生方為空者。是則情中惡趣空也。是故以真奪俗俗盡而俗常存也。又亦不得許緣有故。違害真空。以若不空非是緣有。自若有者非緣生故。是故以俗害真真泯而真常存也。又不異有之空方為真空。不異空之有方是幻有。是故此二不二存泯同時也。空有下二。一味圓彰。圭山曰。謂一真心性非空非色。能空能色如鏡之明。是於二諦之後。加第一義諦。謂無性故緣生空亡也。緣生故無性有亡也。空有俱亡為一味法故云常顯。下疏曰。幻色存亡無礙真空。隱顯自在合為一味。圓通無寄是其法也。良以下三中道以顯妙。清涼曰。意明此中空有皆是中道。然幻有真空雖通三性。諸祖釋義多就依他以敘諸宗立義不同。諸教淺深迥異。而宣政之來奧義湮微。遂令駕說之流多抑深經以為權淺。今當先敘諸家所宗空有。令晝然在前後銷疏文。初
【現代漢語翻譯】 現代漢語譯本 方為俗諦（Samvriti-satya，世俗諦）。如此二諦互相彰顯，方能成立各自的本位。瓔珞經云：『世諦因有而不空，真諦因空而不有。』所以是雙重泯滅。二諦恒常存在，宗致說：『如果不是依緣而生，就不會是無自性。』所以說依緣而有，是顯示它不是自己存在。不是自己存在的，就是無自性。又，無自性是顯示它不是自己存在，不是自己存在的，就是依緣而有。』下經說：『色即是空，空即是色。』論中說：『智慧的障礙是極度的盲暗，認為真諦和俗諦是分別的。』執著也不可以因為性空，就不承認緣起，因為沒有緣起，空性就不能成立。論中說：『有為法是空的，因為它從因緣而生。』而且這是真空，不是斷滅空。如果等待滅的因緣生起才為空，那就是情識中的惡趣空。所以用真諦來否定俗諦，俗諦消失而俗諦仍然存在。又不可以因為承認緣起有，就違背真空，如果不是空，就不是緣起有，如果是自己存在，就不是因緣生。所以用俗諦來損害真諦，真諦泯滅而真諦仍然存在。不異於有的空，才是真空；不異於空的有，才是幻有。所以這兩者不二，存在和泯滅同時進行。空和有這二者，以一味圓滿地彰顯。圭山說：『所謂一真心性，非空非色，能空能色，如鏡子般明亮。』這是在二諦之後，加上第一義諦（Paramārtha-satya，勝義諦），意思是無自性，所以緣起空亡；緣起，所以無自性，有也空亡；空有都空亡，成為一味法，所以說常顯。』下疏說：『幻色存在和消失，不妨礙真空，隱沒和顯現自在，合為一味。圓通無所寄託，這就是它的法則。』確實以下的三中道來顯示妙理。清涼說：『意思是說，這裡空和有都是中道。然而幻有和真空雖然貫通三性，諸位祖師解釋義理，大多就依他起性（Paratantra，依他起性）來敘述各宗的立義不同。諸教的深淺迥然不同，而宣政之後，奧妙的義理被埋沒，於是讓那些駕空之說的人，大多壓制深奧的經典，認為它們是權巧和淺顯的。現在應當先敘述各家所宗的空有，讓它明白地呈現在前後，然後消除疏文中的疑慮。』最初
【English Translation】 English version This is Samvriti-satya (conventional truth). Only when these two truths mutually manifest each other can they establish their respective positions. The Yingluo Sutra says: 'The conventional truth is not empty because it exists, and the ultimate truth is not existent because it is empty.' Therefore, it is a double annihilation. The two truths always exist. Zongzhi says: 'If it were not for dependent origination, it would not be without self-nature.' Therefore, saying that it exists dependently shows that it does not exist on its own. That which does not exist on its own is without self-nature. Moreover, being without self-nature shows that it does not exist on its own; that which does not exist on its own exists dependently.' The following sutra says: 'Form is emptiness, and emptiness is form.' The treatise says: 'The obstruction of wisdom is extreme blindness and darkness, considering the ultimate truth and the conventional truth as separate.' Attachment is also not permissible because of emptiness, and one should not deny dependent origination, because without dependent origination, emptiness cannot be established. The treatise says: 'Conditioned dharmas are empty because they arise from conditions.' Moreover, this is true emptiness, not annihilation emptiness. If one waits for the condition of cessation to arise in order to be empty, then that is the emptiness of the evil realms in consciousness. Therefore, using the ultimate truth to negate the conventional truth, the conventional truth disappears, but the conventional truth still exists. Furthermore, one should not, because of acknowledging dependent origination, violate true emptiness. If it is not empty, it is not dependently originated; if it exists on its own, it is not born from conditions. Therefore, using the conventional truth to harm the ultimate truth, the ultimate truth is annihilated, but the ultimate truth still exists. The emptiness that is not different from existence is true emptiness; the existence that is not different from emptiness is illusory existence. Therefore, these two are non-dual, and existence and annihilation occur simultaneously. Emptiness and existence, these two, are manifested perfectly in one flavor. Guishan says: 'The so-called one true mind-nature is neither empty nor form, capable of emptiness and capable of form, like the brightness of a mirror.' This is after the two truths, adding the Paramārtha-satya (ultimate truth), meaning without self-nature, therefore dependent origination is empty; dependent origination, therefore without self-nature, existence is also empty; both emptiness and existence are empty, becoming one flavor of dharma, therefore it is said to be constantly manifest.' The lower commentary says: 'The existence and disappearance of illusory form do not hinder true emptiness; concealment and manifestation are free and at ease, combined into one flavor. Perfect penetration has no reliance; this is its law.' Indeed, the following three middle ways are used to reveal the subtle principle. Qingliang says: 'The meaning is that here, both emptiness and existence are the middle way. However, although illusory existence and true emptiness penetrate the three natures, the masters mostly explain the meaning based on Paratantra (dependent nature) to describe the different establishments of the various schools. The depths of the various teachings are vastly different, and after Xuanzheng, the profound meanings were buried, thus allowing those who engage in empty talk to mostly suppress the profound sutras, considering them to be expedient and shallow. Now, one should first describe the emptiness and existence upheld by each school, so that it is clearly presented before and after, and then eliminate the doubts in the commentary.' Initially
言幻有者。亦名緣有妙有假有似有。宗致曰。此大乘內于緣生法二宗盛諍。一法相宗說此緣生決定不空。以有因緣之所生故。猶如幻事不可言無。若言空者應非緣生。如兔角等。又云。三論但破小乘外道。遍計實我實法。不破大乘依他起性。以是幻有非過失故。若此亦破則是斷滅惡趣空攝。非正法故。既是深過。明知緣生決定不無。攝論瑜伽深密經等決定說有不可違故。此乃始教相宗說。此幻有不許即空也。二空宗說。此緣生法決定是空。以從緣生必無自性。猶如幻事不可言有。若言有者則不從緣。不從緣故則非緣起之法也。又云。設使瑜伽等論所立。依他三論。亦破以諸緣生無不空故。若此不破見不亡故。理非盡故。此是始教空宗說。此幻有不得言有。若言其有則是病眼愚夫所取。法執未盡也。三法性宗說。此幻有從緣無性。如幻化人非無幻化人。幻化人非真故。云幻有。亦名妙有。以非有為有故名妙有。又曰。以即空之色為妙色。由了無色而現色故成妙色。又曰。即空之有方為具德之有。又曰。幻有義者是則非有非不有名為幻有。又云。不墮一邊為俗諦中道等。此乃法性宗約空有相。即以顯幻有義也。次言真空者。一法相宗約彼遍計所執。密意說言諸法自性皆空。翻彼小乘而空六識依圓。是有不得即空遍計。是空
【現代漢語翻譯】 現代漢語譯本：
關於『幻有』的說法，也叫做『緣有』、『妙有』、『假有』、『似有』。《宗致》中說：『在大乘內部，關於緣生法，有兩個宗派爭論激烈。一是法相宗，認為緣生之法絕對不是空，因為它是由因緣所生，就像幻術變出的事物，不能說沒有。如果說是空，那就不應該是緣生，就像兔角等不存在的事物。』又說：『三論宗只是破斥小乘和外道所執著的遍計所執的實我實法，不破斥大乘的依他起性，因為它是幻有，所以沒有過失。如果這也破斥，那就是斷滅的惡趣空，不是正法，因為這是很嚴重的過失。』由此可知，緣生之法絕對不是沒有，因為《攝大乘論》、《瑜伽師地論》、《深密解脫經》等都明確說有，不可違背。這是始教的法相宗的觀點，認為幻有不能說是空。
二是空宗，認為緣生之法一定是空，因為它從因緣而生，必然沒有自性，就像幻術變出的事物，不能說有。如果說有，那就不是從因緣而生，不是從因緣而生的法。』又說：『即使是《瑜伽師地論》等論典所立的依他起性，三論宗也會破斥，因為一切緣生之法沒有不空的。如果這也不破斥，那就是見解沒有消除，道理沒有窮盡。』這是始教的空宗的觀點，認為幻有不能說是有的。如果說它有，那就是病眼的愚夫所執取的，法執還沒有消除。
三是法性宗，認為幻有是從緣而生，沒有自性，就像幻化出來的人，不能說沒有幻化人，但幻化人不是真實的，所以說是幻有，也叫做妙有，因為以非有為有，所以叫做妙有。』又說：『以即空的色為妙色，因爲了達沒有色而顯現色，所以成為妙色。』又說：『即空的有才是具有功德的有。』又說：『幻有的意義就是非有非無，名為幻有。』又說：『不墮於一邊，是俗諦的中道等。』這是法性宗從空有的角度來顯示幻有的意義。
接下來談談真空，一是法相宗認為，對於遍計所執（parikalpita，虛妄分別的自性）的法，密意地說諸法自性皆空，是爲了推翻小乘的觀點，而空掉六識所依的圓成實性（parinispanna，圓滿成就的自性），是有，不能說是空。遍計所執是空。
【English Translation】 English version:
Regarding the assertion of 'illusory existence' (言幻有者), it is also known as 'conditional existence' (緣有), 'wonderful existence' (妙有), 'provisional existence' (假有), and 'semblance existence' (似有). The Zongzhi (宗致) states: 'Within Mahayana, there is a fierce debate between two schools regarding conditioned phenomena. One is the Faxiang school (法相宗), which asserts that conditioned phenomena are definitely not empty, because they are produced by causes and conditions, like illusions, and cannot be said to be non-existent. If they are said to be empty, then they should not be conditionally arisen, like rabbit horns. ' It also says: 'The Three Treatise School (三論宗) only refutes the Small Vehicle (小乘) and externalists' (外道) attachment to the completely imagined self and real dharmas (遍計實我實法), and does not refute the dependent nature (依他起性) of the Great Vehicle, because it is illusory existence and therefore not a fault. If this is also refuted, then it is the emptiness of annihilationist evil destinies, not the correct Dharma, because it is a serious fault.' Therefore, it is known that conditioned phenomena are definitely not non-existent, because the Samdhinirmocana Sutra (深密解脫經), Yogacarabhumi-sastra (瑜伽師地論), and Mahayana-samgraha (攝大乘論) explicitly state their existence, which cannot be contradicted. This is the view of the Faxiang school of the initial teachings, which does not allow illusory existence to be considered empty.
The second is the Emptiness school (空宗), which asserts that conditioned phenomena are definitely empty, because they arise from conditions and therefore have no inherent nature, like illusions, and cannot be said to exist. If they are said to exist, then they do not arise from conditions, and are not conditioned phenomena.' It also says: 'Even if the dependent nature established by treatises such as the Yogacarabhumi-sastra is refuted by the Three Treatise School, because all conditioned phenomena are not empty. If this is not refuted, then the view is not eliminated, and the reasoning is not exhausted.' This is the view of the Emptiness school of the initial teachings, which does not allow illusory existence to be said to exist. If it is said to exist, then it is what is grasped by foolish people with diseased eyes, and the attachment to dharmas is not yet eliminated.
The third is the Dharmata school (法性宗), which asserts that illusory existence arises from conditions and has no inherent nature, like an illusionary person, it cannot be said that there is no illusionary person, but the illusionary person is not real, so it is called illusory existence, also called wonderful existence, because it takes non-existence as existence, so it is called wonderful existence.' It also says: 'Taking the empty form as wonderful form, because it understands that there is no form but manifests form, so it becomes wonderful form.' It also says: 'Existence that is empty is existence with merit.' It also says: 'The meaning of illusory existence is neither existence nor non-existence, called illusory existence.' It also says: 'Not falling into one side is the conventional truth of the Middle Way, etc.' This is the Dharmata school showing the meaning of illusory existence from the perspective of emptiness and existence.
Next, regarding true emptiness (真空), the first is the Faxiang school, which believes that, with respect to the completely imagined nature (遍計所執, parikalpita), it secretly says that the self-nature of all dharmas is empty, in order to overturn the views of the Small Vehicle, and to empty the perfected nature (圓成實性, parinispanna) on which the six consciousnesses rely, which exists and cannot be said to be empty. The completely imagined nature is empty.
但是空無亦曰真空。二空宗說。心境俱空平等一味。圭峰曰。以諸法無性即名真理。如幻花無體。即是太虛。又引門論云。大分深義所謂空也。假名及中道但就空說。清涼曰。三論宗云。妄說為有真諦故空。依計是俗俗故是有。圓成是真真故是空。從緣生法決無自性。故曰真空。若言有者。即是法執。智光竺汰康朗諸師之所宗也。汰法師本無論曰。非有有即無非無無即無。故曰真空。所以肇公作不真空論演義釋。其題曰。此中真空非是對妙有之真空。此真空是所破病。彼謂真諦一向無物為真空故。肇公以不不之云不一向是無物故。曰不真空。又曰。此但得三論一分空義耳。草堂曰。彼且不立真何況于妄。以真諦為真空也。三法性宗所說真空。鎮國曰。即色之空方曰真空。亦稱妙有。又曰。要皆即有之空。方為具德之空。又曰非空之空為具德耳。此即法性宗所顯中道之真空也。次銷疏文。文有四節。初對總融空有以顯中道。所以前科三諦圓通。空有一味者。良由幻有真空無二為中道故。一疏結成中道云。非空非有是中道義。鈔云。然其正意合真空二義。總名非空。合幻有二義總名非有。空有不二故為中道。真空二義即空與非空。幻有二義即有與非有也。言真空者。清涼曰。由無性故空。是空義緣生故空。是空之所以。所
【現代漢語翻譯】 現代漢語譯本 但是，『空無』也被稱為『真空』（Sunyata）。這是二空宗（Twofold Emptiness School）的說法，認為心（mind）和境（object）都是空性的，平等且同一味道。圭峰（Guifeng）說：『因為一切法（dharma）都沒有自性（self-nature），所以被稱為真理（Truth）。』就像幻花沒有實體，就是太虛（great void）。他還引用《門論》（Gate Treatise）說：『最深奧的意義就是所謂的空性。假名（provisional name）和中道（Middle Way）都是就空性而說的。』清涼（Qingliang）說：『三論宗（Sanlun School）認為，因為虛妄地認為有真諦（Ultimate Truth），所以才是空性。依賴計度（conceptual construction）是世俗諦（conventional truth），因為是世俗諦所以是有。圓成實性（perfected nature）是真諦，因為是真諦所以是空性。從因緣（conditions）生起的法，絕對沒有自性，所以說是真空。如果說有，那就是法執（attachment to dharma）。』這是智光（Zhi Guang）、竺汰（Zhu Tai）、康朗（Kang Lang）等法師所宗奉的。汰法師（Tai Dharma Master）的《本無論》（Treatise on the Fundamental Non-Being）說：『非有之有即是無，非無之無即是無，所以說是真空。』因此，肇公（Zhao Gong）作《不真空論》（Treatise on Non-Absolute Emptiness），並解釋其題目的意義說：『這裡的真空不是針對妙有（Wonderful Existence）的真空。這個真空是所要破除的病。』他們認為真諦完全沒有事物才是真空，所以肇公用『不不』來說明不是完全沒有事物，所以說是『不真空』。他又說：『這只是得到了三論宗一部分的空性意義而已。』草堂（Cao Tang）說：『他們尚且不建立真，何況是妄？』他們以真諦為空性。三法性宗（Three-Nature School）所說的真空，鎮國（Zhen Guo）說：『即色（form）之空才叫做真空，也稱為妙有。』又說：『一定要即有之空，才是具有功德的空。』又說：『非空之空才是具有功德的。』這就是法性宗所顯現的中道的真空。 接下來是《銷疏文》（Commentary on the Commentary）的文字。文字分為四個部分。首先是對總體的空有進行融合，以彰顯中道。所以前面一科說三諦（Three Truths）圓融通達，空有一味，是因為幻有（illusory existence）和真空沒有二致，才是中道。一疏（A Commentary）總結中道說：『非空非有是中道的意義。』鈔（Commentary）說：『然而其真正的意思是將真空的兩種意義合起來，總稱為非空。將幻有的兩種意義合起來，總稱為非有。空有不二，所以是中道。』真空的兩種意義就是空與非空。幻有的兩種意義就是有與非有。說到真空，清涼說：『因為沒有自性所以是空，這是空性的意義。因為是緣起（dependent origination）所以是空，這是空性的原因。』
【English Translation】 English version However, 'Emptiness' is also called 'True Emptiness' (Sunyata). This is the saying of the Twofold Emptiness School, which believes that both the mind and the object are empty, equal, and of the same taste. Guifeng said: 'Because all dharmas (phenomena) have no self-nature, they are called Truth.' Just like an illusory flower has no substance, it is the great void. He also quoted the Gate Treatise, saying: 'The deepest meaning is what is called emptiness. Provisional name and the Middle Way are all spoken in terms of emptiness.' Qingliang said: 'The Sanlun School believes that because of falsely thinking there is Ultimate Truth, it is emptiness. Reliance on conceptual construction is conventional truth; because it is conventional truth, it is existence. Perfected nature is Ultimate Truth; because it is Ultimate Truth, it is emptiness. Dharmas arising from conditions absolutely have no self-nature, so it is said to be True Emptiness. If it is said to exist, that is attachment to dharma.' This is what Zhi Guang, Zhu Tai, Kang Lang, and other Dharma Masters uphold. Tai Dharma Master's Treatise on the Fundamental Non-Being says: 'The existence of non-existence is non-existence; the non-existence of non-existence is non-existence, so it is called True Emptiness.' Therefore, Zhao Gong wrote the Treatise on Non-Absolute Emptiness and explained the meaning of its title, saying: 'The True Emptiness here is not the True Emptiness in relation to Wonderful Existence. This True Emptiness is the disease to be eradicated.' They believe that Ultimate Truth is completely without things, which is True Emptiness, so Zhao Gong used 'not not' to explain that it is not completely without things, so it is called 'Non-Absolute Emptiness.' He also said: 'This only obtains a portion of the meaning of emptiness from the Sanlun School.' Cao Tang said: 'They do not even establish truth, let alone falsehood?' They take Ultimate Truth as emptiness. The True Emptiness spoken of by the Three-Nature School, Zhen Guo said: 'Only the emptiness of form is called True Emptiness, which is also called Wonderful Existence.' He also said: 'It must be the emptiness of existence to be emptiness with merit.' He also said: 'The emptiness of non-emptiness is with merit.' This is the Middle Way of True Emptiness manifested by the Three-Nature School. Next is the text of the Commentary on the Commentary. The text is divided into four parts. First, the overall emptiness and existence are integrated to highlight the Middle Way. Therefore, the previous section said that the Three Truths are perfectly interconnected, and emptiness and existence are of the same taste, because illusory existence and True Emptiness are not different, which is the Middle Way. A Commentary concludes the Middle Way by saying: 'Neither emptiness nor existence is the meaning of the Middle Way.' The Commentary says: 'However, its true meaning is to combine the two meanings of True Emptiness, collectively called non-emptiness. Combine the two meanings of illusory existence, collectively called non-existence. Emptiness and existence are not two, so it is the Middle Way.' The two meanings of True Emptiness are emptiness and non-emptiness. The two meanings of illusory existence are existence and non-existence. Speaking of True Emptiness, Qingliang said: 'Because there is no self-nature, it is emptiness; this is the meaning of emptiness. Because it is dependent origination, it is emptiness; this is the reason for emptiness.'
以即是因緣。謂何以無性得成空義。釋云。由從緣生所以無性。是故緣生無性。是空之所以。既是從緣生法無性故空。故曰真空。而又不待壞彼差別法體然後方空。是故真空未嘗不有。又即此有法緣生無性。便名真空。故云。即有以辨于空。言幻有者。清涼曰。緣生故有是有義。無性故有是有之所以。又曰。何以緣生得為有義。釋云。特由無定性故方始從緣而成幻有。是故無性是有所以。既是從緣無性之有。則此有常無自性。故云。幻有未始不空。又即此無性舉體從緣而成於有。是故即空以明於有。然此疏文直明真空。是即幻有之真空。幻有是即真空之幻有。故云。總融空有以顯中道。有空下二別融空有以顯中道。即于幻有真空之上。各顯一中道義也。初言有者。是指幻法自體即幻有上非不有義也。次言空有者。謂此幻法從緣無性。即空之有。是空家之有。故言空有。故不有者。以其舉體全空無所有故。即幻有上非有義也。非有非不有無二為一幻有。宗致曰。一非有義。謂舉體全空無所有故。二非不有義。謂不待壞彼差別相故。大品云。諸法無所有如是有。是故非有非不有。名為幻有。次云空者。是指真空上非不空義也。言有空者。謂此真空是緣生無性之空。即有之空。是有家之空。故云有空。故不空者。不待滅緣生
【現代漢語翻譯】 現代漢語譯本 這就是所謂的因緣。有人會問，為什麼說無自性才能成就空性的意義呢？解釋說，因為是從因緣而生，所以沒有自性。因此，因緣所生就是無自性，這就是空性的道理。既然是從因緣而生的法，沒有自性，所以是空，故稱真空。而且，並不需要破壞那些差別法的本體之後才成為空，所以真空從來沒有不存在過。而且，正是這有法因緣生而無自性，就叫做真空。所以說，『即有以辨于空』。說到幻有，清涼法師說：『因緣所生，所以說有，這是有的意義；沒有自性，所以說有，這是有的原因。』又說：『為什麼因緣所生可以成為有的意義呢？』解釋說：『正是因為沒有固定的自性，才能夠從因緣而成幻有。』所以說，沒有自性是有的原因。既然是從因緣而生的無自性之有，那麼這個有就永遠沒有自性，所以說，『幻有未始不空』。而且，正是這無自性之法，整個本體都從因緣而成有，所以說，『即空以明於有』。然而，這段疏文只是直接說明真空，這是即幻有之真空，幻有是即真空之幻有。所以說，『總融空有以顯中道』。『有空』以下兩句，分別融合空有來顯示中道。即在幻有真空之上，各自顯示一種中道的意義。最初說的『有』，是指幻法的自體，即幻有之上並非沒有的意義。其次說的『空有』，是指這個幻法從因緣而生，沒有自性，即空的有，是空家的有，所以說『空有』。所以說『不有』，是因為它整個本體完全是空，什麼都沒有。即幻有之上並非有的意義。非有非不有，無二為一，就是幻有。宗致說：『一、非有義，是指整個本體完全是空，什麼都沒有。二、非不有義，是指不需要破壞那些差別相。』《大品般若經》說：『諸法無所有如是有』，所以說非有非不有，名為幻有。其次說的『空』，是指真空之上並非不空的意義。說到『有空』，是指這個真空是因緣所生，沒有自性的空，即有的空，是有家的空，所以說『有空』。所以說『不空』，是不需要滅掉因緣生
【English Translation】 English version This is what is meant by dependent origination (因緣). Someone might ask, how can the meaning of emptiness be achieved through non-self-nature (無性)? The explanation is that because it arises from conditions, it has no self-nature. Therefore, arising from conditions is without self-nature, and this is the principle of emptiness. Since the dharma (法) arises from conditions and has no self-nature, it is empty, hence called true emptiness (真空). Moreover, it does not need to destroy the essence of those differentiated dharmas to become empty; therefore, true emptiness has never not existed. Furthermore, it is precisely this existing dharma that arises from conditions and has no self-nature that is called true emptiness. Therefore, it is said, 'Using existence to distinguish emptiness.' Speaking of illusory existence (幻有), Qingliang (清涼) said: 'Arising from conditions, therefore it is said to exist; this is the meaning of existence. Having no self-nature, therefore it is said to exist; this is the reason for existence.' He also said: 'Why can arising from conditions become the meaning of existence?' The explanation is: 'Precisely because it has no fixed self-nature, it can arise from conditions and become illusory existence.' Therefore, having no self-nature is the reason for existence. Since it is existence without self-nature arising from conditions, then this existence never has self-nature, so it is said, 'Illusory existence has never not been empty.' Moreover, it is precisely this dharma without self-nature that entirely arises from conditions and becomes existence, so it is said, 'Using emptiness to illuminate existence.' However, this commentary directly explains true emptiness, which is the true emptiness of illusory existence, and illusory existence is the illusory existence of true emptiness. Therefore, it is said, 'Completely merging emptiness and existence to reveal the Middle Way (中道).' The two sentences below, 'existence and emptiness,' separately merge emptiness and existence to reveal the Middle Way. That is, above illusory existence and true emptiness, each reveals a meaning of the Middle Way. The initial 'existence' refers to the self-nature of illusory dharmas, that is, the meaning of not being non-existent above illusory existence. The second 'emptiness and existence' refers to this illusory dharma arising from conditions and having no self-nature, that is, the emptiness of existence, the existence of the emptiness school, so it is said 'emptiness and existence.' Therefore, 'not existence' is because its entire essence is completely empty, with nothing at all. That is, the meaning of not being existent above illusory existence. Neither existence nor non-existence, without duality as one, is illusory existence. Zongzhi (宗致) said: 'First, the meaning of non-existence refers to the entire essence being completely empty, with nothing at all. Second, the meaning of not being non-existent refers to not needing to destroy those differentiated characteristics.' The Mahaprajnaparamita Sutra (大品般若經) says: 'All dharmas are without anything, yet they exist,' therefore it is said to be neither existence nor non-existence, called illusory existence. The next 'emptiness' refers to the meaning of not being non-empty above true emptiness. Speaking of 'existence and emptiness,' it refers to this true emptiness being the emptiness arising from conditions and having no self-nature, that is, the emptiness of existence, the emptiness of the existence school, so it is said 'existence and emptiness.' Therefore, 'not empty' means not needing to extinguish arising from conditions.
方為空。故全有之空故不空也。即真空之上非空義也。非空非不空無二為一真空。宗致曰。二真中亦二義。一非空義謂以空無空相故。二非不空義謂餘一切相無不盡故。是故非空非不空名為真空。經云。空不空不可得名曰真空。中論云。無性法亦無一切法空故。宗致合此有五重中道。一謂非有則是非不有。以此無二為幻有。莊嚴論云。無體非無體非無體即體無體體無二。是故說是幻。此以無體為幻體故說無二。由此無二不墮一邊故名中道。此是俗諦中道。二真中非空即是非不空。以此無二為真空雙離二邊。名為中道。此是真諦中道。三幻中非有則真中非不空義。幻中非不有則真中非空義。以並無二故。由此無二與前無二復無二。是故二諦俱融不墮一邊。名為中道。此是二諦中道。四幻中非有與真中非空融無二故。名為中道。此是非有非空之中道。經云。非有非無名為中道。五幻中非不有則是真中非不空。此則非非有非非無之中道。謂絕中之中也。是故二諦镕融妙絕中邊。是其意也。此中初二中道是空有別融。后三二諦交絡以顯中道也。不空下三顯正揀非。以明中道言不空等者。即無性故。空緣生故。空為真空也。鎮國云。顯正也。空而非斷者非無見斷見之空。鎮國云。揀非也。斷見之無是定性之無。定無則著斷。今緣
生故空非是定無。無性故空亦非定無。定無者一向無物。如龜毛兔角。今但從緣無性故非定無。是故空而非斷也。不有等者。亦先顯正後揀非。不有之有者。即無性故有緣生故有。此二種有並非常見之有。常見之有是定性有。今從緣無性之有。非定性有。顯是幻有顯正也。既非定性之有。故云有而不常揀非也。則是真空妙有離斷常之中道也。四執下四離謗。具德以顯中道。鎮國曰。中道者非唯非有非無而非斷非常等。皆中道也。四執者亦云。四謗。鎮國謂。定有者增益謗。定無者損減謗。亦有亦無相違謗。非有非無戲論謗。一異俱不俱常無常等。皆曰四謗。如情所封定執四句。故皆成謗。般若離四句不可以有無取故。今四執既亡即成四德。吾祖又曰。然皆具德不成四謗。謂此四句即是具德以稱真故。不同情計。又曰。盡有之空盡空之有。方為具德。又皆即有之空方為具德之空。即空之有方為具德之有。又隨一句必具餘三。若隨闕者則非具德。百非斯遣者。論曰。百非非非千是非是。非百非背千是非非。中中背背天天。演水之談。足斷而止。審慮之量。手亡而住。可謂般若二諦中道之大宗也。古云。境智余科不貫義似未安。故不欲循其轍也。上來正敘幽深竟。般若下二結歸玄旨。夫般若虛玄者。蓋群詮之宗極真一之無差
【現代漢語翻譯】 現代漢語譯本： 『生故空非是定無』，意思是說，事物因緣生而性空，但這並非是絕對的『無』。『無性故空亦非定無』，因為沒有自性所以是空，但也不是絕對的『無』。絕對的『無』是指一無所有，就像烏龜的毛、兔子的角一樣，根本不存在。現在所說的是，因為依仗因緣而沒有自性，所以不是絕對的『無』。因此，說是『空』，但不是斷滅。 『不有等者』，也是先闡明正義，然後排除錯誤的觀點。『不有之有』，就是因為沒有自性所以有，因為因緣生所以有。這兩種『有』都不是常見的、執著于實體的『有』。常見的『有』是具有固定不變自性的『有』。現在所說的是依仗因緣而沒有自性的『有』，不是固定不變的『有』，這表明是虛幻的『有』，闡明了正義。既然不是固定不變的『有』，所以說『有而不常』，以此來排除錯誤的觀點。這就是真空妙有，是遠離斷滅和常有的中道。 『四執下四離謗』，具備功德，以此來彰顯中道。鎮國法師說：『中道』不僅僅是非有非無，也包括非斷非常等等，都是中道。『四執』也叫做『四謗』。鎮國法師認為，執著于『定有』是增益謗，執著于『定無』是損減謗，認為『亦有亦無』是相違謗，認為『非有非無』是戲論謗。『一』和『異』、『俱』和『不俱』、『常』和『無常』等等，都叫做『四謗』。如果被情感所封閉，固定地執著於四句，那麼都會成為誹謗。般若智慧是超越四句的，不能用『有』或『無』來把握。現在四種執著既然消亡，就成就了四種功德。 我們的祖師又說：『然而都具備功德，不會成為四種誹謗』，意思是說，這四句本身就是具備功德的，可以用它們來稱揚真如實相，不同於情感的計度。又說：『窮盡有的空，窮盡空的有，才是具備功德』。而且，即是有的空，才是具備功德的空；即是空的有，才是具備功德的有。而且，隨便一句都必然具備其餘三句，如果缺少任何一句，就不是具備功德。『百非斯遣者』，論中說：『百非不是非，千是也不是是。非百非背千，是非非非。中中背背天天』，就像演水之談，到此為止；審慮之量，到此停止。這可以說是般若二諦中道的大綱宗要啊！ 古人說：『境智等其餘科目不能貫穿義理，似乎不太妥當』，所以我不打算遵循他們的老路。上面是正式敘述幽深玄妙的道理完畢。『般若下二結歸玄旨』，般若的虛玄，是各種詮釋的根本，是真一而沒有差別的。
【English Translation】 English version: 'Birth is therefore emptiness, but not a fixed nothingness.' This means that things arise from conditions and are empty of inherent nature, but this is not an absolute 'nothingness.' 'Because of no self-nature, emptiness is also not a fixed nothingness,' because there is no self-nature, it is empty, but it is not an absolute 'nothingness.' Absolute 'nothingness' refers to having nothing at all, like the fur of a turtle or the horns of a rabbit, which simply do not exist. What is being said now is that because it relies on conditions and has no self-nature, it is not a fixed 'nothingness.' Therefore, it is said to be 'empty,' but it is not annihilation. 'Not having, etc.' also first clarifies the correct meaning, and then excludes erroneous views. 'The having of not-having' is because it has no self-nature, so it exists; because it arises from conditions, so it exists. These two kinds of 'having' are not the common 'having' that clings to substance. The common 'having' is the 'having' with a fixed and unchanging self-nature. What is being said now is the 'having' that relies on conditions and has no self-nature, not the 'having' with a fixed self-nature, which shows that it is an illusory 'having,' clarifying the correct meaning. Since it is not a fixed 'having,' it is said 'having but not permanent,' in order to exclude erroneous views. This is the wonderful existence of true emptiness, the Middle Way that is far from annihilation and permanence. 'The four attachments below are the four departures from slander,' possessing virtues, in order to manifest the Middle Way. Dharma Master Zhenguo said: 'The Middle Way' is not only neither existence nor non-existence, but also includes neither annihilation nor permanence, etc., all are the Middle Way. 'The four attachments' are also called 'the four slanders.' Dharma Master Zhenguo believes that clinging to 'fixed existence' is the slander of increase, clinging to 'fixed non-existence' is the slander of decrease, thinking 'both existence and non-existence' is contradictory slander, and thinking 'neither existence nor non-existence' is frivolous slander. 'One' and 'different,' 'together' and 'not together,' 'permanent' and 'impermanent,' etc., are all called 'four slanders.' If one is closed off by emotions and fixedly clings to the four statements, then they will all become slander. Prajna wisdom transcends the four statements and cannot be grasped by 'existence' or 'non-existence.' Now that the four attachments have disappeared, the four virtues are accomplished. Our ancestor also said: 'However, all possess virtues and will not become the four slanders,' meaning that the four statements themselves possess virtues and can be used to praise the true suchness, which is different from emotional calculations. It is also said: 'Exhausting the emptiness of existence, exhausting the existence of emptiness, is possessing virtue.' Moreover, the emptiness that is existence is the emptiness that possesses virtue; the existence that is emptiness is the existence that possesses virtue. Moreover, any one statement necessarily possesses the other three statements. If any one is missing, it is not possessing virtue. 'Those who send away the hundred negations,' the treatise says: 'A hundred negations are not non-negations, a thousand affirmations are not non-affirmations. Not a hundred not against a thousand, affirmation is not non-affirmation. Middle middle against against heaven heaven,' like the talk of Yanshui, stop here; the measure of careful consideration, stop here. This can be said to be the outline and essence of the Middle Way of the two truths of Prajna! The ancients said: 'The remaining subjects such as realm and wisdom cannot penetrate the meaning, which seems inappropriate,' so I do not intend to follow their old path. The above is the formal narration of the profound and mysterious principles completed. 'Prajna below concludes with the profound meaning,' the emptiness and mystery of Prajna is the foundation of all interpretations, the true one without difference.
。一十六會之格言。二十四年之雅誥。性理幽微超情離見獨拔于有名之表。穎脫于曳尾之涂。玄雖玄矣。妙復妙焉。不亦罄于茲序哉。故云。斯之謂歟。若歷下二別嘆真詮顯。曲盡妙旨二。初通明廣略二。初示文。若歷等者。謂歷色心等事備陳正理。則有八部二十萬頌。頌有四種。一阿耨窣睹婆此云數字頌。不論長行。但數三十二字。則云一頌。二伽陀此云諷頌。亦云直頌。直以偈頌諷美法門故。三祇夜此云應頌。應前長行頌故。四集施頌積集法義令誦持故。今即初也。若撮下即略經也。樞謂門樞。爾雅曰。制扇以柎門傍曰樞。即俗呼門準是也。又言行乃君子之樞機。蓋言華屋之要四體之本也。以況八部所詮頓實之旨。斯經盡之。故曰。撮其樞要理盡一十四行。行即十七字之行耳。理趣般若序云。此經並乃核諸會之旨歸。綰積篇之宗緒。清涼曰。明是六百卷理趣也。今經亦六百卷之樞要矣。是知下二顯意二。初廣略由機。疏主曰。機緣感異聖應所以殊分論說。廣自力根略自根力。如來則以廣說修多羅略說修多羅以應之。故曰。廣略隨緣。緣者機緣也。超言下二理圓俱現。疏主又曰。聖應雖殊不思議一。經云。譬如癡人畏空而走。經恒沙劫不能得出。在所至處不離虛空。良以真空妙宗性無不在故。能俱現矣般若下二別敘
。今經二。初妙贊投機。昏衢苦海以喻有情奔馳生死無智慧明。五苦八苦不得邊底也。高炬迅航以況斯經。三無相慧拯接物機導引迷徒。群修多羅莫比斯最。然則下二聊示經目二。初略提綱要。般若等者。肇公曰。然則智有窮幽之鑑而無知焉。神有應會之用而無慮焉。神無慮故能獨王於世表。智無知故能玄照於事外。經云。般若無知無所不知。則觀照實相也。波羅下功者。功用也。謂漉人天龍渡生死海置涅槃岸。乃斯妙慧之功用也。心顯等者。贊能詮經略能攝廣之妙勝也。如圓覺題中修多羅了義五字。是故圭山科下六字總屬能詮。鈔曰。上五字是比對諸經嘆此經殊勝。意顯圓覺一經是修多羅藏中了義之經。今疏主特彰一十四行。是六百卷中之要妙。意言是般若部中之心。如人心藏是一身之要也。前已廣敘所詮甚深故。此特顯能詮文字。般若如精耀氣絲焉。蓋順譯主獨就喻彰經。乃等者。線能貫華。經能持緯。聖宣法義。經以貫之也。從法下二以義結成般若法也。心乃喻焉。心經為詮般若為旨。結為題目矣。將釋下二開章釋文二。初標列章門。五門者。疏從經略門止五焉。前三義門。后二正釋。以經題目即本文故。然此五門生起有緒。初教興者。夫聖人言不虛發。動必有由。非大因緣莫興斯教。教雖無量不出二藏。三藏
【現代漢語翻譯】 現代漢語譯本：現在解釋經文的第二部分，分為兩個小部分。首先是巧妙地讚美經文的投機性。『昏衢苦海』比喻有情眾生在生死輪迴中奔波，沒有智慧的光明。五苦八苦沒有邊際。『高炬迅航』比喻這部經書，以三無相慧來拯救眾生的根機，引導迷途的眾生。眾多的修多羅（Sutra，經）都無法與這部經書相比。接下來兩段簡要地展示經文的目錄。首先是略微地提出綱要。『般若』等等，肇公說：『智慧有窮盡幽深之處的鑑察能力，卻沒有知覺。精神有應機變化的功用，卻沒有思慮。精神沒有思慮，所以能夠獨自稱王於世間之外。智慧沒有知覺，所以能夠玄妙地照見事物之外。』經書上說：『般若無知無所不知』，這就是觀照實相。『波羅』以下的功用，指的是功用。指的是救度人天眾生，渡過生死苦海，到達涅槃的彼岸。這是這種微妙智慧的功用。『心顯』等等，讚美能夠詮釋經文，簡略地能夠攝取廣大的微妙殊勝之處。如同《圓覺經》題目中的『修多羅了義』五個字。因此，圭山科判下的六個字總的來說屬於能詮（能夠詮釋的）。鈔文中說：『上面的五個字是用來對比諸經，讚歎這部經的殊勝之處。意思是彰顯《圓覺經》是修多羅藏中了義的經。』現在疏主特別彰顯一十四行，是六百卷中的要妙之處。意思是說這是般若部中的心要，如同人心臟是一身的要害。前面已經廣泛地敘述了所詮釋的甚深道理，因此這裡特別彰顯能詮的文字。般若如同精耀的氣絲。大概是順著譯主只就比喻來彰顯經文。『乃等者』，線能夠貫穿花朵，經書能夠維繫經緯，聖人宣講法義，用經書來貫穿它。從『法』以下兩段用義理來總結成為般若法。心是比喻。心經是詮釋，般若是宗旨，總結成為題目。將要解釋的下面兩段，開始解釋經文，分為兩個部分。首先是標明列出章節門類。五門，疏文從經略門開始，到五門為止。前面三個是義門，後面兩個是正式解釋。因為經文的題目就是本文。然而這五門生起有次序。最初是教興，聖人說話不會虛發，行動必定有原因。沒有大的因緣不會興起這樣的教法。教法雖然無量，但是不出二藏（聲聞藏，菩薩藏），三藏（經藏，律藏，論藏）。 English version: Now explaining the second part of the scripture, divided into two smaller parts. First is the skillful praise of the scripture's opportunism. 'Dark alleys and the sea of suffering' are metaphors for sentient beings rushing about in the cycle of birth and death, without the light of wisdom. The five sufferings and eight sufferings have no end. 'High torch and swift ship' are metaphors for this scripture, using the wisdom of the three non-characteristics to save the faculties of sentient beings and guide lost beings. Numerous Sutras (Sutra, scriptures) cannot compare to this scripture. The next two paragraphs briefly show the table of contents of the scripture. The first is to briefly present the outline. 'Prajna' etc., Zhao Gong said: 'Wisdom has the ability to exhaustively examine the profound, but has no awareness. Spirit has the function of responding to opportunities, but has no deliberation. Spirit has no deliberation, so it can be the sole king beyond the world. Wisdom has no awareness, so it can mysteriously illuminate things beyond. 'The scripture says: 'Prajna is without awareness, yet knows everything', this is contemplating the true nature of reality. The function from 'Paramita' onwards refers to function. It refers to saving human and celestial beings, crossing the sea of birth and death, and reaching the shore of Nirvana. This is the function of this subtle wisdom. 'Heart manifests' etc., praising the ability to interpret the scripture, and the ability to briefly capture the vast and subtle superiority. Like the five words 'Sutra of Complete Enlightenment' in the title of the Yuanjue Sutra (Sutra of Complete Enlightenment). Therefore, the six words under Guishan's classification generally belong to the 'able to interpret'. The commentary says: 'The above five words are used to compare various scriptures and praise the superiority of this scripture. It means to highlight that the Yuanjue Sutra is the definitive meaning scripture in the Sutra collection.' Now the commentator especially highlights fourteen lines, which are the essentials of the six hundred volumes. It means that this is the heart of the Prajna section, just as the human heart is the key to the whole body. The profound principles that are interpreted have already been extensively narrated before, so here the words that are able to interpret are especially highlighted. Prajna is like a refined and radiant thread of energy. It is probably following the translator's example of only using metaphors to highlight the scripture. 'Nai deng zhe', the thread can penetrate flowers, the scripture can maintain warp and weft, the sage proclaims the Dharma, and uses the scripture to penetrate it. From 'Dharma' onwards, the two paragraphs use meaning to summarize and become Prajna Dharma. The heart is a metaphor. The Heart Sutra is the interpretation, Prajna is the purpose, and it is summarized as the title. The following two paragraphs that are about to be explained, begin to explain the scripture, divided into two parts. The first is to mark and list the chapter categories. Five gates, the commentary starts from the scripture summary gate and ends at the five gates. The first three are meaning gates, and the last two are formal explanations. Because the title of the scripture is the text itself. However, these five gates arise in order. The first is the rise of teaching, the sage's words will not be spoken in vain, and actions must have a reason. Without great causes and conditions, such teachings would not arise. Although the teachings are immeasurable, they do not go beyond the two Pitakas (Shravaka Pitaka, Bodhisattva Pitaka), and the three Pitakas (Sutra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka).
【English Translation】 English version: Now explaining the second part of the scripture, divided into two smaller parts. First is the skillful praise of the scripture's opportunism. 'Dark alleys and the sea of suffering' are metaphors for sentient beings rushing about in the cycle of birth and death, without the light of wisdom. The five sufferings and eight sufferings have no end. 'High torch and swift ship' are metaphors for this scripture, using the wisdom of the three non-characteristics to save the faculties of sentient beings and guide lost beings. Numerous Sutras (Sutra, scriptures) cannot compare to this scripture. The next two paragraphs briefly show the table of contents of the scripture. The first is to briefly present the outline. 'Prajna' etc., Zhao Gong said: 'Wisdom has the ability to exhaustively examine the profound, but has no awareness. Spirit has the function of responding to opportunities, but has no deliberation. Spirit has no deliberation, so it can be the sole king beyond the world. Wisdom has no awareness, so it can mysteriously illuminate things beyond. 'The scripture says: 'Prajna is without awareness, yet knows everything', this is contemplating the true nature of reality. The function from 'Paramita' onwards refers to function. It refers to saving human and celestial beings, crossing the sea of birth and death, and reaching the shore of Nirvana. This is the function of this subtle wisdom. 'Heart manifests' etc., praising the ability to interpret the scripture, and the ability to briefly capture the vast and subtle superiority. Like the five words 'Sutra of Complete Enlightenment' in the title of the Yuanjue Sutra (Sutra of Complete Enlightenment). Therefore, the six words under Guishan's classification generally belong to the 'able to interpret'. The commentary says: 'The above five words are used to compare various scriptures and praise the superiority of this scripture. It means to highlight that the Yuanjue Sutra is the definitive meaning scripture in the Sutra collection.' Now the commentator especially highlights fourteen lines, which are the essentials of the six hundred volumes. It means that this is the heart of the Prajna section, just as the human heart is the key to the whole body. The profound principles that are interpreted have already been extensively narrated before, so here the words that are able to interpret are especially highlighted. Prajna is like a refined and radiant thread of energy. It is probably following the translator's example of only using metaphors to highlight the scripture. 'Nai deng zhe', the thread can penetrate flowers, the scripture can maintain warp and weft, the sage proclaims the Dharma, and uses the scripture to penetrate it. From 'Dharma' onwards, the two paragraphs use meaning to summarize and become Prajna Dharma. The heart is a metaphor. The Heart Sutra is the interpretation, Prajna is the purpose, and it is summarized as the title. The following two paragraphs that are about to be explained, begin to explain the scripture, divided into two parts. The first is to mark and list the chapter categories. Five gates, the commentary starts from the scripture summary gate and ends at the five gates. The first three are meaning gates, and the last two are formal explanations. Because the title of the scripture is the text itself. However, these five gates arise in order. The first is the rise of teaching, the sage's words will not be spoken in vain, and actions must have a reason. Without great causes and conditions, such teachings would not arise. Although the teachings are immeasurable, they do not go beyond the two Pitakas (Shravaka Pitaka, Bodhisattva Pitaka), and the three Pitakas (Sutra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka).
權實教門。雖知深旨未悉所崇。宗趣既明。須知題目綱要。已彰在文難曉。五章生起。其略如是。初教下二依門解釋五。初教興二。初生起大意。教興者。論問曰。佛以何因緣故說般若波羅蜜經。諸佛不以無事及小事因緣而自發言。譬如須彌山王不以無事及小事因緣故動。今以何等大因緣故。說般若波羅蜜經。故疏引此生起教興大意。一謂下二開章別釋二。初正釋四。初破邪回小。謂末伽黎等廣起有無等見。行於理外。世尊說般若等經破實我法化令入道。二者鹿園之器方等彈呵漸已成熟。般若之經廣說諸法自性皆空。翻彼小乘引令入大故。大品云。若人慾得阿羅漢果。當學般若波羅蜜等。疏主曰。九十五種競扇邪風。一十八部爭揮爝火。遂使真空慧日匿輝昏云。般若玄珠惑茲魚目。三令下二顯理成行。前二顯理。次三成行。令小等者。即下三亂意人。為說般若令意凈入理也。四令悟下正見者。令信解真正了悟。中真不執定實色空。方名正見。二諦中道者。以是此經之所詮故。義記云。二論宗于般若通。以二諦中道而為其宗。彼文具彰真俗空有與奪存壞。以明緣有性空。或相奪全盡。或相與全存。或自壞自存無有障礙。若相與門則不壞有之空。與彼不壞空之有理不雜。故成非一門。若相奪門則此壞有之空。與盡空之有全
【現代漢語翻譯】 現代漢語譯本 權實教門（權巧方便和真實教義的法門）。即使知道其深刻的宗旨，也未必完全瞭解其所崇尚的。宗趣既然已經明確，就必須瞭解題目的綱要。綱要已經顯現在經文之中，但理解起來仍然困難。以下是五章生起的簡要說明。首先是教下二依門（根據教義的兩種依據）的解釋，分為五個部分。第一部分是教興（教法興起）的解釋，又分為兩個部分。第一部分是生起的大意。關於教法興起，論中問道：『佛陀因為什麼樣的因緣而宣說《般若波羅蜜經》？諸佛不會因為無事或小事而隨意發言。譬如須彌山王不會因為無事或小事而震動。那麼，現在是因為什麼樣的大因緣而宣說《般若波羅蜜經》呢？』因此，疏文引用這段話來說明教法興起的大意。第一部分是『謂下』，第二部分是『開章別釋』，分為兩個部分。第一部分是正式解釋，分為四個部分。第一部分是破除邪見，迴歸小乘。即末伽黎（Makkhali Gosala，古印度思想家）等人廣泛地產生有無等見解，在真理之外修行。世尊宣說《般若》等經，破除對實我實法的執著，使他們進入正道。第二，在鹿野苑（Sarnath，佛陀初轉法輪之地）接受教化的弟子，通過方等經（Vaipulya Sutras，大乘經典）的彈呵，已經逐漸成熟。《般若》之經廣泛地宣說諸法自性皆空，從而顛覆小乘的觀點，引導他們進入大乘。如《大品般若經》（Mahaprajnaparamita Sutra）所說：『如果有人想要獲得阿羅漢果（Arhat，小乘佛教的最高果位），應當學習般若波羅蜜（Prajnaparamita，智慧到彼岸）。』疏主說：『九十五種外道競相煽動邪風，十八部派爭相揮舞微弱的火光，以致真空的智慧之日隱匿光輝，昏暗不明，般若的玄妙之珠被魚目混淆。』第三，『令下』，即顯示真理，成就修行。前兩個部分是顯示真理，后三個部分是成就修行。『令小等者』，指的是下根的三種心意散亂之人，為他們宣說般若，使他們的心意清凈，進入真理。第四，『令悟下』，即讓具有正見的人，能夠信解，真正地了悟。在中道真諦中不執著于固定的實色實空，才能稱為正見。二諦中道（the Middle Way of Two Truths）是此經所要詮釋的。義記中說：『二論（Madhyamaka-sastra，中觀論）以般若為通途，以二諦中道作為其宗旨。』該文詳細地闡述了真俗、空有、與奪、存壞，以闡明緣起性空的道理。或者相互奪取而完全消失，或者相互給予而完全存在，或者自身壞滅自身存在，沒有任何障礙。如果從相與的角度來看，那麼不壞有之空，與不壞空之有，其理不相混雜，因此成就了非一之門。如果從相奪的角度來看，那麼此壞有之空，與盡空之有完全 English version The gate of expedient and real teachings. Even if one knows its profound purpose, one may not fully understand what it reveres. Now that the essence of the doctrine is clear, one must understand the outline of the topic. The outline is already evident in the text, but it is still difficult to understand. The following is a brief explanation of the arising of the five chapters. First is the explanation of the two supports under the teachings, divided into five parts. The first part is the explanation of the arising of the teachings, further divided into two parts. The first part is the general idea of the arising. Regarding the arising of the teachings, the treatise asks: 'For what reason did the Buddha preach the Prajnaparamita Sutra (Perfection of Wisdom Sutra)? The Buddhas do not speak casually or for trivial reasons. Just as Mount Sumeru (Mount Meru, the central world-mountain in Buddhist cosmology) does not shake for no reason or for trivial reasons. So, for what great reason did the Buddha preach the Prajnaparamita Sutra?' Therefore, the commentary quotes this passage to explain the general idea of the arising of the teachings. The first part is 'regarding below', and the second part is 'opening chapters and explaining separately', divided into two parts. The first part is the formal explanation, divided into four parts. The first part is to refute heresy and return to the Hinayana (Small Vehicle). That is, Makkhali Gosala (an ancient Indian thinker) and others widely generate views of existence and non-existence, practicing outside of the truth. The World-Honored One preached the Prajna (wisdom) and other sutras to break the attachment to the real self and real dharma (teachings), leading them into the right path. Second, the disciples who received teachings in Sarnath (the place where the Buddha first turned the Wheel of Dharma), through the admonishment of the Vaipulya Sutras (Mahayana sutras), have gradually matured. The Prajna Sutra extensively proclaims that all dharmas are empty in nature, thus overturning the views of the Hinayana and guiding them into the Mahayana (Great Vehicle). As the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) says: 'If someone wants to attain the fruit of Arhat (a perfected being in Theravada Buddhism), they should study Prajnaparamita (the perfection of wisdom).' The commentator says: 'Ninety-five kinds of heretics compete to fan the winds of heresy, and eighteen schools compete to wave weak flames, so that the sun of wisdom of emptiness hides its light, becoming dim and unclear, and the mysterious pearl of Prajna is confused with fish eyes.' Third, 'regarding below', that is, to reveal the truth and accomplish practice. The first two parts are to reveal the truth, and the last three parts are to accomplish practice. 'Those who are small and so on' refers to the three kinds of people with disturbed minds of lower capacity. For them, Prajna is preached to purify their minds and enter the truth. Fourth, 'regarding understanding below', that is, to enable those with right views to believe, understand, and truly realize. Not being attached to fixed real form and real emptiness in the Middle Way of Two Truths can be called right view. The Middle Way of Two Truths is what this sutra aims to explain. The commentary says: 'The two treatises (Madhyamaka-sastra, the Treatise on the Middle Way) take Prajna as the common path and the Middle Way of Two Truths as its purpose.' The text elaborates on the true and conventional, emptiness and existence, giving and taking, existence and destruction, to explain the principle of dependent origination and emptiness of nature. Either they take from each other and disappear completely, or they give to each other and exist completely, or they destroy themselves and exist themselves, without any obstacles. If viewed from the perspective of giving, then the emptiness that does not destroy existence, and the existence that does not destroy emptiness, their principles are not mixed, thus achieving the gate of non-duality. If viewed from the perspective of taking, then the emptiness that destroys existence, and the existence of complete emptiness
【English Translation】 The gate of expedient and real teachings. Even if one knows its profound purpose, one may not fully understand what it reveres. Now that the essence of the doctrine is clear, one must understand the outline of the topic. The outline is already evident in the text, but it is still difficult to understand. The following is a brief explanation of the arising of the five chapters. First is the explanation of the two supports under the teachings, divided into five parts. The first part is the explanation of the arising of the teachings, further divided into two parts. The first part is the general idea of the arising. Regarding the arising of the teachings, the treatise asks: 'For what reason did the Buddha preach the Prajnaparamita Sutra (Perfection of Wisdom Sutra)? The Buddhas do not speak casually or for trivial reasons. Just as Mount Sumeru (Mount Meru, the central world-mountain in Buddhist cosmology) does not shake for no reason or for trivial reasons. So, for what great reason did the Buddha preach the Prajnaparamita Sutra?' Therefore, the commentary quotes this passage to explain the general idea of the arising of the teachings. The first part is 'regarding below', and the second part is 'opening chapters and explaining separately', divided into two parts. The first part is the formal explanation, divided into four parts. The first part is to refute heresy and return to the Hinayana (Small Vehicle). That is, Makkhali Gosala (an ancient Indian thinker) and others widely generate views of existence and non-existence, practicing outside of the truth. The World-Honored One preached the Prajna (wisdom) and other sutras to break the attachment to the real self and real dharma (teachings), leading them into the right path. Second, the disciples who received teachings in Sarnath (the place where the Buddha first turned the Wheel of Dharma), through the admonishment of the Vaipulya Sutras (Mahayana sutras), have gradually matured. The Prajna Sutra extensively proclaims that all dharmas are empty in nature, thus overturning the views of the Hinayana and guiding them into the Mahayana (Great Vehicle). As the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) says: 'If someone wants to attain the fruit of Arhat (a perfected being in Theravada Buddhism), they should study Prajnaparamita (the perfection of wisdom).' The commentator says: 'Ninety-five kinds of heretics compete to fan the winds of heresy, and eighteen schools compete to wave weak flames, so that the sun of wisdom of emptiness hides its light, becoming dim and unclear, and the mysterious pearl of Prajna is confused with fish eyes.' Third, 'regarding below', that is, to reveal the truth and accomplish practice. The first two parts are to reveal the truth, and the last three parts are to accomplish practice. 'Those who are small and so on' refers to the three kinds of people with disturbed minds of lower capacity. For them, Prajna is preached to purify their minds and enter the truth. Fourth, 'regarding understanding below', that is, to enable those with right views to believe, understand, and truly realize. Not being attached to fixed real form and real emptiness in the Middle Way of Two Truths can be called right view. The Middle Way of Two Truths is what this sutra aims to explain. The commentary says: 'The two treatises (Madhyamaka-sastra, the Treatise on the Middle Way) take Prajna as the common path and the Middle Way of Two Truths as its purpose.' The text elaborates on the true and conventional, emptiness and existence, giving and taking, existence and destruction, to explain the principle of dependent origination and emptiness of nature. Either they take from each other and disappear completely, or they give to each other and exist completely, or they destroy themselves and exist themselves, without any obstacles. If viewed from the perspective of giving, then the emptiness that does not destroy existence, and the existence that does not destroy emptiness, their principles are not mixed, thus achieving the gate of non-duality. If viewed from the perspective of taking, then the emptiness that destroys existence, and the existence of complete emptiness
。奪故非一也。若各自存門則不相。是故非一也。若各自壞門則無一。可一故非一也。以存壞無礙二理不雜。不墮邊故不失中道。是謂二諦中道也。非異之義如彼所明。又非一與非異復無有二。以緣起無二故。以壞有之空即是盡空之有。無障礙故。極相違反。還極相順。是故相奪相與復無有二。镕融無礙也。由非一即非異故。即二諦為中道。由非異即非一故。即中道為二諦。又非一與非異亦非一。是故即非一之非異與即非異之非一。義不雜故。而非一也。謂不異中之二不異二之中。融通不雜故非中非二。具足中二。是謂中邊無障無礙之中道。令悟此故斯教興也。五顯等者。此下欲成勝行故演斯經。以凈信大心萬行之本。又發三心修十信即是行故。佛德者。常等四德及佛地河沙真凈功德。義同華嚴。舉果勸樂生信心也。問覺鈔說空宗佛德空云諸部般若中百門論首末皆是。又引此經無所得等。皆曰彼義。何由今說常樂等德答彼成智光此順疏主。下辨所得中。云德無不備故。非佛德空也。大菩提心者。即直等三心深廣。行者離相為深。隨相為廣。般若具明二行故。八令下三斷障得果二障二果。並如下說。十流下四傳芳萬古。此為未來等蒙益也。略說下二結指第二下二明藏攝二。初藏攝三藏者。謂經律論也。通稱藏者。以含攝
【現代漢語翻譯】 奪故非一也。若各自存門則不相。是故非一也。若各自壞門則無一。可一故非一也。以存壞無礙二理不雜。不墮邊故不失中道。是謂二諦中道也。(奪取的原因不只一種。如果各自保持門戶，則互不相容，所以不是一。如果各自破壞門戶，則無一可立。可以被認為是一，所以不是一。因為存在和壞滅互不妨礙，兩種道理不混雜，不落入任何一邊，所以不失去中道。這就是所謂的二諦中道。) 非異之義如彼所明。又非一與非異復無有二。以緣起無二故。以壞有之空即是盡空之有。無障礙故。極相違反。還極相順。是故相奪相與復無有二。镕融無礙也。(非異的意義如前所述。而且非一與非異也沒有兩個。因為緣起沒有二元性。以壞滅有之空，就是窮盡空之有，沒有障礙。極其相反，反而極其相順。所以相互奪取和相互給予也沒有兩個，融合無礙。) 由非一即非異故。即二諦為中道。由非異即非一故。即中道為二諦。又非一與非異亦非一。是故即非一之非異與即非異之非一。義不雜故。而非一也。謂不異中之二不異二之中。融通不雜故非中非二。具足中二。是謂中邊無障無礙之中道。令悟此故斯教興也。(因為非一就是非異，所以二諦就是中道。因為非異就是非一，所以中道就是二諦。而且非一與非異也不是一。所以即非一的非異與即非異的非一，意義不混雜，所以不是一。所謂不異中的二，不異二之中，融通不混雜，所以非中非二，具足中和二。這就是所謂的中邊無障無礙的中道。爲了讓人領悟這個道理，所以這個教法興盛起來。) 五顯等者。此下欲成勝行故演斯經。以凈信大心萬行之本。又發三心修十信即是行故。佛德者。常等四德及佛地河沙真凈功德。義同華嚴。舉果勸樂生信心也。(『五顯』等，下面爲了成就殊勝的修行，所以演說這部經。因為清凈的信心和大菩提心是萬行的根本。而且發起三種心，修持十種信心，就是修行。佛的功德，如常、樂、我、凈四德，以及佛地的如恒河沙數般真實清凈的功德，意義與《華嚴經》相同。舉出果報，勸勉大眾歡喜，生起信心。) 問覺鈔說空宗佛德空云諸部般若中百門論首末皆是。又引此經無所得等。皆曰彼義。何由今說常樂等德答彼成智光此順疏主。下辨所得中。云德無不備故。非佛德空也。(問：覺鈔說空宗的佛德是空，說諸部般若經中，《百門論》從頭到尾都是。又引用這部經的『無所得』等，都說是那個意義。為什麼現在說常、樂等功德？答：覺鈔是爲了成就智慧之光，這裡是順從疏主的觀點。下面辨別所得之中，說功德無所不備，所以不是佛的功德是空。) 大菩提心者。即直等三心深廣。行者離相為深。隨相為廣。般若具明二行故。八令下三斷障得果二障二果。並如下說。十流下四傳芳萬古。此為未來等蒙益也。(大菩提心，就是正直心等三種心，深廣。修行者離相是深，隨相是廣。般若經具足說明這兩種修行。『八令』以下三句，是斷除障礙，獲得果報，兩種障礙，兩種果報，都在下面說明。『十流』以下四句，是流芳萬古，這是爲了未來等眾生蒙受利益。) 略說下二結指第二下二明藏攝二。初藏攝三藏者。謂經律論也。通稱藏者。以含攝(簡略地說，下面兩句是總結，指明第二部分，下面兩句是說明藏的收攝，分為二。首先是藏的收攝，三藏，就是經、律、論。通稱為藏，是因為它包含收攝)
【English Translation】 It is not one because the reasons for seizing are not singular. If each maintains its own gate, they will not be compatible. Therefore, it is not one. If each destroys its own gate, there will be no oneness. Because it can be considered one, it is not one. Because existence and destruction do not hinder each other, and the two principles are not mixed, not falling into either extreme, it does not lose the Middle Way. This is called the Middle Way of the Two Truths. The meaning of 'not different' is as explained there. Moreover, 'not one' and 'not different' are also not two, because dependent origination is not dualistic. The emptiness that destroys existence is the existence that exhausts emptiness, without obstruction. Extreme opposition is also extreme accordance. Therefore, mutual seizing and mutual giving are also not two, fused and unobstructed. Because 'not one' is 'not different', the Two Truths are the Middle Way. Because 'not different' is 'not one', the Middle Way is the Two Truths. Moreover, 'not one' and 'not different' are also not one. Therefore, the 'not different' of 'not one' and the 'not one' of 'not different' are not mixed in meaning, so they are not one. That is, the two in 'not different' are not different from the two in the middle. Because fusion and non-mixture, it is neither middle nor two, fully possessing both middle and two. This is called the Middle Way of unobstructedness between the middle and the extremes. This teaching arises to enable the realization of this. The 'Five Manifestations' and so on: Below, this sutra is expounded to accomplish superior practice, because pure faith and great Bodhicitta (great mind of enlightenment) are the foundation of all practices. Moreover, generating the three minds and cultivating the ten faiths is practice. The Buddha's virtues are the four virtues of permanence, bliss, self, and purity, as well as the true and pure merits of the Buddha's land, like the sands of the Ganges River. The meaning is the same as in the Avatamsaka Sutra (Flower Garland Sutra). Presenting the result encourages joy and generates faith. Question: The Jue Chao (Awakening Excerpt) says that the Buddha's virtues in the emptiness school are empty, and that the Hundred Treatises (Śataśāstra) in the Prajna (wisdom) scriptures are all about this from beginning to end. It also quotes this sutra's 'nothing to be obtained' and so on, saying that they all have that meaning. Why are the virtues of permanence and bliss now being discussed? Answer: The Jue Chao is to accomplish the light of wisdom, while this follows the commentator's view. In the following discussion of what is obtained, it is said that virtues are all-encompassing, so the Buddha's virtues are not empty. The Great Bodhicitta (great mind of enlightenment) is the three minds of straightforwardness, etc., which are profound and vast. For practitioners, being detached from characteristics is profound, while following characteristics is vast. The Prajna (wisdom) scriptures fully explain these two practices. The three sentences from 'Eight Causes' below are about cutting off obstacles and attaining results, two obstacles and two results, which will be explained below. The four sentences from 'Ten Flows' below are about spreading fragrance for eternity, which is for the benefit of future beings. Briefly speaking, the following two sentences conclude and point to the second part, and the following two sentences explain the collection of the Tripitaka (three baskets), divided into two. First, the collection of the Tripitaka (three baskets), which are the Sutras (discourses), Vinaya (discipline), and Shastras (treatises). They are commonly called Tripitaka (three baskets) because they contain and collect
故。謂攝一切所應知義攝。即包含故。契經者。謂契理契機貫穿攝化。即貫穿言教攝持所化也。經非餘二故。契經攝二藏者。則約大小以分。今非二乘故。菩薩藏收。權實下二教攝。鎮國曰。由前經藏有權實等故有此門。然疏主述作隨宜制度事非一準。且華嚴備張五教起信無差。唯約四宗斯經但明權實。梵網獨開化制。蓋以欲和陽春之高唱乃追玉舌之旨歸。然則門門刃解東流義義冰镕。三藏戒經具說重輕。僉明持犯約化制以釋通。豈非得旨。般若豎貫二時橫通五教。有帶有雙談空談有彰權實以明之。可稱絕唱。且一大藏經雖皆佛說。然有就機方便權宜說。有稱性決了真實說。今經決了真實故云實教攝也。但以權實多門理須略辨。約說有三。一就五教。前四皆權后一方實。此如孔目教章等說。二者前二為權后三皆實。如華嚴圓覺等疏所說。三者凈土說為真實娑婆談是權宜。如修證儀說疏依第二。問般若談空以空為始。始固屬權故。政觀以來議斯權實眾說不同。或約大小或約通別。或曰。教果是權理行是實。何以記皆不敘。答曰。論云。從得道夜乃至涅槃。常說般若。斯經權實雙彰漸頓兼唱諸宗判釋不同。故使后賢多誤。今將具列以罄源流。一戒賢論師曰。依遍計所執而說諸法自性皆空。依他圓成猶未說有。即判般若等經
【現代漢語翻譯】 因此，所謂『攝一切所應知義攝』（she yi qie suo ying zhi yi she）(包含一切應該瞭解的意義)，即包含之意。『契經』（qi jing）(佛經)是指契合真理、契合根機，貫穿攝受教化，也就是貫穿言教，攝持所化之人。因為經不同於律、論二藏，所以說『契經攝二藏』，這是從小乘和大乘的角度來劃分的。現在這部經不是二乘的教法，所以歸於菩薩藏。它包含權教和實教這兩種教法。鎮國法師說，因為之前的經藏中有權教和實教等，所以才有這個分類。然而，疏主的著述是根據具體情況而定的，沒有統一的標準。例如，《華嚴經》（Hua Yan Jing）詳細地闡述了五教，《起信論》（Qi Xin Lun）沒有差別，只是根據四宗來劃分，這部經只說明權教和實教。《梵網經》（Fan Wang Jing）單獨開示化教和制教，大概是爲了配合陽春的高雅唱和，所以追隨玉舌的宗旨。這樣一來，每個法門都像利刃一樣解開，東流的義理都像冰一樣融化。三藏戒經詳細地說明了輕重罪，都說明了持戒和犯戒是根據化教和制教來解釋的，這難道不是得到了宗旨嗎？《般若經》（Bo Re Jing）縱向貫穿二時，橫向貫穿五教，有時帶有，有時雙談，談空談有，彰顯權教和實教來闡明它，可以稱得上是絕唱。而且，雖然一大藏經都是佛所說，但有的是就根機方便權宜而說，有的是稱合自性決了真實而說。這部經是決了真實的，所以說是實教所攝。但是因為權教和實教有很多門，所以需要稍微辨別一下。從說法上來說，有三種：第一種是就五教來說，前四教是權教，后一教是實教，這就像孔目教章等所說。第二種是前二教是權教，后三教都是實教，就像《華嚴經》、《圓覺經》（Yuan Jue Jing）等的疏所說。第三種是凈土說是真實，娑婆說是權宜，就像《修證儀》（Xiu Zheng Yi）所說，疏文依據第二種說法。有人問，《般若經》談空，以空為開始，開始本來就屬於權教，所以政觀以來，關於權教和實教的議論眾說紛紜，有的從小乘和大乘的角度來說，有的從通教和別教的角度來說。或者說，教和果是權教，理和行是實教，為什麼經文都沒有敘述呢？回答說，論中說，『從得道之夜乃至涅槃，常說般若』，這部經權教和實教雙重彰顯，漸教和頓教兼而唱之，各宗的判釋不同，所以使得後來的學者多有誤解。現在將詳細列出，以窮盡源流。戒賢論師說，依據遍計所執而說諸法自性皆空，依他圓成還沒有說有，這就是判《般若經》等經
【English Translation】 Therefore, the so-called 'she yi qie suo ying zhi yi she' (攝一切所應知義攝) (encompassing all that should be known), means to include. 'Qijing' (契經) (Sutras) refers to that which accords with truth and accords with the capacity of beings, penetrating and encompassing teachings, which is to say, penetrating verbal teachings and encompassing those to be taught. Because Sutras are different from Vinaya and Shastras, it is said that 'Qijing encompasses the two treasuries,' which is divided from the perspective of the Small Vehicle and the Great Vehicle. Now, this Sutra is not the teaching of the Two Vehicles, so it belongs to the Bodhisattva Treasury. It includes both provisional and real teachings. The Dharma Master Zhen Guo said that because the previous Sutra Treasury contains provisional and real teachings, there is this classification. However, the commentaries of the commentators are based on specific circumstances and there is no unified standard. For example, the Hua Yan Jing (華嚴經) (Avatamsaka Sutra) elaborates on the Five Teachings, the Qi Xin Lun (起信論) (Awakening of Faith) has no difference, but it is divided according to the Four Schools, and this Sutra only explains the provisional and real teachings. The Fan Wang Jing (梵網經) (Brahma Net Sutra) separately reveals the teaching of transformation and the teaching of precepts, probably in order to match the elegant harmony of Yangchun, so it follows the purpose of the jade tongue. In this way, each Dharma gate is like a sharp blade that unlocks, and the meanings flowing eastward are like ice that melts. The Three Treasury Precept Sutras explain in detail the light and heavy offenses, and all explain that upholding and violating precepts are explained according to the teaching of transformation and the teaching of precepts. Isn't this getting the point? The Bo Re Jing (般若經) (Prajna Sutra) vertically penetrates the two times and horizontally penetrates the five teachings, sometimes with, sometimes talking in pairs, talking about emptiness and talking about existence, highlighting the provisional and real teachings to clarify it, which can be called a masterpiece. Moreover, although the entire Great Treasury of Sutras is spoken by the Buddha, some are spoken expediently according to the capacity of beings, and some are spoken truthfully in accordance with the nature. This Sutra is decisive and truthful, so it is said to be included in the real teaching. However, because there are many doors to provisional and real teachings, it is necessary to distinguish them slightly. From the perspective of speaking, there are three types: the first is in terms of the Five Teachings, the first four teachings are provisional teachings, and the last teaching is the real teaching, as stated in the Kongmu Teaching Chapter and others. The second is that the first two teachings are provisional teachings, and the last three teachings are all real teachings, as stated in the commentaries of the Hua Yan Jing, Yuan Jue Jing (圓覺經) (Perfect Enlightenment Sutra), and others. The third is that Pure Land is said to be real, and Saha is said to be provisional, as stated in the Xiu Zheng Yi (修證儀), and the commentary is based on the second statement. Someone asked, the Prajna Sutra talks about emptiness, starting with emptiness, and the beginning originally belongs to the provisional teaching, so since Zheng Guan, there have been various opinions on the discussion of provisional and real teachings, some from the perspective of the Small Vehicle and the Great Vehicle, and some from the perspective of the common teaching and the separate teaching. Or it is said that teaching and fruit are provisional teachings, and principle and practice are real teachings, why are they not described in the sutra? The answer is that the treatise says, 'From the night of attaining the Way to Nirvana, Prajna is always spoken,' this Sutra doubly highlights the provisional and real teachings, and chants both the gradual and sudden teachings. The judgments of the various schools are different, so that later scholars have many misunderstandings. Now I will list them in detail to exhaust the origins. The Master Jiexian said that according to the pervasively conceptualized nature, it is said that the self-nature of all dharmas is empty, and the other-dependent nature has not yet been said to exist, which is to judge the Prajna Sutra and other sutras.
中百等論。說六識空多談空理。屬第二時法界無差。論疏依此以判般若等經。屬第二宗攝。二智光論師曰。第三時中方為上根說無相大乘。謂此緣生即是性空平等一相。依計是有圓成是空。依此以判般若等經。總破大小法相八識俱空多說空理。圓覺疏等敘彼所判。般若等經中百等論屬於空宗。始教所攝。三吾祖鎮國大和尚曰。若唯說法華為實則抑諸部般若了義大乘之經。般若離四句何曾存空。般若不壞四句豈無妙有。是知實相般若即是正因佛性。觀照般若即爲了因。大品仁王理趣等經。皆屬終教。四者諸祖皆曰。二邊既離中道不存心境兩亡。亡絕亦絕。般若現前。已當八部無相六乘之極致。鎮國曰。即同智照無二亦同頓教。文殊問光贊放光等經。諸祖並曰。頓教。五鎮國曰。大品云。一切法趣色即一切皆色。一中具一切。即事事無礙般若義。該五教即具圓矣。而疏主以戒賢智光二宗所判。真諦之空非第一義空。故不攝此義。當后三故言實攝。若約今經顯詮分齊者。鎮國云。若以三觀就心經意。色不異空明俗不異真。空不異色明真不異俗。色空相即明是中道。為空假中之三觀。疏中亦以三觀釋經。目前第三義也。又云。以會色觀中明色不異空等。明空即色中明空。不異色等。第三觀但合前二。第四拂前四。向相現真空相
【現代漢語翻譯】 現代漢語譯本 《中百等論》：闡述六識皆空，側重空性之理。屬於第二時法界無差別之教義。論疏依據此觀點來判攝《般若經》等經典，歸屬於第二宗派所攝。 二智光論師認為：在第三時中，才為上根器之人宣說無相大乘之教義，認為此緣起之法即是性空平等一相。依據計度而有的是圓成實性，所依之法是空。依據此觀點來判攝《般若經》等經典，總破斥大小乘之法相，認為八識皆空，側重宣說空性之理。《圓覺疏》等典籍敘述了智光論師的判教觀點。《般若經》、《中百論》等屬於空宗，為始教所攝。 三吾祖鎮國大和尚認為：如果只說法華經為實教，那麼就貶低了諸部《般若經》等了義大乘經典。《般若經》離開四句，又何曾存在空？《般若經》不壞四句，難道就沒有妙有嗎？由此可知，實相般若即是正因佛性，觀照般若即是爲了因。《大品般若經》、《仁王經》、《理趣經》等經典，都屬於終教。 四諸祖都認為：二邊既然已經遠離，中道也不存在，心與境兩方面都消亡，消亡到極致，般若智慧就會顯現。這已經達到了八部無相、六乘之極致。鎮國大和尚認為：這與智照無二無別，也與頓教相同。《文殊問經》、《光贊經》、《放光經》等經典，諸祖都認為是頓教。 五鎮國大和尚認為：《大品般若經》說：『一切法趣色，即一切皆是色，一中具一切』，這就是事事無礙的般若之義，涵蓋五教，即具足圓融之義了。而疏主依據戒賢、智光二宗的判教觀點，認為真諦所說的空不是第一義空，所以不攝入此義，而歸屬於后三時之教義，所以說『實攝』。如果按照本經所顯詮的判教分齊來說，鎮國大和尚認為：如果以三觀來理解《心經》的意旨，色不異空，說明俗諦不異真諦；空不異色，說明真諦不異俗諦；色空相即，說明是中道。這就是空、假、中三觀。疏中也以三觀來解釋《心經》，屬於第三義。又說：以會色觀中，說明色不異空等；明空即色中，說明空不異色等。第三觀只是合前二觀，第四觀拂去前四句，向相顯現真空之相。
【English Translation】 English version The Madhyamaka-shata-shastra (Treatise on the Hundred Verses) discusses the emptiness of the six consciousnesses, emphasizing the principle of emptiness. It belongs to the second period of the Dharmadhatu (realm of phenomena) where there is no difference. Commentaries and sub-commentaries rely on this view to categorize the Prajnaparamita Sutras (Perfection of Wisdom Sutras) and other scriptures, placing them under the second school. The Acharya Zhiguang states: In the third period, the non-dual Mahayana is taught to those with superior faculties, asserting that this dependent origination is the single aspect of emptiness and equality. What is based on conceptualization is the Parinishpanna (perfected nature), and what it relies on is emptiness. Based on this, the Prajnaparamita Sutras and other scriptures are categorized, generally refuting the characteristics of both Hinayana and Mahayana, asserting that all eight consciousnesses are empty, and emphasizing the principle of emptiness. The Yuanjue Shu (Commentary on the Sutra of Perfect Enlightenment) and other texts narrate Zhiguang's classification. The Prajnaparamita Sutras, Madhyamaka-shata-shastra, etc., belong to the Emptiness School and are included in the Initial Teaching. Our ancestor, the Great Monk Zhenguo, states: If only the Lotus Sutra is considered the true teaching, then the Prajnaparamita Sutras and other definitive Mahayana scriptures of various schools would be denigrated. If the Prajnaparamita Sutra departs from the four statements (existence, non-existence, both, neither), how could emptiness exist? If the Prajnaparamita Sutra does not destroy the four statements, how could there be no wonderful existence? Therefore, the Real Aspect Prajna is the direct cause of Buddha-nature, and Contemplative Prajna is the auxiliary cause. The Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra), Renwang Sutra (Sutra of Humane Kings), Lishu Jing (Ritual Sutra), etc., all belong to the Final Teaching. The various ancestors all state: Since the two extremes (existence and non-existence) have been abandoned, the Middle Way does not exist, and both mind and object have vanished. When vanishing reaches its extreme, Prajna wisdom manifests. This has already reached the ultimate of the eight divisions of non-form and the six vehicles. Zhenguo states: This is the same as wisdom and illumination being non-dual, and also the same as the Sudden Teaching. The Manjushri Questions Sutra, Guangzan Sutra (Praise of Light Sutra), Fangguang Sutra (Sutra of Emitting Light), etc., are all considered Sudden Teachings by the ancestors. Zhenguo states: The Mahaprajnaparamita Sutra says, 'All dharmas tend towards form, which means all are form; one contains all.' This is the meaning of Prajna where there is no obstruction in all phenomena, encompassing the five teachings, thus possessing complete and perfect meaning. However, the commentator, based on the classification of the Jiexian (Shilabhadra) and Zhiguang schools, believes that the emptiness spoken of by Paramartha (Zhendi) is not the ultimate emptiness, so it is not included in this meaning, but belongs to the teachings of the later three periods, hence the statement 'actually included'. If we consider the classification of teachings as explicitly explained in this sutra, Zhenguo states: If we use the three contemplations to understand the meaning of the Heart Sutra, form is not different from emptiness, indicating that conventional truth is not different from ultimate truth; emptiness is not different from form, indicating that ultimate truth is not different from conventional truth; form and emptiness are identical, indicating the Middle Way. These are the three contemplations of emptiness, provisional existence, and the Middle Way. The commentary also explains the Heart Sutra with the three contemplations, belonging to the third meaning. It also says: In the contemplation of uniting form, it is explained that form is not different from emptiness, etc.; in the illumination of emptiness being form, it is explained that emptiness is not different from form, etc. The third contemplation only combines the previous two, and the fourth contemplation refutes the previous four statements, revealing the aspect of true emptiness.
不生不滅。無智亦無得真空觀備矣。貞元判同頓教。即前第四義也。前疏廣敘中道。下文備彰相作相成。互存互泯無礙自在。圓中同教。經詮堅實一心即圓覺妙心。含圓別矣。皆前第五義也。疏文經旨明若矚日。別議權實者。惑亦甚焉。第三下三明宗趣二。初唱章釋名。宗者崇也。尚也。今云。語之所表者。即此經表彰表顯之崇。崇尚也。趣者趣向也。即宗意所歸趣之處也。然先下二總別演義二。先總。總以等者。大論云。說智及智處智智皆般若。曉公曰。此中即顯三種般若說。智者文字般若。及智處者。實相般若。智智即觀照般若。是三皆此經之宗。一貫等者。古德曰。妙心湛寂無相而相。謂之實相。實相隨緣為諸法之真性。肇公云。實相法性性空緣會本無一義耳。二觀照等者。即正體智等無相離分別之慧也。三即文字般若。孔目云。熟教有三種智。謂實相般若智等。清涼曰。清涼法界相宗不得名智。法性宗中亦名為智。即此實相也。或說五種般若不離此三。故云不越等。別亦下後別一教義。對深窮教海志在見理成智也。二境智對諦觀正理意。其破惑發智矣。三因果對因行。即觀照妙慧也。果德為趣非佛德空矣。然別宗如此。其通宗者。般若以無相為宗。清涼曰。無相宗含於三教。謂始教頓教實教。今經正當頓實。
【現代漢語翻譯】 現代漢語譯本 不生不滅（既不產生也不消滅）。既沒有智慧也沒有獲得，這完備地體現了真空的觀點。貞元時期的判教認為它與頓教相同，也就是前面所說的第四義。之前的疏文中廣泛敘述了中道，下面的經文充分彰顯了相互作用和相互成就，相互依存和相互泯滅，無礙自在，這是圓融的中道同教。經文的詮釋堅實可靠，一心即是圓覺妙心，包含了圓教和別教的含義，這都是前面所說的第五義。疏文和經文的旨意明晰如注視太陽。如果還要分別議論權教和實教，那就太迷惑了。第三部分下面的三段闡明宗趣二義。首先是唱章釋名。宗，是崇尚的意思。現在說，語言所表達的，就是這部經所表彰和表顯的崇尚。趣，是趣向的意思，也就是宗的意義所歸向的地方。然後是二總別演義二義。首先是總說。總以等字開始，大論中說，『說智以及智的處所，智智都是般若』。曉公說，這裡就顯現了三種般若的說法。智，是文字般若；智的處所，是實相般若；智智，是觀照般若。這三種都是這部經的宗旨。一貫等字開始，古德說，『妙心湛寂，無相而又具有相，這叫做實相。實相隨順因緣，成為諸法的真性。』肇公說，『實相、法性、性空、因緣聚合，本來沒有不同的意義。』二觀照等字開始，就是正體智等無相離分別的智慧。三即文字般若。孔目說，『熟教有三種智，就是實相般若智等。』清涼說，『清涼法界相宗不能稱為智，法性宗中也稱為智，就是這個實相。』或者說五種般若都離不開這三種，所以說不超越等字開始。別亦下是後面的別義，一是教義，針對深入研究教海，立志于見理成智。二是境智，針對諦觀正理的意義，從而破除迷惑，啓發智慧。三是因果，針對因行，也就是觀照妙慧。果德是趣向，不是佛德空。然而別宗是這樣，它的通宗是，般若以無相為宗。清涼說，『無相宗包含於三教，就是始教、頓教、實教。』這部經正屬於頓教和實教。
【English Translation】 English version Neither arising nor ceasing (neither produced nor destroyed). Neither wisdom nor attainment, this fully embodies the view of emptiness. The Zhenyuan period's classification of teachings considered it the same as the Sudden Teaching, which is the fourth meaning mentioned earlier. The previous commentary extensively narrated the Middle Way, and the following scriptures fully demonstrate mutual interaction and mutual accomplishment, mutual dependence and mutual annihilation, unobstructed and free, which is the harmonious Middle Way Common Teaching. The interpretation of the scriptures is solid and reliable, the One Mind is the wonderful mind of Perfect Enlightenment, containing the meanings of the Perfect Teaching and the Distinct Teaching, all of which are the fifth meaning mentioned earlier. The meaning of the commentary and the scriptures is as clear as looking at the sun. If one still wants to separately discuss the Provisional Teaching and the Real Teaching, then one is greatly confused. The three paragraphs below the third part clarify the two meanings of Tenet and Purpose. First is the chanting of the chapter and explanation of the name. Tenet (宗), means to revere. Now it is said that what the language expresses is the reverence that this scripture proclaims and manifests. Purpose (趣), means direction, which is the place where the meaning of the tenet is directed. Then there are the two meanings of two general and specific interpretations. First is the general statement. Starting with the general 'etc.', the Great Treatise says, 'Speaking of wisdom and the place of wisdom, wisdom-wisdom is all Prajna.' Xiaogong said, 'Here it shows the three kinds of Prajna teachings. Wisdom is the Written Prajna; the place of wisdom is the Reality Prajna; wisdom-wisdom is the Contemplative Prajna. These three are all the tenets of this scripture.' Starting with 'Consistent etc.', the ancient virtue said, 'The wonderful mind is serene and silent, without form but with form, this is called Reality. Reality follows conditions and becomes the true nature of all dharmas.' Zhao Gong said, 'Reality, Dharma-nature, emptiness of nature, and the gathering of conditions, originally have no different meanings.' Starting with 'Two Contemplations etc.', it is the wisdom of the correct body, wisdom, etc., without form and free from discrimination. Three is the Written Prajna. Kongmu said, 'The Ripe Teaching has three kinds of wisdom, which are Reality Prajna wisdom, etc.' Qingliang said, 'The Qingliang Dharma Realm Characteristics School cannot be called wisdom, but in the Dharma-nature School it is also called wisdom, which is this Reality.' Or it is said that the five kinds of Prajna are inseparable from these three, so it is said that it does not exceed the beginning of 'etc.'. 'Separate also below' is the later separate meaning, one is the teaching meaning, aimed at in-depth study of the sea of teachings, determined to see the principle and achieve wisdom. The second is the realm of wisdom, aimed at the meaning of contemplating the correct principle, thereby breaking through confusion and enlightening wisdom. The third is cause and effect, aimed at causal practice, which is the wonderful wisdom of contemplation. The fruit virtue is the direction, not the emptiness of Buddha virtue. However, the separate tenet is like this, its common tenet is that Prajna takes no-form as the tenet. Qingliang said, 'The No-form Tenet is contained in the three teachings, which are the Initial Teaching, the Sudden Teaching, and the Real Teaching.' This scripture belongs to the Sudden Teaching and the Real Teaching.
若深必該淺。義或可通。第四下四釋題三。初唱章。二演義三。初分教義二。初辨詮旨。謂般若心者。標舉也。是所之詮義者。判釋也。判此題中心及般若等言。皆屬所詮之法。即下無掛礙心也。不空譯云。菩薩有般若波羅蜜多心。名普遍智藏。乃至色性是空空性是色等。即心是所詮法。明矣。圭山曰。藏和尚般若心經疏作所詮義釋心字。意云。般若之心是萬法之體故云心也。會同堅實用釋圓覺妙心。揀云。不同緣慮集起之義。又曰。肉團粗淺不必揀也。故云。所詮之義經之等者。詮上般若心也。佛地論云。能貫能攝故名為經。又曰。應知此中宣說佛地饒益有情。依所詮義名佛地經。且能所詮釋經題者。本出親光。而四明禮公乃言。大違佛理。智者位居五品。親光登地菩薩位望相遼。如一輕塵較大地土。而輒是彼非此不知其可也。若心作喻釋。即心經二字是能詮教也。二結離合即能等者。依所詮義立能詮名。三摩娑釋依主得名。補盧沙聲屬聲受稱。二就下二析法喻二。初約所詮以指法。就上所詮義中。復取心字以喻能詮教勝。唯般若等是所詮之法。故不言所喻。復云。所詮是知實相觀照非所喻也。獨將一十四行文字般若為所喻。故但言所引之喻。不言能喻心之下二嘆能詮以引喻。此乃譯人之意非疏主正義。故慈恩云。
般若波羅蜜多者。大經之通名。心經者。此經之別稱。般若之心經也。草堂曰。亦作能詮教釋。意云。此半紙之經是六百卷之中也。即紇利陀耶此云肉團心。引而為喻。喻此略經是大部之心藏也。即文字般若是所喻。心之一字是能喻也。即般下法合以彰要。謂六百卷二十萬頌之內也。統要等者。幽贊曰。甄綜精微纂綱賾事。雖萬象統即色而為空。道縱千門貫無智而兼得。采廣文之秘旨。標貞心以為稱也。況人等者。況譬也。如人百體心為其主。故經云。心如帝。三喻此略。經唯談妙最余藏六腑喻廣說。經兼被二乘亦該權淺。豈似此經中道镕融。唯終唯頓文略義深。括盡玄奧故云。統極之本。然泛論心者。有其四種。一紇利陀耶即肉團心。二緣慮心謂八識。俱能緣慮自分境故。三質多謂集起心。即第八識。集諸種子起現行故。四干栗陀。此云堅實心。若作所詮則當第四堅實。約法以解心也。作能詮釋則當第一肉團。約喻以解心也。且圭山出。自大唐。非後人救過而穿鑿也。顯矣。近代岳公而謂疏主不知約法以解心陋哉。坐井而觀天曰天小者也。三就下三明體用二。初翻名以顯體。即就前所詮法中。非所喻文字般若中也。體用分二者。然體用多門略明三義。一寂體照用則實相觀照為體用也。放光云。般若無所有相無生滅相
【現代漢語翻譯】 般若波羅蜜多（Prajnaparamita）：是大乘經典的通用名稱。『心經』是這部經典的特別名稱，即般若的心髓之經。草堂禪師說，也可以理解為能詮釋教義的解釋。意思是說，這半張紙的經文，是六百卷大經的精髓所在。其中的『紇利陀耶』（Hrdaya），翻譯成現代漢語是『肉團心』，這裡用作比喻，比喻這部簡略的經文是大部經典的『心藏』。文字般若（Prajna）是所比喻的對象，『心』字是能比喻的概念。即般若之法合在一起彰顯其重要性，指的是六百卷二十萬頌的內容。統要等，幽贊說：『甄別綜合精微之處，纂集綱領深奧之事。』雖然萬象紛呈，但統歸於色即是空；道有千門萬戶，貫穿于無智而兼得。採擷廣博經文的秘密旨意，標明貞實之心作為稱謂。況人等，是況且譬如的意思。比如人的百體，心是其主宰。所以經中說，心如帝王。這三重比喻說明這部簡略的經文只談論最微妙的道理，其餘的藏和腑比喻廣說的經典。這部經文也兼顧了二乘，也包括了權巧和淺顯的教義。哪裡像這部經文的中道那樣融合貫通，唯有終極和頓悟的教義，文字簡略而意義深遠，概括了所有的玄奧，所以說是統攝極要的根本。然而泛泛而論的心，有四種：一是紇利陀耶，即肉團心；二是緣慮心，指的是八識，都能緣慮各自的分境；三是質多（Citta），指的是集起心，即第八識，聚集諸多種子而生起現行；四是干栗陀（Kandarpa），翻譯成現代漢語是堅實心。如果作為所詮釋的法，那麼應當是第四種堅實心，是約法來解釋心。如果作為能詮釋的解釋，那麼應當是第一種肉團心，是約比喻來解釋心。而且圭山禪師的解釋出自大唐，不是後人爲了彌補過失而穿鑿附會的。這很明顯。近代的岳公卻說疏主不知道約法來解釋心，真是淺陋啊。坐在井裡看天，說天很小啊。三就下，三明體用二。首先翻譯名稱來彰顯體性，即就前面所詮釋的法中，不是所比喻的文字般若中。體和用分為兩個方面，然而體和用有很多方面，這裡簡略說明三種意義。一是寂靜的體性，照的作用，即實相和觀照作為體和用。放光經說，般若沒有所有相，沒有生滅相。
【English Translation】 Prajnaparamita: Is the general name for Mahayana scriptures. The 'Heart Sutra' is the specific name for this scripture, meaning the heart essence of Prajna. Caotang Chan Master said that it can also be understood as an explanation that can interpret the teachings. It means that this half-sheet of scripture is the essence of the six hundred volumes of the great scripture. Among them, 'Hrdaya', translated into modern Chinese as 'flesh heart', is used here as a metaphor, comparing this brief scripture to the 'heart treasury' of the great scripture. The written Prajna is the object being compared, and the word 'heart' is the concept that can be compared. That is, the Dharma of Prajna is combined to highlight its importance, referring to the content of the six hundred volumes and two hundred thousand verses. 'Unifying essentials, etc.', Youzan said: 'Discern and synthesize subtle points, compile the outline of profound matters.' Although all phenomena are diverse, they all return to form, which is emptiness; the path has thousands of gates, penetrating through non-wisdom and gaining everything. Extract the secret meaning of extensive scriptures, and mark the true heart as a title. 'Moreover, people, etc.' means 'furthermore, for example'. For example, in a person's hundred limbs, the heart is the master. Therefore, the scripture says that the heart is like an emperor. These three metaphors illustrate that this brief scripture only talks about the most subtle principles, and the rest of the viscera and bowels are metaphors for extensively explained scriptures. This scripture also takes into account the two vehicles, and also includes expedient and superficial teachings. How can it be like the middle way of this scripture, which is integrated and interconnected, with only the ultimate and sudden enlightenment teachings, the text is concise and the meaning is profound, encompassing all the mysteries, so it is said to be the root of unifying the essentials. However, generally speaking, there are four types of heart: one is Hrdaya, which is the flesh heart; the second is the mind of perception, which refers to the eight consciousnesses, all of which can perceive their respective realms; the third is Citta, which refers to the accumulating mind, that is, the eighth consciousness, which gathers all the seeds and gives rise to present actions; the fourth is Kandarpa, which translates into modern Chinese as solid heart. If it is taken as the Dharma to be interpreted, then it should be the fourth type of solid heart, which is to explain the heart in terms of Dharma. If it is taken as the interpretation that can be interpreted, then it should be the first type of flesh heart, which is to explain the heart in terms of metaphor. Moreover, the explanation of Guishan Chan Master comes from the Great Tang Dynasty, not a forced interpretation by later generations to make up for mistakes. This is very obvious. The modern Yue Gong said that the commentator did not know how to explain the heart in terms of Dharma, which is really shallow. Sitting in a well and looking at the sky, saying that the sky is small. 'Three on the bottom', 'three explain the substance and function two'. First, translate the name to highlight the substance, that is, in the Dharma interpreted earlier, not in the written Prajna that is being compared. Substance and function are divided into two aspects, but there are many aspects of substance and function, here briefly explain three meanings. One is the quiet substance, the function of illumination, that is, the real aspect and contemplation as substance and function. The Fangguang Sutra says that Prajna has no appearance of possession and no appearance of arising and ceasing.
。此明寂體無相也。道行雲。般若無所知無所見。此顯照用無知也。二權實二智以分體用。實智照真內鑒而無知體也。權智涉俗外應而無慮用也。三直就大乘以明體用。則以當法包含為體。運載功能為用。疏主曰。體用合說故云大乘。三大二運即其義也。又疏主明乘體中。則以無分別智所依真如互為兼。正攝余勝行為乘體。性明業用中。乃約三佛性中自性為所乘。引出為能乘至得果。為所至處。又約運因成果等義。為乘業用。然今此疏。乃取到岸為用。證真為體。正用第三兼之前二。若以翻盡為用照源作體。則通用二三該之。第一般若等者。譯梵成唐。即神等者。靈知不測曰神。穎脫眾妄曰悟。超名言之表曰玄。出相見之鄉稱奧。以無得無智之般若。會契離性離相之真源。本覺自知照體。獨立絕知會忘能所。本心挺現不由他悟。故證而稱妙也。若以真源為實相。則般若但目觀照文字。若約一法多名則理智互出。以無智外之如故。真源即般若。亦無如外之智。故智慧即真源矣。波羅下二會梵以彰用。波羅者譯梵成唐。既以到岸為用。正約運因成果也。而義有三。一由斯妙慧者。執行令增也二生死過盡者。運惑令滅也。三真空際者。運理令顯也。初一是能后二是所。又即雜集三轉依義。一心轉真性現故。二道轉行漸增故。
【現代漢語翻譯】 現代漢語譯本： 這個明寂的本體是沒有形象的。《道行》中說：『般若（Prajna，智慧）無所知無所見。』這顯示了照用（作用）的無知。二、用權智（Upaya-kausalya-jnana，方便智慧）和實智（Tathata-jnana，真實智慧）來區分本體和作用。實智照見真如（Tathata，事物的真實本性），向內觀照而無知，是本體；權智涉入世俗，向外應機而無慮，是作用。三、直接就大乘（Mahayana，佛教宗派，意為『大運載』）來闡明本體和作用，那麼就以包含一切法為本體，以運載的功能為作用。疏主說：『本體和作用合起來說，所以稱為大乘。』三大二運就是這個意思。疏主在闡明乘體（Yana-kaya，運載的本體）時，以無分別智（Nirvikalpa-jnana，沒有分別的智慧）所依的真如互相兼顧，以攝取其餘殊勝的行為作為乘體。在闡明性明業用（自性光明的作用）時，是依據三佛性（Trikaya，佛的三身）中的自性為所乘，引出能乘，直至證得果位，為所至之處。又依據運因成果等的意義，作為乘的業用。然而現在這部疏，是取到達彼岸為作用，證悟真如為本體，主要用第三種意義，兼顧前兩種意義。如果以翻轉窮盡為作用，照見本源為本體，那麼就通用第二種和第三種意義，涵蓋了第一種意義。 第一，『般若等者』，是將梵文翻譯成唐文，也就是『神等者』。靈知不可測度叫做『神』，穎脫眾多的虛妄叫做『悟』，超越名言的表達叫做『玄』，超出相見的處所叫做『奧』。用無所得無智慧的般若，來會合契入遠離自性和形象的真源（真實本源）。本覺（Svabuddhi，自發覺悟）自知照見本體，獨立不倚，斷絕知見，會歸忘卻能所（能認知的主體和被認知的客體）。本心（根本心）挺然顯現，不假借其他的覺悟，所以證悟而稱之為『妙』。如果以真源為實相（Tathata，事物的真實本性），那麼般若就只是指觀照文字。如果從一法多名的角度來說，那麼理智（理性和智慧）互相顯發。因為在無智之外有真如，所以真源就是般若，也沒有真如之外的智慧，所以智慧就是真源了。 『波羅下二會梵以彰用』，『波羅』，翻譯梵文成唐文，既然以到達彼岸為作用，正是依據運因成果的意義。而意義有三種：一、由這妙慧，執行使之增長；二、生死過盡，執行使煩惱滅除；三、真空際（Sunyata-koti，空性的邊際），執行使真理顯現。第一種是能，后兩種是所。又即是《雜集論》中的三轉依義（三種轉變所依的意義）：一心轉變，真性顯現；二、道轉變，修行逐漸增長。
【English Translation】 English version: This luminous and tranquil substance is without form. The Daoxing (a Buddhist text) says, 'Prajna (wisdom) neither knows nor sees.' This reveals the unknowing of illumination and function. Second, provisional wisdom (Upaya-kausalya-jnana) and real wisdom (Tathata-jnana) are used to distinguish substance and function. Real wisdom illuminates Suchness (Tathata), inwardly contemplating without knowing, which is the substance; provisional wisdom engages with the mundane, outwardly responding without deliberation, which is the function. Third, directly explaining substance and function from the perspective of Mahayana (the Great Vehicle), then encompassing all dharmas is the substance, and the function of carrying is the function. The commentator says, 'Substance and function are spoken of together, hence it is called Mahayana.' The three great and two vehicles are the meaning of this. Furthermore, when the commentator explains the body of the vehicle (Yana-kaya), he mutually considers Suchness, upon which non-discriminating wisdom (Nirvikalpa-jnana) relies, taking the remaining excellent practices as the body of the vehicle. In explaining the function of self-nature's illumination, he relies on the self-nature among the three Buddha-natures (Trikaya) as that which is carried, leading out the carrier until the attainment of the fruit, which is the place reached. Moreover, he takes the meanings of carrying cause and achieving result as the karmic function of the vehicle. However, this commentary now takes reaching the shore as the function and realizing Suchness as the substance, mainly using the third meaning while also considering the first two meanings. If taking turning over completely as the function and illuminating the source as the substance, then the second and third meanings are commonly used, encompassing the first meaning. First, 'Prajna and others' is translating Sanskrit into Tang Chinese, which is 'Spirit and others.' Spiritual knowledge that cannot be measured is called 'spirit,' being free from numerous delusions is called 'awakening,' transcending the expression of names and words is called 'mystery,' and going beyond the place of seeing is called 'profundity.' Using Prajna, which is without attainment and without wisdom, to unite and enter the true source (the real origin) that is far from self-nature and form. Original awareness (Svabuddhi) self-knowingly illuminates the substance, standing independently, cutting off knowledge and views, converging and forgetting the knower and the known. The original mind (fundamental mind) stands out and manifests, not borrowing from other awakenings, so it is called 'wonderful' upon realization. If taking the true source as Suchness (Tathata), then Prajna only refers to contemplating words. If speaking from the perspective of one dharma with many names, then reason and wisdom mutually manifest. Because there is Suchness outside of non-wisdom, therefore the true source is Prajna, and there is no wisdom outside of Suchness, so wisdom is the true source. 'Para below combines Sanskrit to reveal function,' 'Para,' translating Sanskrit into Tang Chinese, since reaching the shore is taken as the function, it is precisely based on the meaning of carrying cause and achieving result. And there are three meanings: first, by this wonderful wisdom, operating to make it increase; second, the end of birth and death, operating to eliminate afflictions; third, the limit of emptiness (Sunyata-koti), operating to make truth manifest. The first is the ability, and the latter two are the object. It is also the meaning of the three transformations of reliance in the Compendium of Abhidharma (雜集論): first, the transformation of mind, the true nature manifests; second, the transformation of the path, practice gradually increases.
三斷轉惑障滅故。又起信云。破和合識是轉滅顯現法身。是轉顯智淳凈是轉增。但小不次不到之慧。揀權小也。謂體下三結釋。初一持業。后二依主。立斯名者。據不空譯本。即說主立耳。經觀下五解文疏三。初唱經標章。然此當通唱一經而判釋之。隨科釋處再唱子科。經文于義即便。今疏從略但存別唱。不然則判釋居前。或本作此安布以廣陳。中例亦如此。故不敢率易改動。此既下二會義具闕。然此經六譯三分有無譯人意樂。今此云者。是語略之之意也。慈恩曰。錄大經妙。最別出此經。三分二序故。皆遺闕。然余譯多具。文中下三開章演釋二。初總別開判二。初分總二。初判經。何以下二顯意。何以者。假問令說也。謂顯等者。滅惑要須開解。開解在於顯談。祝詛志期生福障除。然後福生。經談二分依修而福慧等嚴。故云顯了等也。夫灌頂大悲滌業之辭甚顯。首棱如意雪罪之文頗明。孤山乃謂顯秘之與機心好異引。直說為神咒。判情迷作秘宣。遂使教闕淺深人無利鈍。且郢書燕說誰曰不空。獻替鳳毛豈稱秘密。況乃全抄本疏雜以浮辭謾夸。十疏通經是亦浪名。江表鈔盂蘭而服義疏。斯經乃欺心中邊皆甜實難其味。就前下二判別二。初判經略標。綱要者。真心之空斯教喉衿。是以經家標為義本。不空譯云。菩薩白言
。我欲於此會中說諸菩薩普遍智藏般若波羅蜜多心。蒙佛聽許入慧光定。照五蘊空度苦厄等。一經宗本故略標之。廣陳實義者。色空交徹性相融通。事非權淺故云爾也。以義下二顯意。初約廣略。三約解行者。略乃定中照見得非自利行乎。廣則起定宣揚對機明辨。開彼解為。然今經略分則別譯序分之文。譯者之妙巧應秦人。而皆別相修多羅攝略為廣本。亦本略收前中下。二依門作釋。
般若心經略疏連珠記上 大正藏第 33 冊 No. 1713 般若心經略疏連珠記
般若心經略疏連珠記下
宋玉峰沙門師會述
經二。初顯了般若二。初略標綱要分疏三。初科分。第四科名諸師注本。但云明利益無能觀之言。以愚所見。傳寫之家誤下能字耳。二隨釋經四。初能觀人疏二。初標章指經。初句標章。次句牒經。能觀人者指示也。言觀自在者。鎮國曰。三業歸依十通隨應。鑒無遺照益無不周。然或云。觀世音梵云婆盧枳底。此云觀世濕伐羅此云自在。若云攝伐多。此云音。梵本有二故。譯有二名。而法華云觀其音聲皆得解脫。即觀世音。然彼經初語業稱名滅除七災。二身業禮拜能滿二愿。三意業存念凈除三毒。即自在義。今多稱觀世音者。語業用多感易成。故經取義圓云觀自在。慈恩說十
【現代漢語翻譯】 現代漢語譯本：我希望在這個法會上宣講諸菩薩普遍智慧寶藏的《般若波羅蜜多心經》。蒙佛陀允許，我進入慧光禪定，照見五蘊皆空，從而度脫一切苦難等等。《心經》是一部經的根本宗旨，所以在此略作標示。如果廣泛地陳述其實際意義，那就是色與空相互交融，體性與現象相互貫通。所講之事並非權宜之計或淺顯之理，所以這樣說。下面以『以義下二顯意』來闡明意義。首先從廣略兩個方面來說明，其次從理解和實踐兩個方面來說明。『略』是指在禪定中照見真理，這難道不是一種自利的行為嗎？『廣』則是指從禪定中出來，宣揚佛法，針對不同的根機進行明辨，開啟他們的理解。然而，現在這部《心經》的簡略版本，實際上是其他譯本的序言部分。譯者的巧妙之處在於適應了秦朝人的習慣。所有不同的《修多羅》都將簡略的內容攝入到廣本之中。這個廣本也包含了前、中、后三個部分的內容。第二，依據『門』來作解釋。 《般若心經略疏連珠記》上 大正藏第 33 冊 No. 1713 《般若心經略疏連珠記》 《般若心經略疏連珠記》下 宋朝玉峰沙門師會 述 經文分為兩部分。首先是顯了般若，其次是略標綱要，分為三個部分。首先是科分。第四科是諸位法師對注本的解釋。但只說『明利益』，沒有『能觀』的說法。以我愚鈍的見解來看，是傳抄的人誤將『能』字放在了下面。第二部分是隨文解釋經文，分為四個部分。首先是能觀之人，疏文分為兩部分。首先是標章指經，第一句是標章，第二句是牒經。『能觀人者』是指示的意思。說到『觀自在』，鎮國說：『三業歸依，十通隨應，鑑照無遺，利益無不周遍。』然而，有人說，『觀世音』在梵語中是『Avalokiteśvara』（觀自在），這裡翻譯成『觀世濕伐羅』，也就是『自在』的意思。如果說是『Śabda』（聲音），這裡翻譯成『音』。因為梵本有兩種說法，所以翻譯成兩個名字。而《法華經》說，『觀其音聲皆得解脫』，指的就是觀世音。然而，那部經首先通過語業稱名來滅除七種災難，其次通過身業禮拜來滿足兩種願望，再次通過意業存念來清凈三種毒害，這就是自在的含義。現在大多稱『觀世音』，是因為語業的作用多，容易產生感應。所以經文取其圓滿的意義，稱為『觀自在』。慈恩說十...
【English Translation】 English version: I wish to expound on the Prajñāpāramitā Heart Sutra, the universal wisdom treasury of all Bodhisattvas, within this assembly. Having received the Buddha's permission, I enter the Samādhi of Wisdom Light, illuminating the emptiness of the five skandhas (pañca-skandha) and thereby delivering all from suffering, and so on. The Heart Sutra is the fundamental principle of a sutra, so I briefly indicate it here. If I were to extensively elaborate on its actual meaning, it would be that form and emptiness interpenetrate each other, and that essence and phenomena are mutually connected. The matter being discussed is not an expedient or superficial teaching, hence this explanation. The following section, beginning with '以義下二顯意', clarifies the meaning. First, it explains from the aspects of extensiveness and brevity, and second, from the aspects of understanding and practice. 'Brevity' refers to the insight gained in Samādhi, is this not a self-benefiting practice? 'Extensiveness' refers to emerging from Samādhi, proclaiming the Dharma, and clearly distinguishing teachings according to different capacities, opening up their understanding. However, this abbreviated version of the Heart Sutra is actually the preface section of other translations. The translator's skill lies in adapting to the customs of the Qin people. All the different Sutras incorporate the abbreviated content into the extensive version. This extensive version also includes the content of the beginning, middle, and end. Second, explanations are made based on the 'gate'. A Concise Commentary with Linked Notes on the Heart Sutra, Part 1 Taisho Tripitaka, Volume 33, No. 1713, A Concise Commentary with Linked Notes on the Heart Sutra A Concise Commentary with Linked Notes on the Heart Sutra, Part 2 Compiled by Shramana Shihui of Yufeng in the Song Dynasty The sutra is divided into two parts. First, the manifestation of Prajñā (wisdom), and second, a brief outline of the essentials, divided into three sections. First is the classification. The fourth section is the explanation of the annotated texts by various Dharma masters. However, it only mentions 'clarifying benefits' and does not mention 'the one who can contemplate'. In my humble opinion, the copyists mistakenly placed the word '能' (néng, can) below. The second part is the explanation of the sutra according to the text, divided into four parts. First is the person who can contemplate, the commentary is divided into two parts. First is the marking of the chapter and pointing to the sutra, the first sentence marks the chapter, the second sentence repeats the sutra. 'The one who can contemplate' is the meaning of indication. Speaking of 'Avalokiteśvara' (觀自在, Guān Zìzài, the Bodhisattva Who Perceives the Sounds of the World), Zhenguo said: 'The three karmas (三業, sān yè, body, speech, and mind) take refuge, the ten powers (十通, shí tōng, ten kinds of supernatural powers) respond accordingly, the discernment is without omission, and the benefits are all-encompassing.' However, some say that 'Avalokiteśvara' (觀世音, Guān Shìyīn, the Bodhisattva Who Observes the Sounds of the World) in Sanskrit is 'Avalokiteśvara' (婆盧枳底, Pó Lú Zhī Dǐ), which is translated here as '觀世濕伐羅' (Guān Shì Shī Fá Luó), which means '自在' (zìzài, self-existent, at ease). If it is 'Śabda' (攝伐多, Shè Fá Duō, sound), it is translated here as '音' (yīn, sound). Because there are two versions in the Sanskrit text, it is translated into two names. And the Lotus Sutra says, 'Observing their sounds, they all attain liberation', which refers to Avalokiteśvara. However, that sutra first eliminates the seven disasters through the verbal karma of reciting the name, second fulfills the two wishes through the bodily karma of prostration, and third purifies the three poisons (三毒, sān dú, greed, hatred, and delusion) through the mental karma of mindfulness, which is the meaning of self-existence. Now, most people call him 'Avalokiteśvara' because the function of verbal karma is more frequent and easily produces a response. Therefore, the sutra takes its complete meaning and calls him 'Avalokiteśvara'. Ci En said ten...
自在。恐繁不錄。謂于下二依名演義二。初解別名理事等者。良以觀不可分之理。圓攝一塵中。本分限之事全遍法界內。理事圓融無所掛礙。廣大甚深三昧。自住三摩地時解脫若斯。是以從三昧起。如證而說。故云觀達自在等也。又觀等者。十四無畏三十二身。皆本妙圓通也。菩謂下二釋通名。上求下化翻梵成唐矣。經行下二所行行二。初唱經。二明下二演義二。初就法以揀淺。
妙行二者。即二空行也。人我執無處所顯真如。名人空。法我執無處所顯真如。名法空。如為所顯智是能顯。二執空無故名二空。太一云。人空通小乘而未清凈三乘方清凈。法空在三乘而未清凈。至一乘究竟清凈。言時下二約時。以顯深。別譯云。欲說菩薩普遍藏心非應二乘時也。然疏主循榮陽之請。協譯者知見。以大揀小略顯一理。般若時貫五三教。詮權實對淺論深。旨該多義。清涼引理趣般若一段經文。用彰二義深淺懸絕。理趣分當五百七十八。經云。爾時世尊依一切無戲論法。說如來之相。為諸菩薩宣說般若甚深理趣輪字法門。謂一切法空無自性故。一切法無相離眾相故。一切法無愿無所愿求故。一切法寂靜永寂滅故。一切法。無常無常性故。一切法無樂非可樂故。一切法無我不自在故。一切法無凈離凈相故。一切法不可得推尋
【現代漢語翻譯】 現代漢語譯本： 『自在』。因為內容繁多，這裡不詳細記錄。指的是下面兩段，依據名稱來闡述意義。首先解釋別名、理、事等，是因為觀察不可分割的真理，圓滿地包含在一粒微塵之中，原本有限的事情完全遍佈整個法界之內。理和事圓融無礙，廣大而深奧的三昧（Samadhi，一種冥想狀態）。安住在三摩地時，解脫就是這樣。因此從三昧中出來，就像親身證悟后所說的那樣，所以說『觀達自在』等等。另外，『觀』等等，指的是十四無畏和三十二應身，都是本有的妙圓通。菩薩說下面兩段解釋通名，向上追求佛法，向下教化眾生，將梵文翻譯成漢語。『經行』下面兩段是所修行的行為，分為兩部分。首先是唱誦經典，其次是闡述意義，也分為兩部分。首先就佛法本身來區分深淺。 『妙行』指的是二空行。人我執（認為存在永恒不變的『我』的執念）沒有存在的地方，顯現出真如（事物的真實本性），這叫做人空。法我執（認為事物有獨立不變的自性的執念）沒有存在的地方，顯現出真如，這叫做法空。真如是被顯現的，智慧是能顯現的。兩種執念都空無，所以叫做二空。太一說，人空通於小乘，但並不清凈，三乘才清凈。法空存在於三乘，但並不清凈，到一乘才究竟清凈。『言時』下面兩段是就時間而言，來顯示其深刻。別譯本說，想要說菩薩普遍的藏心，不是應於二乘的時候。然而疏主遵循榮陽的請求，協調譯者的見解，用大乘來區分小乘，略微顯示一個道理。《般若經》貫穿五時三教，詮釋權教和實教，用淺顯的理論來對比深刻的理論，主旨包含多種意義。清涼引用《理趣般若經》的一段經文，用來彰顯兩種意義的深淺差別。《理趣分》相當於五百七十八。《經》中說，當時世尊依據一切無戲論法，宣說如來的相，為諸菩薩宣說般若甚深理趣輪字法門。意思是說，一切法空無自性，所以一切法無相，遠離各種相，所以一切法無愿，沒有願望和需求，所以一切法寂靜，永遠寂滅，所以一切法無常，沒有常性，所以一切法無樂，不可樂，所以一切法無我，不自在，所以一切法無凈，遠離清凈相，所以一切法不可得，無法推尋。
【English Translation】 English version: 'At ease'. Due to the extensive content, it is not recorded in detail here. It refers to the following two sections, explaining the meaning based on the names. First, explaining the different names, principle (理, Li), phenomena (事, Shi), etc., is because observing the indivisible truth, it completely encompasses a single dust mote, and the originally limited matters completely pervade the entire Dharma realm. Principle and phenomena are perfectly integrated without any hindrance, the vast and profound Samadhi (三昧, a state of meditation). When dwelling in Samadhi, liberation is like this. Therefore, emerging from Samadhi, it is like speaking after personally realizing it, so it is said 'observing and attaining at ease' and so on. Furthermore, 'observing' etc., refers to the fourteen fearlessnesses and thirty-two response bodies, all of which are inherent wonderful perfect penetration. The Bodhisattva says the following two sections explain the common name, seeking the Dharma upwards and teaching sentient beings downwards, translating Sanskrit into Chinese. The two sections below 'walking' are the practices to be cultivated, divided into two parts. First is chanting the scriptures, and second is explaining the meaning, also divided into two parts. First, distinguishing between shallow and deep based on the Dharma itself. 'Wonderful practice' refers to the two emptiness practices. The ego-attachment (人我執, the attachment to the belief in a permanent and unchanging 'self') has no place to exist, revealing the Suchness (真如, the true nature of things), which is called emptiness of self (人空). The dharma-attachment (法我執, the attachment to the belief that things have independent and unchanging natures) has no place to exist, revealing the Suchness, which is called emptiness of dharma (法空). Suchness is what is revealed, and wisdom is what can reveal. Both attachments are empty, so it is called two emptinesses. Taiyi said, emptiness of self is common to the Hinayana, but it is not pure; the three vehicles are pure. Emptiness of dharma exists in the three vehicles, but it is not pure; it is only completely pure in the One Vehicle. The two sections below 'speaking of time' are in terms of time, to show its depth. The separate translation says that wanting to speak of the Bodhisattva's universal treasury of mind is not appropriate for the time of the two vehicles. However, the commentator follows Rongyang's request, coordinating the translator's views, using the Mahayana to distinguish the Hinayana, slightly revealing one principle. The Prajna Sutra (般若經) runs through the five periods and three teachings, explaining the provisional and real teachings, using shallow theories to contrast deep theories, the main idea containing multiple meanings. Qingliang quotes a passage from the 'Perfection of Wisdom in the Meaning of Principles' Sutra (理趣般若經), used to highlight the difference in depth between the two meanings. The 'Meaning of Principles' section is equivalent to five hundred and seventy-eight. The Sutra says, at that time, the World Honored One, based on all non-conceptual dharmas, proclaimed the characteristics of the Tathagata, and expounded the profound wheel of letters Dharma-gate of the meaning of principles of Prajna for all Bodhisattvas. It means that all dharmas are empty and without self-nature, so all dharmas are without characteristics, separated from all kinds of characteristics, so all dharmas are without wishes, without wishes and demands, so all dharmas are tranquil, eternally extinguished, so all dharmas are impermanent, without permanence, so all dharmas are without joy, not joyful, so all dharmas are without self, not at ease, so all dharmas are without purity, separated from the characteristics of purity, so all dharmas are unattainable, unable to be sought.
其相不可得故。鈔曰。此上顯性空理趣。又經云。爾時世尊復依一切住持藏法如來之相。為諸菩薩宣說般若。一切有情住持遍滿。甚深理趣勝藏法門。謂一切有情皆如來藏。普賢菩薩自體遍故。一切眾生皆金剛藏。以金剛藏所灌灑故。一切眾生皆正法藏。一切皆依正語轉故。一切眾生皆妙業藏。一切事業加行依故。鈔曰。前明有法非有。后明無法不無非有非無。是中道理趣。上皆彼文有法非有。是性空理趣義。當始教空宗無法不無中道。理趣義通。后三實教理趣。今經采其秘旨。實教所攝理當后義。故云行深時也。又般若義具五教。今經撮其樞要。相望備論淺深理無不可。恐繁不敘。上皆順疏以深揀淺。今于疏外率愚以助一解。輒謂慧光三昧。廣大甚深窮法源底。當體難思菩薩游此。故云行深。如理而證照理究竟。當斯之時乃曰行深時耳。原夫經意未必須俟揀顯。疏主且順譯人。三乘宗旨大以揀小為義。作此釋耳。經照下三。觀行境。初唱經。三明下演釋觀行境者。鎮國曰。五蘊者。身心之異名。行人若不識身心真妄。何能懸契。不達真妄之本。諸行徒施。是以菩薩欲為大心宣秘要法。先入慧光大定。以離念之明智。徹法之慧目。洞達五蘊自性空。無所起當體即如。然後從三昧起。告鹙子曰。應如是學。故以達五蘊空
【現代漢語翻譯】 現代漢語譯本： 『其相不可得故。』 鈔曰：『此上顯性空理趣。』（這句話說明了因為諸法實相不可得，所以彰顯了性空的理趣。） 又經云：『爾時世尊復依一切住持藏法如來之相，為諸菩薩宣說般若。一切有情住持遍滿。甚深理趣勝藏法門。謂一切有情皆如來藏（Tathagatagarbha），普賢菩薩（Samantabhadra）自體遍故。一切眾生皆金剛藏（Vajragarbha），以金剛藏所灌灑故。一切眾生皆正法藏（Saddharmagarbha），一切皆依正語轉故。一切眾生皆妙業藏（Karmagarbha），一切事業加行依故。』（這時，世尊又依據一切住持藏法的如來之相，為諸菩薩宣說般若，說明一切有情都住持遍滿著甚深的理趣和殊勝的藏法法門，即一切有情都是如來藏，因為普賢菩薩的自體遍滿；一切眾生都是金剛藏，因為受到金剛藏的灌灑；一切眾生都是正法藏，因為一切都依據正確的言語運轉；一切眾生都是妙業藏，因為一切事業的加行都依此而生。） 鈔曰：『前明有法非有，后明無法不無非有非無，是中道理趣。上皆彼文有法非有，是性空理趣義。當始教空宗無法不無中道。理趣義通。后三實教理趣。今經采其秘旨。實教所攝理當后義。故云行深時也。』（前面說明有法並非實有，後面說明無法並非全無，也並非非有非無，這其中蘊含著中道的理趣。上面所說的有法非有，是性空理趣的含義，相當於始教空宗的無法不無的中道。理趣是相通的。后三教是實教的理趣。現在這部經採納了其中的秘要旨意，實教所包含的道理應當是後面的含義，所以說『行深時也』。） 又般若義具五教，今經撮其樞要，相望備論淺深理無不可，恐繁不敘。上皆順疏以深揀淺，今于疏外率愚以助一解。輒謂慧光三昧（Jnana-aloka-samadhi），廣大甚深窮法源底，當體難思菩薩游此，故云行深。如理而證照理究竟，當斯之時乃曰行深時耳。原夫經意未必須俟揀顯，疏主且順譯人，三乘宗旨大以揀小為義，作此釋耳。（般若的含義包含了五教，這部經撮取了其中的樞要，相互參照，全面論述，無論深淺，道理都是可以理解的，只是恐怕過於繁瑣，所以不詳細敘述。上面都是順著疏文，用深奧的道理來揀擇淺顯的道理，現在我在疏文之外，用我自己的理解來幫助大家理解。我認為慧光三昧廣大而深奧，窮盡了法的根源，其本體難以思議，菩薩游于其中，所以說『行深』。如理而證，照理究竟，在這個時候才說是『行深時』。原本經文的意思未必需要等待揀擇顯現，疏主只是順著譯者，以三乘的宗旨，用大的來揀擇小的，才做了這樣的解釋。） 經照下三。觀行境。初唱經。三明下演釋觀行境者。鎮國曰：『五蘊（Skandha）者，身心之異名。行人若不識身心真妄，何能懸契。不達真妄之本，諸行徒施。是以菩薩欲為大心宣秘要法，先入慧光大定，以離念之明智，徹法之慧目，洞達五蘊自性空，無所起當體即如。然後從三昧起，告鹙子（Sariputra）曰：應如是學。故以達五蘊空。』（經文照應下面的三段，是觀行的境界。首先是唱經，然後是闡釋觀行的境界。鎮國說：『五蘊是身心的不同名稱。修行人如果不認識身心的真妄，怎麼能夠懸契？不明白真妄的根本，各種修行都是徒勞的。因此，菩薩想要為大心宣說秘要的法，首先進入慧光大定，用遠離念頭的明智，徹照法的慧眼，洞達五蘊自性空，無所起，其本體就是如。然後從三昧中起來，告訴舍利弗說：應該這樣學習。所以要通達五蘊空。』）
【English Translation】 English version: 'Because its characteristics are unattainable.' The commentary says: 'This above reveals the principle of the emptiness of nature.' (This sentence explains that because the true nature of all dharmas is unattainable, it reveals the principle of the emptiness of nature.) Also, the sutra says: 'At that time, the World Honored One, relying on the aspect of the Tathagata (如來) of all abiding treasure dharmas, expounded Prajna (般若) to the Bodhisattvas. All sentient beings abide and are filled with the profound principle and the supreme treasure dharma gate, namely, all sentient beings are the Tathagatagarbha (如來藏), because the self-nature of Samantabhadra (普賢菩薩) pervades. All beings are Vajragarbha (金剛藏), because they are sprinkled by Vajragarbha. All beings are Saddharmagarbha (正法藏), because all rely on correct speech to turn. All beings are Karmagarbha (妙業藏), because all actions and practices rely on it.' (At this time, the World Honored One, relying on the aspect of the Tathagata of all abiding treasure dharmas, expounded Prajna to the Bodhisattvas, explaining that all sentient beings abide and are filled with the profound principle and the supreme treasure dharma gate, that is, all sentient beings are the Tathagatagarbha, because the self-nature of Samantabhadra pervades; all beings are Vajragarbha, because they are sprinkled by Vajragarbha; all beings are Saddharmagarbha, because all rely on correct speech to turn; all beings are Karmagarbha, because all actions and practices rely on it.) The commentary says: 'The former explains that existent dharmas are not existent, the latter explains that non-existent dharmas are not non-existent, nor are they non-existent and non-existent, which is the principle of the Middle Way. The above all refers to the text that existent dharmas are not existent, which is the meaning of the principle of the emptiness of nature. It corresponds to the Middle Way of the initial teaching's emptiness school, where non-existent dharmas are not non-existent. The principle is interconnected. The latter three teachings are the principle of the real teaching. This sutra adopts its secret meaning. The principle contained in the real teaching should be the latter meaning, hence it is said, 'When practice is deep.' Also, the meaning of Prajna contains the five teachings. This sutra extracts its key points. Comparing and discussing the shallow and deep aspects, there is no reason why it cannot be understood, but I am afraid it is too cumbersome, so I will not describe it in detail. The above all follows the commentary to select the shallow with the deep. Now, outside the commentary, I use my own understanding to help everyone understand. I think that the Jnana-aloka-samadhi (慧光三昧) is vast and profound, exhausting the source of the Dharma. Its essence is difficult to conceive. Bodhisattvas travel in it, so it is said 'When practice is deep.' To realize according to the principle and illuminate the principle completely, at this time it is said 'When practice is deep.' Originally, the meaning of the sutra does not necessarily have to wait for selection and manifestation. The commentator is only following the translator, using the tenets of the Three Vehicles to select the small with the large, and made this explanation. The sutra illuminates the following three sections, which are the realm of contemplation and practice. First, the sutra is chanted. Then, the realm of contemplation and practice is explained. Zhenguo said: 'The five Skandhas (五蘊) are different names for body and mind. If practitioners do not recognize the truth and falsehood of body and mind, how can they achieve sudden enlightenment? If they do not understand the root of truth and falsehood, all practices are in vain. Therefore, Bodhisattvas want to proclaim the secret and essential Dharma for the great mind, first enter the Jnana-aloka-samadhi, use the clear wisdom of being free from thoughts, the wisdom eye that illuminates the Dharma, and penetrate the emptiness of the self-nature of the five Skandhas, which has no origin and whose essence is Suchness. Then, arising from Samadhi, he tells Sariputra (鹙子): One should learn in this way. Therefore, one should understand the emptiness of the five Skandhas.'
為觀行境。然以深慧觀蘊性空對之起觀。故名為境。若成般若境即所行。鎮國曰。如般若中雖有實相。為成智慧所行境中。若能若所皆是所行。如諸菩薩行深般若。能觀所觀皆所行行。二空理者。鎮國又曰。生死之本莫過人法二執。迷身心總相故。計人我為實有。迷五蘊自相故。計法我為實有。智眼照知。五蘊和念假名為人。一一諦觀。但見五蘊。求人我相終不可得。先觀色蘊是觀身了知。堅則地潤則水暖則火動則風。觀餘四蘊則是觀心了知。領納為受。取相為想。造作為行。了別為識。依此身心諦觀分明但見五蘊。求人我相終不可得。名為人空。若觀一一蘊。皆從緣生都無自性。求蘊相不可得。則五蘊皆空名為法空。是以照五蘊而二空理現。經度下四明利益。夫一切苦厄二死收盡。今見真空度已盡矣。何者。清涼曰。乘人空觀行出分段生死。永處涅槃。乘二空觀行雙照人法二我。畢竟空無所有。則離諸怖畏度一切苦厄。出變易生死名究竟解脫。苦謂五苦八苦。變易謂因緣等四種生死。如唯識等說。依此觀行得究竟樂果。佛德空乎。上來下三通結。經舍下二廣陳實義分五。初拂外疑。作此科者。切緣鄭公久誦此經。先己熟聞譯者之說。是以疏主順其聞見。有此云耳。故慈恩云。今說色空互相顯者。令義增明破疑執故。
【現代漢語翻譯】 現代漢語譯本 爲了觀察修行的境界。然而用深刻的智慧觀察五蘊的自性本空，從而開始觀照。因此，這被稱為『境』（觀照的境界）。如果成就了般若的境界，那就是所行之處。鎮國法師說：『例如在般若中，雖然有實相存在，但爲了成就智慧所行的境界，能觀的（主體）和所觀的（客體）都是所行之處。就像諸位菩薩修行甚深般若時，能觀和所觀都是所行之行。』 二空之理，鎮國法師又說：『生死的根本莫過於人我執和法我執。因為迷惑于身心的總體相狀，所以認為人我是真實存在的。因為迷惑於五蘊各自的相狀，所以認為法我是真實存在的。用智慧之眼照見，五蘊和合而成的假名叫做人。一一仔細觀察，只能看到五蘊，尋求人我的相狀終究不可得。』 首先觀察色蘊，這是觀察身體，從而了知堅硬的是地，濕潤的是水，溫暖的是火，流動的是風。觀察其餘四蘊，這是觀察心，從而了知領納是受，取相是想，造作是行，了別是識。依據這身心仔細觀察，分明地只能看到五蘊，尋求人我的相狀終究不可得，這叫做人空。 如果觀察每一個蘊，都是從因緣而生，都沒有自性，尋求蘊的相狀不可得，那麼五蘊皆空，這叫做法空。因此，觀照五蘊，二空之理就顯現出來。 經文『度一切苦厄』以下，第四部分說明利益。一切苦厄，都被分段生死和變易生死收盡。現在見到真空，就已經全部度過了。為什麼呢？清涼法師說：『憑藉人空的觀行，就能脫離分段生死，永遠處於涅槃。憑藉二空的觀行，就能同時照見人我和法我，畢竟空無所有，就能遠離各種怖畏，度過一切苦厄。脫離變易生死，就叫做究竟解脫。』苦，指的是五苦和八苦。變易，指的是因緣等四種生死，如《唯識論》等所說。依據這種觀行，就能得到究竟的快樂果報。佛的功德難道是虛空的嗎？ 上面是下三科的總結。經文『舍利子，色不異空』以下，第二部分廣泛陳述實義，分為五部分。首先是消除外來的疑惑。之所以這樣分科，是因為鄭公（指鄭鄰）長期誦讀此經，事先已經熟悉譯者的說法，因此疏主順應他的見聞，才有了這些內容。所以慈恩法師說：『現在說色空互相顯現，是爲了使意義更加明白，破除疑惑和執著。』
【English Translation】 English version It is to observe the realm of practice. However, one initiates observation by using profound wisdom to contemplate the emptiness of the nature of the skandhas (five aggregates, pañca-skandha). Therefore, it is called 'realm' (viṣaya). If the realm of Prajna (prajñā, wisdom) is achieved, then it is the place of practice. Zhen Guo said: 'For example, although there is true reality in Prajna, to achieve the realm of practice of wisdom, both the observer and the observed are the place of practice. Just as all Bodhisattvas practice profound Prajna, both the observer and the observed are the practice of what is practiced.' The principle of the two emptinesses. Zhen Guo also said: 'The root of birth and death is none other than the two attachments to self and phenomena. Because of delusion about the general characteristics of body and mind, one considers the self to be truly existent. Because of delusion about the individual characteristics of the five skandhas, one considers the dharma-self to be truly existent. With the eye of wisdom, one knows that the provisional name for the combination of the five skandhas is 'person'. Observing each one carefully, one only sees the five skandhas, and ultimately cannot find the characteristic of self.' First, observe the form skandha (rūpa-skandha), which is observing the body, thereby knowing that hardness is earth, moisture is water, warmth is fire, and movement is wind. Observing the remaining four skandhas is observing the mind, thereby knowing that reception is feeling (vedanā), taking on characteristics is perception (saṃjñā), formation is volition (saṃskāra), and discernment is consciousness (vijñāna). Based on this body and mind, observing carefully and clearly, one only sees the five skandhas, and ultimately cannot find the characteristic of self, which is called emptiness of self (pudgala-śūnyatā). If one observes each skandha, all arising from conditions and having no self-nature, and one cannot find the characteristic of the skandha, then the five skandhas are all empty, which is called emptiness of phenomena (dharma-śūnyatā). Therefore, by illuminating the five skandhas, the principle of the two emptinesses appears. The sutra 'Overcome all suffering' below, the fourth part explains the benefits. All suffering is completely encompassed by the two deaths, the death of segments (bhāga-maraṇa) and the death of transformation (vikāra-maraṇa). Now, seeing emptiness, one has already completely overcome them. Why? Qing Liang said: 'Riding the contemplation of the emptiness of self, one goes out of the death of segments and dwells forever in Nirvana (nirvāṇa). Riding the contemplation of the two emptinesses, one illuminates both the self and phenomena, which are ultimately empty and without anything, then one is free from all fears and overcomes all suffering. Going out of the death of transformation is called ultimate liberation.' Suffering refers to the five sufferings and the eight sufferings. Transformation refers to the four kinds of death, such as the Vijñaptimātratā and others say. Based on this contemplation, one obtains the ultimate fruit of happiness. Is the Buddha's virtue empty? The above is the summary of the three sections below. The sutra 'Sariputra (Śāriputra), form does not differ from emptiness' below, the second part extensively states the true meaning, divided into five parts. First, dispel external doubts. The reason for this division is that Zheng Gong (referring to Zheng Lin) has long recited this sutra and is already familiar with the translator's explanation, so the commentator follows his knowledge and understanding, and thus has these contents. Therefore, Ci En said: 'Now, saying that form and emptiness reveal each other is to make the meaning clearer and to break down doubts and attachments.'
一者二乘作意狹劣不樂利他二者于大乘中顛倒推求。及起疑惑等。實非疏主及經宗旨。故有便顯正義之科。方順本宗釋經通意。于中二。初唱經。清涼曰。色即法相之首。五蘊之初。故諸經論凡說一義。皆先約色故。大般若等從色已上種智已還。八十餘科皆將色例。若略收法不出十對。所依體事無不即空。是以諸祖皆云真空之理幻色等事。遂以釋或十門無礙也。自下下二作釋二。初判。總此科疏文理在唱經之前。疏中從略不存通唱。已如上會。初段下二釋別二。初總示釋儀。文有四釋者。則此唱經文通。作四釋。蓋文含四義故也。非於所疑法中有。四釋也。是則鹙子亦隨四說義有不同。若總四釋皆屬所疑法。則陸沈經宗失於深旨矣。大科從初二義以立其名。初中下二唱章顯相四。初正去小乘疑。經二。初舉疑人。言舍下牒。經舉疑人者。判釋也舍利下出得名之緣。亦翻春鶯。聰慧下嘆德。以釋對告之由。異譯經說。佛在鷲山與大比丘眾滿千百人。今特告之。故曰上首。彼疑下二對釋疑三。初有餘位。初舉疑。彼聞大乘說法空理而生此疑。有餘者。太一云。有餘身智故。見蘊無人者。蘊中無我顯人空故。亦云下正疑。與彼大乘法空無別。今釋下顯異相。蘊中等者。床上無人床固非無。蘊中無人蘊豈空耶。則空與蘊異。今
【現代漢語翻譯】 現代漢語譯本 一者，二乘（指聲聞乘和緣覺乘，即小乘佛教）的修行意願狹隘低下，不樂於利益他人；二者，對於大乘佛法產生顛倒的理解和疑惑等等。這些實際上並非疏主（指撰寫疏鈔的作者）和經書的宗旨。因此，設定『顯正義之科』，才能順應本宗的意旨來解釋經文，通達其意。其中分為兩部分。首先是唱經（吟唱經文）。清涼（指清涼澄觀大師）說：『色』是法相的首要，五蘊的開端。所以，各種經論凡是闡述一個義理，都先從『色』入手。例如，《大般若經》等，從『色』開始，到『種智』（佛的智慧）為止，八十多個科目都用『色』來舉例說明。如果簡略地概括佛法，也離不開十對關係，所依據的本體和現象沒有不是空性的。因此，歷代祖師都說真空的道理，幻化的色相等事物，可以用來說明十門無礙的境界。下面是解釋經文，分為兩部分。首先是判（判斷），總的來說，這一科的疏文義理在唱經之前。疏中從略，沒有普遍的唱經，這已經在前面會通了。第一段下面是分別解釋，分為兩部分。首先是總的指示解釋的方法。文中有『四釋』，就是說這段唱經文可以有四種解釋。大概是因為經文包含四種含義。並非對於所疑惑的法只有四種解釋。這樣說來，舍利子（Śāriputra）也可以隨著四種說法而有不同的理解。如果把四種解釋都歸於所疑惑的法，那就淹沒了經書的宗旨，失去了深刻的含義。大的科目從最初的兩個義理來確立它的名稱。最初的部分下面是唱章顯相，分為四個部分。首先是糾正小乘的疑惑。經文分為兩部分。首先是提出疑惑的人。經文中說『舍』，是抄錄經文來提出疑惑的人，這是判釋。『舍利』下面是說明得名的緣由，也翻譯為『春鶯』。『聰慧』下面是讚歎他的德行，用來解釋（佛）對他說的原因。不同的譯本中說，佛在鷲山（Gṛdhrakūṭa）與眾多大比丘，人數滿千百人。現在特別告訴他，所以說是『上首』。他疑惑下面是針對疑惑進行解釋，分為三個部分。首先是有餘位（指小乘認為五蘊中還有實在的法存在）。首先是提出疑惑。他聽聞大乘佛法宣說空性的道理，因此產生了這個疑惑。『有餘』，太一（可能是指某種註釋）說，是有餘的身智。『見蘊無人』，是說五蘊中沒有我，顯示人空的道理。也說下面是正式的疑惑。與大乘佛法所說的空性沒有區別。現在解釋下面是顯示不同的方面。『蘊中等』，就像床上沒有人，床本身並非不存在。五蘊中沒有人，五蘊難道是空性的嗎？那麼空與蘊是不同的。現在
【English Translation】 English version Firstly, the intention of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, i.e., the Hinayana Buddhism) is narrow and inferior, not delighting in benefiting others; secondly, they have inverted understanding and doubts about Mahayana Buddhism. These are actually not the purpose of the commentator (referring to the author of the commentary) and the scriptures. Therefore, setting up the 'Section for Revealing the Correct Meaning' is to conform to the sect's intention to interpret the scriptures and understand their meaning. It is divided into two parts. The first is chanting the sutra. Qingliang (referring to Master Qingliang Chengguan) said: 'Form' (Rūpa) is the head of Dharmalakṣaṇa (phenomena), the beginning of the Five Aggregates (Skandhas). Therefore, all sutras and treatises, whenever explaining a principle, start with 'form' first. For example, the Mahāprajñāpāramitā Sūtra, etc., from 'form' to 'Sarvajñāna' (Buddha's wisdom), more than eighty categories are exemplified by 'form'. If briefly summarizing the Dharma, it cannot be separated from the ten relationships, and the underlying substance and phenomena are not empty. Therefore, all the patriarchs have said that the principle of true emptiness, the illusory forms, etc., can be used to explain the realm of unobstructedness in the ten aspects. Below is the explanation of the sutra, divided into two parts. The first is the judgment, generally speaking, the meaning of this section of the commentary is before the chanting of the sutra. The commentary is abbreviated, without universal chanting, which has been reconciled earlier. The first paragraph below is the separate explanation, divided into two parts. The first is the general instruction on the method of explanation. There are 'four explanations' in the text, which means that this chanting text can have four explanations. Probably because the text contains four meanings. It is not that there are only four explanations for the Dharma that is doubted. In this way, Śāriputra can also have different understandings according to the four statements. If all four explanations are attributed to the Dharma that is doubted, then it will submerge the purpose of the scriptures and lose the profound meaning. The large subject establishes its name from the first two meanings. The first part below is chanting the chapter and revealing the appearance, divided into four parts. The first is to correct the doubts of Hinayana. The sutra is divided into two parts. The first is to raise the doubter. The sutra says 'Śa', which is to copy the sutra to raise the doubter, which is a judgment. 'Śāri' below is to explain the reason for the name, also translated as 'spring oriole'. 'Intelligence' below is to praise his virtue, used to explain the reason why (the Buddha) spoke to him. Different translations say that the Buddha was on Vulture Peak (Gṛdhrakūṭa) with many great Bhikṣus, numbering thousands. Now he is especially told, so it is said to be 'chief'. His doubt below is to explain the doubt, divided into three parts. The first is the position of remainder (referring to Hinayana believing that there are still real Dharmas existing in the Five Aggregates). The first is to raise the doubt. He heard the Mahayana Dharma proclaiming the principle of emptiness, so he raised this doubt. 'Remainder', Taiyi (possibly referring to some kind of commentary) said, is the remaining body and wisdom. 'Seeing that there is no person in the aggregates' means that there is no self in the Five Aggregates, showing the principle of the emptiness of person. Also said below is the formal doubt. There is no difference from the emptiness said by Mahayana Dharma. Now explain below is to show the different aspects. 'In the aggregates, etc.', just like there is no one on the bed, the bed itself does not not exist. There is no one in the Five Aggregates, are the Five Aggregates empty? Then emptiness and aggregates are different. Now
明下以經遣疑。又疑下二無餘位。太一曰。無餘身智故同數滅無為為體初舉疑。此位身智俱盡無色心等蘊故。汝宗等者以小乘析色觀色盡方空。大乘體色觀色即是空。非滅色明空。如始教說。今則下以經釋遣。以二下。三通結示。二兼下二兼釋菩薩疑。是亦通釋。舍利下一段經文。理當亦有唱經。舉疑人之科。疏略不指疑人。即舍利子耳。而謂引論舉疑人者。非也。然疏云。菩薩何以鹙子者。疏主曰。此等皆是已在三乘中。則鹙子等位皆三乘。太一曰。舍利弗身在佛法中義當聰明位。又曰。其位在於頓悟熟教義通初教。又迴心聲聞約本則名聲聞。據現學法則名菩薩。疏文有三。一寶性下標舉。一疑下二列釋。三疑下三結示。然今列三疑以順經文。故與玄鏡不次而圭峰略注。意存的示。觀心不欲衍引故。云不必和會。三便下三便顯正義。良以色空無礙相即圓通。乃是斯經所詮正理故。云便顯正義釋疑之義。義門兼有經亦二段。舍利子者。對告人也。所顯義中一彰所以。釋成空有二。初正顯無礙因由二。初標示。便顯下牒科名。但色下示義所以。經說色空相即互無異者。良由具此三義故得空。非斷空有非定有空而全有即有。以辨于空有而全空。即空而辨于有。真空妙色存亡無礙。隱顯圓融一味無寄也。鎮國又曰。緣起之事
【現代漢語翻譯】 現代漢語譯本 明下以經遣疑（通過經文來消除疑問）。又疑下二無餘位（又懷疑第二種情況下沒有剩餘的位置）。太一（可能是對《太一經》的引用或註釋者）說：『沒有剩餘的身智，所以與數滅相同，以無為作為本體。』最初提出疑問，是因為這個位置身智都已窮盡，沒有色、心等蘊。『汝宗等者』（你所說的宗派等等），是指小乘通過分析色法來觀察色法的空性，直到色法滅盡才證悟空性。大乘則是體悟色法的本性來觀察色法，色法即是空性，而不是滅掉色法來顯明空性，就像始教（佛教的初始教義）所說的那樣。現在用下面的經文來解釋消除疑問。『以二下』（以下面的兩種方式），『三通結示』（用三種方式總結指示）。『二兼下』（下面的兩種方式兼顧），『二兼釋菩薩疑』（兼顧解釋菩薩的疑問），這也是通用的解釋。『舍利下』（舍利弗），指下面一段經文。按理說也應該有唱經、提出疑問的人的科判，但疏（註釋）中省略了，沒有指出提問的人，就是舍利弗。說引用論典來提出疑問的人，是不對的。然而疏中說：『菩薩為什麼要問舍利弗？』疏主說：『這些人都是已經在三乘（聲聞乘、緣覺乘、菩薩乘）之中了。』那麼舍利弗等人的位置都在三乘之中。太一又說：『舍利弗身在佛法中，義理上應當是聰明的地位。』又說：『他的位置在於頓悟熟教，義理上通達初教。』又說：『迴心向大乘的聲聞，從根本上來說是聲聞，從現在的學習法則來說是菩薩。』疏文有三點：一是寶性標舉，二是疑下列釋，三是疑下結示。現在列出三個疑問來順應經文，所以與玄鏡（可能是另一部註釋）的順序不同，而圭峰（宗密，華嚴宗五祖）略作註釋，意在明確指示。觀心（可能是指觀心論）不想要衍引，所以說不必和會。『三便下』（下面的三種方式），『三便顯正義』（就顯明瞭正義）。實在是由於色空無礙、相即圓通，才是這部經所詮釋的正理，所以說『便顯正義』，是解釋疑問的意義。義門兼有經文，也分為兩段。『舍利子者』（舍利弗），是對告的人。所顯明的義理中，一是彰顯原因，二是解釋成就空有。最初是正式顯明無礙的因由，首先是標示。『便顯下』（就顯明），是重複科判的名稱。『但色下』（但是色），是顯示義理的原因。經中說色空相即，互相沒有差異，是因為具備這三種意義，所以才能證悟空性。不是斷滅空，也不是固定有空，而是完全有即是空，以此來辨別于空有，而完全空即是空，以此來辨別于有。真空妙色，存亡無礙，隱顯圓融，一味無寄託。鎮國（可能是人名或寺廟名）又說：『緣起之事』
【English Translation】 English version Clarifying Doubts Through Sutras. Furthermore, there is doubt about the lack of remaining positions in the second case. Taiyi (possibly a reference to the Taiyi Jing or a commentator) says: 'There is no remaining body-wisdom, therefore it is the same as cessation, taking non-action as its essence.' The initial doubt is raised because in this position, both body and wisdom are exhausted, and there are no aggregates such as form and mind. 'Those of your school, etc.' refer to the Theravada school, which observes the emptiness of form by analyzing form until form is extinguished, thereby realizing emptiness. The Mahayana school observes form by realizing the nature of form, where form is emptiness, rather than extinguishing form to reveal emptiness, as taught in the initial teachings (early Buddhist doctrines). Now, the following sutra text is used to explain and eliminate doubts. 'With the following two' (in the following two ways), 'summarizing and indicating in three ways' (summarizing and indicating in three ways). 'The following two also' (the following two also), 'also explaining the doubts of Bodhisattvas' (also explaining the doubts of Bodhisattvas), which is also a general explanation. 'Shariputra below' (Shariputra), refers to the following section of the sutra. Logically, there should also be a classification for chanting the sutra and the person raising the question, but the commentary omits it, not pointing out the questioner, who is Shariputra. It is incorrect to say that the person raising the question is quoting from treatises. However, the commentary says: 'Why does the Bodhisattva ask Shariputra?' The commentator says: 'These people are already in the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle).' So the positions of Shariputra and others are all within the Three Vehicles. Taiyi also says: 'Shariputra's presence in the Buddha-dharma implies a position of intelligence.' He also says: 'His position lies in sudden enlightenment and mature teachings, with doctrinal understanding of the initial teachings.' He also says: 'A Sravaka who turns his mind towards the Mahayana is fundamentally a Sravaka, but according to the current learning principles, he is a Bodhisattva.' There are three points in the commentary: first, the Ratnagotravibhāga (Treatise on the Lineage of the Jewel) is cited; second, doubts are listed and explained; and third, doubts are summarized and indicated. Now, three doubts are listed to accord with the sutra text, so it differs from the order of Xuanjing (possibly another commentary), while Guifeng (Zongmi, the fifth patriarch of the Huayan school) provides brief annotations, intending to clearly indicate. Guanxin (possibly referring to the Treatise on Contemplating the Mind) does not want to elaborate, so it says there is no need to reconcile. 'The following three' (the following three ways), 'the following three reveal the correct meaning' (reveal the correct meaning). It is truly because form and emptiness are unobstructed, mutually inclusive, and perfectly interconnected, which is the correct principle explained by this sutra, so it is said 'revealing the correct meaning' is the meaning of explaining doubts. The meaning gate includes the sutra text, which is also divided into two sections. 'Shariputra' (Shariputra) is the person being addressed. Among the meanings revealed, one is to clarify the reason, and the other is to explain the accomplishment of emptiness and existence. Initially, the cause of non-obstruction is formally revealed, first by indication. 'Revealing below' (revealing), is repeating the name of the classification. 'But form below' (but form), is showing the reason for the meaning. The sutra says that form and emptiness are mutually inclusive and have no difference because they possess these three meanings, so emptiness can be realized. It is not annihilation emptiness, nor is it fixed emptiness, but complete existence is emptiness, thereby distinguishing it from emptiness and existence, and complete emptiness is emptiness, thereby distinguishing it from existence. True emptiness and wonderful form, existence and non-existence are unobstructed, hidden and manifest are perfectly integrated, and there is no attachment to a single flavor. Zhenguo (possibly a person's name or a temple name) also says: 'The events of dependent origination.'
與性空之理。二互相望有乎三義。由此三義成於理事無礙。彰其所以。亦但說此三門四義。疏主仰釋斯經。則此段經文義淵奧。具足十門理事無礙。是一經實義之宗本也。下明所離顯法體。皆即妙有之真空耳。此下二科疏文。今古同迷乃將斯經抑為權淺。往往不免謗法矣。鎮國大和尚循文解釋。辭句曉然。今略出之。一相違下二釋相。彼文云。言相違者。經云。空中無色以空害色故。亦應云。色中無空以色違空故。若互相存必互相亡故。即五六九十四門后二義全同。此疏但不相礙義。末文云。此即七八事理相即。二門相作義至準上應知。下云。此即三四依理成事。事能顯理門也。其初二門即通顯體相亦不相礙義。釋曰。言初二門者。即相遍二門文句全同。故不備書。具如貞元。第一之下真空亦有者。上以色望于空而成相作。若空望於色作義亦成。是故下二躡示圓通所以。是故者。躡上之辭。由上三義無礙故。令真空妙色各具四義。而成空色圓通。鎮國曰。又由上三義諸空有法通有四義。當知始教所詮真諦之空。雖云即色之空不具四義三門。良由若言其有即是法執未盡故。當深究此經所詮即色之空即空之色。各具四門三義。雙存雙泯逆順隱顯。具德自在無濫空宗。妄說為有真諦是空。鎮國說性宗。即空之色為妙色。即色
【現代漢語翻譯】 現代漢語譯本： 與性空（指一切事物本性為空）之理相合。二者互相觀望，具備三種意義。由此三種意義成就了理事無礙（指理與事之間沒有障礙）。彰顯了它的所以然。也只是說這三門四義。疏主（指經書的註釋者）仰仗並解釋這部經，那麼這段經文的意義深奧，具足十門理事無礙。這是一部經實際意義的宗本。下面闡明所離的顯法體，都是即妙有（指不可思議的存在）之真空（指超越一切現象的空性）啊。以下兩科疏文，今人和古人都迷惑，於是將這部經貶低為權淺（指方便淺顯的教法），往往免不了誹謗佛法啊。鎮國大和尚（指一位法師）遵循經文解釋，辭句明白曉暢。現在略微摘錄出來。一相違下二釋相。那段文字說：『說到相違，經中說：空中無色，因為空妨害了色。也應該說：色中無空，因為色違背了空。』如果互相依存，必定互相消亡。即第五、第六、第九、第十四門后兩種意義完全相同。這篇疏文只講不相妨礙的意義。末尾的文字說：『這就是第七、第八事理相即。』二門相作義，依照上面應該知道。下面說：『這就是第三、第四依理成事，事能顯理門啊。』最初兩門即通顯體相，也是不相妨礙的意義。解釋說：『說到最初兩門，即相遍二門，文句完全相同。』所以不詳細書寫。詳細內容如貞元。第一之下真空也有，上面以色觀望于空而成就相作。如果空觀望於色，作義也能成立。因此下面二者承接並顯示圓通的所以然。因此，是承接上面的話。由於上面三種意義沒有障礙，使得真空妙色各自具備四種意義，而成就空色圓通。鎮國說：『又由於上面三種意義，各種空有法都具有四種意義。』應當知道始教（指佛法的初始教義）所詮釋的真諦之空，雖然說是即色之空，但不具備四種意義三門。正是因為如果說它有，就是法執（指對法的執著）沒有窮盡的緣故。應當深入研究這部經所詮釋的即色之空，即空之色，各自具備四門三義，雙重存在雙重泯滅，逆順隱顯，具足功德自在，沒有混濫空宗。妄說為有真諦是空。鎮國說性宗（指佛法的一個宗派），即空之色為妙色，即色
【English Translation】 English version: It aligns with the principle of '性空' (xing kong) [emptiness of inherent existence]. The two, when viewed mutually, possess three meanings. From these three meanings arises the '理事無礙' (lishi wu'ai) [non-obstruction between principle and phenomena]. It manifests its reason for being. It also merely speaks of these three gates and four meanings. The commentator, relying on and explaining this sutra, finds that the meaning of this passage is profound, complete with ten gates of non-obstruction between principle and phenomena. This is the fundamental principle of the actual meaning of this sutra. Below, it clarifies that the manifested essence of what is to be abandoned is none other than the '真空' (zhenkong) [true emptiness] of '妙有' (miaoyou) [wondrous existence]. In the following two sections of commentary, both past and present are confused, thus belittling this sutra as a provisional and shallow teaching, inevitably leading to slandering the Dharma. The Great Monk Zhenguo, following the text to explain, uses clear and understandable language. Now, a brief excerpt is presented. '一相違下二釋相' (yi xiang wei xia er shi xiang) [Below 'one contradiction' explains the characteristics of the two]. That passage says: 'Speaking of contradiction, the sutra says: In emptiness, there is no form, because emptiness harms form. It should also be said: In form, there is no emptiness, because form contradicts emptiness.' If they mutually depend, they must mutually perish. That is, the latter two meanings of the fifth, sixth, ninth, and fourteenth gates are completely the same. This commentary only speaks of the meaning of non-obstruction. The final passage says: 'This is the seventh and eighth, the mutual identity of principle and phenomena.' The meaning of the two gates acting together should be known according to the above. Below it says: 'This is the third and fourth, relying on principle to accomplish phenomena, the gate of phenomena manifesting principle.' The first two gates are the universal manifestation of essence and characteristics, also the meaning of non-obstruction. The explanation says: 'Speaking of the first two gates, that is, the gates of mutual characteristics and pervasiveness, the wording is completely the same.' Therefore, it is not written in detail. The details are as in Zhenyuan. Below 'the first, true emptiness also exists', above, form is viewed in relation to emptiness, thus accomplishing mutual action. If emptiness is viewed in relation to form, the meaning of action can also be established. Therefore, the following two connect and show the reason for perfect interpenetration. Therefore, it is connecting the words above. Because the above three meanings are without obstruction, it allows true emptiness and wondrous form to each possess four meanings, thus accomplishing the perfect interpenetration of emptiness and form. Zhenguo says: 'Also, due to the above three meanings, all empty and existent dharmas have four meanings.' It should be known that the true emptiness explained by the initial teachings, although said to be the emptiness that is form, does not possess the four meanings and three gates. It is precisely because if it is said to exist, then the attachment to dharma has not been exhausted. One should deeply investigate the emptiness that is form and the form that is emptiness explained by this sutra, each possessing four gates and three meanings, existing and ceasing in duality, in reverse and in accordance, hidden and manifest, complete with virtuous qualities and self-mastery, without confusing the school of emptiness. Falsely saying that there is true emptiness is emptiness. Zhenguo says that the school of nature, the form that is emptiness is wondrous form, the form
之空為真空。是則非有之有非空之空。為具德之空有也。吾祖隨句牒釋。恐有固執不敢避繁。遂具書之。于中二一真空望妙色。彼文云。一廢已成他義以空即色故。即色現而空隱也。即是第三依理成事門。二泯他顯己義。以色即空故即色盡空顯也。即第八事法即理門。三自他俱存義。以隱顯無二是真空故。謂不異空為幻色色存也。不異色名真空。空顯也。以互不相異二俱存也。即是第九真理非事門。四自他俱泯義。以舉體相即全奪兩亡。絕二邊故。即第五以理奪事門。上之四義並空望於色。色望下二妙。色望真空。初標示。以色為自以空為他。故異前門一顯他自盡義。即是第四事能顯理門。二自顯隱他義。即是第七真理即事門。三俱存義。即是第十事法非理門。四俱泯義。即是第六事能隱理門並準前思之者。一以色即是空故。即空現而色隱也。良由顯空之他盡色之自故。事有顯理之能也。餘三可知。又有前四門必帶后四門。有後四門必帶前四門。合則通為四門全有之空全空之有。故通合為四。是則下二會圓通結示經宗。是則者。承前之語也。由色有顯他自盡等不思議玄奧之德。故能或存或亡無有障礙。具德之空或隱或顯逆順自在故。即幻有之真空即真空之幻有。圓妙融通無有異相。故云合為一味圓通無寄。是其所詮之
法故。經云。色不異空空不異色等也。所以相違無礙及相作者。以緣起法有四義故。一緣生故有。二緣生故空。三無性故有。四無性故空。由初及四二義別故。有相違義。由二及三有相作義。謂緣生故空。則有作于空無性故有。即空作于有。由上四義同一緣起有不相礙義。又由初二義有有望于空而成四義。由后二義有空望于有而成四義。謂由無性故有有廣己成他義由無性故空有泯他顯己義。由上二義無礙故。有俱存義。由上二義相形故有自他俱泯義。有望于。空四義準之。又以無性緣生故有。則非常見有見之有為幻有。無性緣生故空。則非斷見無見之空為真空幻有。即是不有有真空即是不空。空非空非有是中道義。以有與非有無二。方為幻有。空與非空無二為真空。故有非空與有無二為一幻有空與非有無二為一。真空又幻有與真空無二為一味法。上來並是鎮國和尚將此一科經旨疏文。釋彼理事無礙法界。則此經正義於斯可見。若依此釋斯經分齊。正當圓中同教。于中若唯取雙存義。當終教。唯取俱泯則當顯教。若欲屬當經文如前所引玄鏡二義。亦當終頓。又以明所離未文問答並法相開。合疏語。則一經始終皆談色空。交徹理事無礙中道。玄旨精考。疏主深衷未易肯將經文一字抑為權淺。況下更。有明所得一科。顯佛德
圓常乎。由斯等義。是故疏主判云。實教所攝。乃將今家五教后三合為一實。其理甚明。四就下四就觀行釋。前約所證所觀之境。今就能證能觀之智。以釋經文。于中亦有對告等。科疏略不出。文三。初止觀兩輪。一觀色等者。經第二句也。寶冊云。所言止者。謂止一切境界相。即以覺慧唯識道理破外塵相。塵相既止無所分別故云止。色是外塵觀之即空故成止行。論又云。依是三昧則知法界一相。即名一行三昧。當知真如是三昧根本。文殊般若經云。云何名一行三昧。佛言。法界一相系緣法界。是名一行三昧。入一行三昧者。盡知河沙諸佛法界無差別相。乃至廣說真如三昧。能生此等無量三昧。文殊般若即此經之廣文也。觀空等者。論云。所言觀者。謂分別因緣生滅相。隨順毗缽舍那觀義故。即經第四句瑜伽云。若於諸法勝義理趣及諸無量。安住理趣世俗妙慧。當知名觀。觀空即色乃安立世俗矣。空色無二即二不異句也。見色非實色舉體是真空。見空非斷空舉體是幻色。廓情塵而空色無礙。泯智解而心境俱冥。可謂止觀變行為究竟也。論云。定隨時彼觀則順。觀隨時中彼定即順。具足具足不離轉故。見色下次二不住道見色等者論曰。觀一切法自性無生。離於妄見不住生死智也。見空等者。論曰。觀一切法因緣和合業果
不失。起于大悲修諸福德。攝化眾生不住涅槃悲也。色空下二不異句。悲智念不殊者。即悲之智。觀彼即生之空。即智之悲。以化即空之生。隨順法性不住二邊。故云成無住處行。鎮國曰。大智自利異凡大悲利他異小。此二相導成不住道。三智下後一心三觀而言。依瓔珞。經者。智者云。有次第三觀一心中三觀。從假入空觀亦名二諦觀。從空入假觀亦名平等觀。二空觀為方便得入第一義諦觀。此名出瓔珞經。彼釋意云。假是虛妄俗諦。空是審實真諦。今欲去假歸真。故言從假入空觀。假是入空之詮。先須觀假。知假虛妄而得會真。故言二諦觀。從空入假觀者。若住于空與二乘何異。不成佛法不益眾生。是故觀空不住于空。而入于假知病識藥應病授藥。令得服行故。名從空入假觀。而言平等者。望前稱平等前破假用空。今破空用假。破用既均故言平等觀。二空為方便者。初觀空生死。次觀空涅槃。此之二空為雙遮之方便。初觀用空。次觀用假。此之二用為雙照之方便。心心趣歸薩婆若海。雙照二諦也。是為次第三觀。一心三觀者。此出釋論。論云。三智實在一心中得。只一觀而三觀。觀於一諦而三諦故。名一心三觀。乃至此觀成時證一心三智。準此即三觀之名本出瓔珞。論以一心融之。名一心三觀。故云。依瓔珞經。當
【現代漢語翻譯】 現代漢語譯本 不失。起于大悲（Mahākaruṇā，偉大的慈悲）修諸福德。攝化眾生不住涅槃（Nirvāṇa，寂滅）悲也。色空下二不異句。悲智念不殊者。即悲之智。觀彼即生之空。即智之悲。以化即空之生。隨順法性不住二邊。故云成無住處行。鎮國曰。大智自利異凡大悲利他異小。此二相導成不住道。三智下後一心三觀而言。依瓔珞（Yingluo）經者。智者云。有次第三觀一心中三觀。從假入空觀亦名二諦觀。從空入假觀亦名平等觀。二空觀為方便得入第一義諦觀。此名出瓔珞經。彼釋意云。假是虛妄俗諦。空是審實真諦。今欲去假歸真。故言從假入空觀。假是入空之詮。先須觀假。知假虛妄而得會真。故言二諦觀。從空入假觀者。若住于空與二乘何異。不成佛法不益眾生。是故觀空不住于空。而入于假知病識藥應病授藥。令得服行故。名從空入假觀。而言平等者。望前稱平等前破假用空。今破空用假。破用既均故言平等觀。二空為方便者。初觀空生死。次觀空涅槃。此之二空為雙遮之方便。初觀用空。次觀用假。此之二用為雙照之方便。心心趣歸薩婆若（Sarvajña，一切智）海。雙照二諦也。是為次第三觀。一心三觀者。此出釋論。論云。三智實在一心中得。只一觀而三觀。觀於一諦而三諦故。名一心三觀。乃至此觀成時證一心三智。準此即三觀之名本出瓔珞。論以一心融之。名一心三觀。故云。依瓔珞經。當
【English Translation】 English version It does not lose. It arises from great compassion (Mahākaruṇā), cultivating all merits and virtues. It transforms sentient beings without dwelling in the sorrow of Nirvana (Nirvāṇa). The two phrases 'form' and 'emptiness' below are not different. 'Compassion, wisdom, and mindfulness are not distinct' means the wisdom of compassion. Observing that, the emptiness of birth is the compassion of wisdom. Transforming is the birth of emptiness. Following the Dharma-nature, it does not dwell on either side. Therefore, it is said to accomplish the practice of non-abiding. Zhen Guo said, 'Great wisdom benefits oneself, differing from ordinary people; great compassion benefits others, differing from the small.' These two guide each other to accomplish the non-abiding path. The three wisdoms below refer to the three contemplations in one mind. According to the Yingluo Sutra, the wise one said, 'There are sequential three contemplations and three contemplations in one mind. Contemplation of entering emptiness from the provisional is also called contemplation of the two truths. Contemplation of entering the provisional from emptiness is also called contemplation of equality. The two emptiness contemplations are a means to enter the contemplation of the ultimate truth.' This is from the Yingluo Sutra. Its explanation means that the provisional is the false mundane truth, and emptiness is the verified ultimate truth. Now, wanting to abandon the false and return to the true, it is said to be the contemplation of entering emptiness from the provisional. The provisional is the explanation for entering emptiness. First, one must contemplate the provisional, knowing its falseness to attain the true. Therefore, it is called contemplation of the two truths. Contemplation of entering the provisional from emptiness means, if one dwells in emptiness, how is it different from the two vehicles? It does not accomplish the Buddha-dharma and does not benefit sentient beings. Therefore, one contemplates emptiness without dwelling in emptiness, and enters the provisional, knowing the illness and recognizing the medicine, prescribing medicine according to the illness, enabling them to take and practice it. Therefore, it is called contemplation of entering the provisional from emptiness. Saying 'equality' means, looking at the previous, it is called equality; previously, it broke the provisional and used emptiness; now, it breaks emptiness and uses the provisional. The breaking and using are both equal, therefore it is called contemplation of equality. The two emptinesses are a means, first contemplating the emptiness of birth and death, then contemplating the emptiness of Nirvana. These two emptinesses are a means of double negation. First contemplating using emptiness, then contemplating using the provisional. These two uses are a means of double illumination. Mind after mind goes towards the ocean of Sarvajña (all-knowing), doubly illuminating the two truths. This is the sequential three contemplations. The three contemplations in one mind come from the commentary. The commentary says, 'The three wisdoms are truly attained in one mind. Only one contemplation is the three contemplations, contemplating one truth as the three truths.' Therefore, it is called three contemplations in one mind. Even when this contemplation is accomplished, one realizes the three wisdoms in one mind. According to this, the name of the three contemplations originally comes from the Yingluo Sutra. The commentary integrates them into one mind, calling it three contemplations in one mind. Therefore, it is said to be based on the Yingluo Sutra.
知論宗于經人承于論。就本而言依經立耳。文中初觀會色歸空。次觀明空即色。后即空色無礙泯絕無寄。中道第一義諦觀也清涼曰。空如不二為真空不壞。假名即為假觀。合上空假為中道。故疏云。空假平等非破用均也。又可以次顯不次也。謂說之前後觀時三一相即。經詮普遍藏心故名。一心三觀玄。鏡云。色不異空明俗不異真。空不異色明真不異俗。色空相即明是中道。二祖配。經不同。則知經意融通。亦各任放辯才也。經舍下大文第二顯法體經。二先總二。初唱經科判。今初下二依義演釋二。初釋經蘊等者。謂三科七大等法空。狀者。即第一義空形相體狀也。不同角犎垂壺之相。負近致遠之性。內為性外為相也。良以真空隨緣而現諸法。要在緣中方顯空理。故約諸法而明空相。中邊下二引論。初引頌。宗致亦引此頌則云。無二有此無是二名中道。言無下引釋文義記。又曰。此有彼無無二為中道。又曰。此中有此無者。只是無彼有也。探玄雲。一遣妄。二順真。又初會性永無二實相不滅。又前了其不有後證其不無。故云無二有。此無是二名空義也。鎮國云。無妄法之有有妄法之無。然有無有二。一定性有無。二真空妙有。無妄法之有。則無定性之有。非斷無矣。有妄法之無是真空之無。便為妙有。是故若舉妄取真則
【現代漢語翻譯】 現代漢語譯本 知論宗依據經典，經人依據論著。就根本而言，是依據經典而立論。文中首先觀察會合之色歸於空，其次觀察明瞭空即是色，最後達到空色無礙，泯滅一切寄託。這是中道第一義諦的觀照。清涼澄觀大師說：『空與如不二，是為真空不壞。假名即是假觀。』合上空觀和假觀，即為中道。所以《疏》中說：『空假平等，並非破除作用而求均等。』又可以次第顯現不次第的道理。意思是說，在說法之前和觀照之時，三觀一心相即。經典詮釋普遍，藏於心故得名。一心三觀，玄妙。《玄鏡》中說：『色不異空，說明俗諦不異真諦。空不異色，說明真諦不異俗諦。色空相即，說明是中道。』二祖慧可配經不同，可知經典意旨融通，也各自任憑放縱辯才。經典舍下大文第二部分，顯現法體。分為兩部分，先總說，然後科判。現在開始第二部分，依據義理演說解釋。首先解釋經中的蘊等，指的是三科七大等法皆空。『狀』，指的是第一義空的形相體狀，不同於角、犎（牛背上的肉峰）、垂壺（下垂的壺）的相狀，具有負近致遠的特性，內為性，外為相。實在是因為真空隨緣而顯現諸法，必須在因緣之中才能顯現空理，所以依據諸法而闡明空相。『中邊』下文，引用論著。首先引用偈頌。宗致也引用此偈頌，說：『無二，有此無是二，名為中道。』『言無』下文，引用釋文義記。又說：『此有彼無，無二為中道。』又說：『此中有此無，只是無彼有。』《探玄記》中說：『一是遣除虛妄，二是順應真理。』又說，最初體會到性永無二，實相不滅。又說，先前瞭解其不有，後來證實其不無，所以說『無二有』。『此無是二』，說明空的意義。鎮國大師說：『沒有虛妄法之有，有虛妄法之無。』然而有無有二種，一是定性有無，二是真空妙有。沒有虛妄法之有，就沒有定性之有，並非斷滅空。有虛妄法之無，是真空之無，便成為妙有。是故如果捨棄虛妄而取真，那麼
【English Translation】 English version The Zhi Lun (Treatise School) relies on sutras, and those who study the sutras rely on treatises. Fundamentally, it establishes its arguments based on the sutras. Initially, the text observes the aggregation of form returning to emptiness; then, it observes that illuminating emptiness is form; finally, it reaches the point where emptiness and form are unobstructed, and all attachments are extinguished without any reliance. This is the contemplation of the Middle Way's First Principle. Qingliang (澄觀, Chengguan) says: 'Emptiness and Suchness are non-dual, which is true emptiness that is indestructible. Provisional names are provisional views.' Combining the view of emptiness and the provisional view constitutes the Middle Way. Therefore, the Commentary (疏, Shu) says: 'Emptiness and the provisional are equal, not destroying function to seek equality.' It can also reveal the non-sequential in a sequential manner. This means that before the teaching and during contemplation, the three contemplations and one mind are interpenetrating. The sutra's interpretation is universal, stored in the mind, hence the name. The One Mind Three Contemplations is profound. The Profound Mirror (玄鏡, Xuan Jing) says: 'Form is not different from emptiness, illustrating that the mundane truth is not different from the ultimate truth. Emptiness is not different from form, illustrating that the ultimate truth is not different from the mundane truth. Form and emptiness are interpenetrating, illustrating the Middle Way.' The Second Patriarch (二祖, Er Zu) Huike's (慧可) matching of sutras differs, indicating that the sutra's meaning is harmonious and that each person is free to express their eloquence. The second major section of the sutra, after '舍下' (She Xia), reveals the essence of the Dharma. It is divided into two parts: first, a general overview, then a classification. Now, we begin the second part, explaining and interpreting according to the meaning. First, explaining the aggregates (蘊, Yun) and so on in the sutra, referring to the emptiness of the three categories (三科, San Ke) and seven great elements (七大, Qi Da) of Dharma. 'Appearance' (狀, Zhuang) refers to the form and state of the First Principle of Emptiness, different from the appearances of horns, humps (犎, Feng), and hanging vessels (垂壺, Chui Hu), possessing the characteristic of turning the near into the far, with the inner being the nature and the outer being the appearance. This is because true emptiness manifests all dharmas according to conditions, and the principle of emptiness can only be revealed within conditions. Therefore, the appearance of emptiness is clarified based on all dharmas. The section after 'Middle and Extremes' (中邊, Zhong Bian) quotes treatises. First, it quotes a verse. Zongzhi (宗致) also quotes this verse, saying: 'Without duality, having this and lacking that are two, named the Middle Way.' The text after '言無' (Yan Wu) quotes the commentary and notes. It also says: 'Having this and lacking that, without duality, is the Middle Way.' It also says: 'Having this within this and lacking that, is simply lacking that and having this.' The Exploring the Profound Record (探玄記, Tan Xuan Ji) says: 'First, eliminate delusion; second, accord with truth.' It also says that initially, one realizes that nature is eternally non-dual, and the true nature does not perish. It also says that previously, one understood its non-existence, and later, one verified its non-non-existence, so it is said 'without duality, having.' 'Lacking this and having that' explains the meaning of emptiness. Master Zhenguo (鎮國) says: 'There is no existence of deluded dharmas, and there is the non-existence of deluded dharmas.' However, existence and non-existence are of two types: one is fixed existence and non-existence, and the other is true emptiness and wondrous existence. There is no existence of deluded dharmas, so there is no fixed existence, not annihilation. The non-existence of deluded dharmas is the non-existence of true emptiness, which becomes wondrous existence. Therefore, if one abandons delusion and takes truth, then
妄有真空。如三論說。若空有對辯。則妄空真有。如涅槃明無能取所取有者。則無妄法之有也。有能取所取無者。則有妄法之無也。又曰。遂令緣起之相相無不盡。無性之理理無不現。經不下後別三。初唱經。經明六不。而中論云。不生亦不滅。不常亦不斷。不一亦不異。不來亦不去。此明八不。清涼曰。欲明不生不滅含義無盡。略舉八不。又曰。然不生等佛法之體。正教之要。義味無盡。釋有多門略伸一兩。是以賢首清涼約境行通別以釋斯義。破法顯理。此為最要。中論曰。不生不滅已總破一切法。又六八十不。若約顯儀無盡。則經論異出不必更會。若言展轉相因互成。由不來去得非一異。由不生滅得不斷常。會亦無違。備如二祖恐繁不錄。二別下二釋儀。初就下三演釋三。一就位釋二。初直釋。道前者。疏主云。謂見道前也。凡者內外二凡。今就相顯遍。從外凡雜染眾生位說。論曰。為本際無邊煩惱藏所縛。從無始來生死趣中生滅流轉。名眾生界。故云。謂凡夫等是生滅位。第一義空性非生滅。故經以不不之。是以疏言真空離此等也。道中者。見修二道十地位中也。疏主曰。又以十地說為見修。故云菩薩等位。障染等者。此約能所治障行以分垢凈。疏主又云。已斷障故名凈。斷未盡故名垢。又修起凈德名凈。凈德
【現代漢語翻譯】 妄執有真空之說，正如《三論》所說：如果空和有相對辯論，那麼虛妄的空就對應著真實的有。如同《涅槃經》闡明沒有能取（能夠執取的主體）和所取（被執取的對象）的存在，那麼就沒有虛妄之法的存在。如果存在能取和所取，那麼就存在虛妄之法的空無。又說：『於是使得緣起之相完全顯現，無性的真理也完全彰顯。』 《經》文接下來分為三個部分：首先是唱經，經文闡明了六不（不生、不滅、不常、不斷、不一、不異），而《中論》則說：『不生亦不滅，不常亦不斷，不一亦不異，不來亦不去。』這闡明了八不。清涼澄觀大師說：『想要闡明不生不滅的含義是無窮無盡的，所以簡略地舉出八不。』又說：『然而不生等是佛法的本體，是正教的關鍵，其義理味道無窮無盡。』解釋有很多種，這裡簡略地闡述一兩種。因此，賢首法藏和清涼澄觀大師從境界、修行、共通和差別等方面來解釋這個意義，破除法相而顯現真理，這是最重要的。 《中論》說：『不生不滅已經總括地破除了一切法。』又有六不、八不、十不，如果從顯現儀軌的角度來說是無窮無盡的，那麼經和論的不同之處就不必再強行會通。如果說它們是輾轉相因、互相成就的，由不來不去而得到非一非異，由不生不滅而得到不斷不常，那麼會通也沒有什麼違背。這些都詳細地記載在二祖的著作中，因為內容繁多所以不在這裡記錄。 第二部分是別釋儀軌，接下來分為兩個部分來解釋儀軌。首先是就下位來演釋，分為三個部分。第一部分是就果位來解釋，分為兩個部分。首先是直接解釋。『道前者』，疏主（《華嚴經疏》的作者）說：『指的是見道之前。』凡夫分為內凡和外凡兩種，現在就相貌顯現普遍性，從外凡雜染眾生的果位來說。《瑜伽師地論》說：『被根本的無邊煩惱所束縛，從無始以來在生死輪迴中生滅流轉，這叫做眾生界。』所以說：『指的是凡夫等處於生滅的果位。』第一義空性不是生滅的，所以經文用『不不』來否定它。因此疏鈔說真空遠離這些生滅現象。 『道中者』，指的是見道和修道這兩個階段，以及十地菩薩的果位。疏主說：『又用十地來說明見道和修道。』所以說這是菩薩等的果位。『障染等者』，這是從能對治的障礙和所對治的染污，以及修行來區分垢和凈。疏主又說：『已經斷除障礙所以叫做凈，斷除還沒有完全所以叫做垢。』又通過修行生起清凈的功德叫做凈，清凈的功德
【English Translation】 It is a false assumption to claim the existence of true emptiness (真 空, Zhēn Kōng). As the Sanlun (三論, Sānlùn, Three Treatises) states, if emptiness and existence are debated in opposition, then the false emptiness corresponds to the true existence. As the Nirvana Sutra (涅槃經, Nièpán Jīng) clarifies that there is no grasper (能取, néng qǔ, the subject that grasps) or grasped (所取, suǒ qǔ, the object that is grasped), then there is no existence of false dharmas. If there is a grasper and grasped, then there is the non-existence of false dharmas. It also says: 'Thus, the characteristics of dependent origination (緣起, yuánqǐ) are fully manifested, and the principle of no-self-nature (無性, wúxìng) is completely revealed.' The Sutra text is then divided into three parts: first, the chanting of the sutra, where the sutra clarifies the six negations (六不, liù bù, not-birth, not-death, not-permanence, not-cessation, not-identity, not-difference), while the Madhyamaka-karika (中論, Zhōnglùn) states: 'Not-birth, not-death; not-permanence, not-cessation; not-identity, not-difference; not-coming, not-going.' This clarifies the eight negations (八不, bā bù). Qingliang Chengguan (清涼澄觀, Qīngliáng Chéngguān) says: 'Wanting to clarify the meaning of not-birth and not-death is inexhaustible, so briefly listing the eight negations.' It also says: 'However, not-birth, etc., are the essence of the Buddha-dharma, the key to the correct teaching, and their meaning is inexhaustible.' There are many interpretations, and here I briefly explain one or two. Therefore, Xianshou Fazang (賢首法藏, Xiánshǒu Fǎzàng) and Qingliang Chengguan explain this meaning from the aspects of realm, practice, commonality, and difference, breaking through the characteristics of dharmas and revealing the truth, which is the most important. The Madhyamaka-karika says: 'Not-birth and not-death have already comprehensively refuted all dharmas.' There are also six negations, eight negations, and ten negations. If viewed from the perspective of manifesting rituals, they are inexhaustible, then the differences between the sutras and treatises need not be forcibly reconciled. If it is said that they are mutually dependent and mutually accomplished, that non-identity and non-difference are obtained from not-coming and not-going, and that non-cessation and non-permanence are obtained from not-birth and not-death, then reconciliation is not contradictory. These are all recorded in detail in the writings of the Second Ancestor, but because the content is extensive, it is not recorded here. The second part is the separate explanation of the rituals, which is then divided into two parts to explain the rituals. The first part is to explain from the lower position, divided into three parts. The first part is to explain from the fruit position, divided into two parts. First, a direct explanation. 'Before the Path' (道前者, Dào qián zhě), the commentator (疏主, shū zhǔ, author of the Huayan Sutra commentary) says: 'Refers to before the Path of Seeing.' Ordinary beings are divided into inner ordinary and outer ordinary, and now, from the appearance of universality, it is said from the position of outer ordinary defiled beings. The Yogacarabhumi-sastra (瑜伽師地論, Yújiāshī Dìlùn) says: 'Bound by the fundamental boundless store of afflictions, from beginningless time, flowing and transmigrating in the cycle of birth and death, this is called the realm of sentient beings (眾生界, zhòngshēng jiè).' Therefore, it is said: 'Refers to ordinary beings, etc., being in the position of birth and death.' The ultimate emptiness (第一義空性, Dì yī yì kōng xìng) is not birth and death, so the sutra uses 'not not' to negate it. Therefore, the commentary says that true emptiness is far from these phenomena of birth and death. 'In the Path' (道中者, Dào zhōng zhě) refers to the stages of the Path of Seeing and the Path of Cultivation, as well as the positions of the Ten Bhumis (十地, Shí Dì) of Bodhisattvas. The commentator says: 'Also uses the Ten Bhumis to explain the Path of Seeing and the Path of Cultivation.' Therefore, it is said that this is the position of Bodhisattvas, etc. 'Obstructions and defilements, etc.' (障染等者, Zhàng rǎn děng zhě) refers to distinguishing between impurity and purity from the obstructions that can be overcome and the defilements that are overcome, as well as practice. The commentator also says: 'Having already cut off obstructions is called purity, and not having completely cut them off is called defilement.' Also, generating pure merits through practice is called purity, and pure merits
未圓猶帶障故名垢。又異前位故名凈。異后位故名垢。真空離此故。經不之道后等者。究竟位也。今盡者。疏主曰。習氣亦盡也。萬德今圓者。疏主曰。福智圓滿最極凈也。此皆染凈相翻緣修。若此性覺真空不容有。是故總不之。首棱云。云何是中更容他物。又佛下二引論二。初引佛性先總標。即彼論第二卷第三顯體分三因品。論云。複次佛性體有三種。三性所攝義。應知三種者。所謂三因三種佛性。三因者。一應得因。二加行因。三圓滿因。初即二空所顯真如。由此應得菩提心。乃至道后法身故。二加行因者。謂菩提心。由此心故得三十七品十度十地乃至道后法身。三圓滿因者。即加行因。由此得一切滿三種佛性者。應得因中具有三性。一住自性性。二引出性。三至得性。清涼曰。住自性性者。謂道前凡夫位。引出性者。從發心已上窮有學聖位。至得性者。無學聖位。言發心已上者。若約得位已去。則當解行發心。若約見道位說。則證發心也。疏主又曰。自性住佛性者。雜染眾生位中有垢真如。引出性菩薩位垢凈真如。至得性即無垢真如。真空等者。就前三位故有生等性空覺明無若干也。又法下二引無差論如彼分位門說。二就下二就法釋二。初釋別。謂此等者。珠現青黃而珠不生青黃。遽亡而珠不滅。又隨等者。如
【現代漢語翻譯】 未圓滿的狀態仍然帶有阻礙，因此稱為『垢』（kòu，污垢）。又因為它與之前的階段不同，所以稱為『凈』（jìng，清凈）。因為它與之後的階段不同，所以稱為『垢』。真空的境界超越了這些，所以經文中沒有提到『道后』（dàohòu，證道之後）等等。『究竟位』（jiūjìngwèi，最終的果位）就是指這個。『今盡』（jīnjìn，現在窮盡）的意思，疏主（shūzhǔ，疏鈔的作者）說，是指習氣也窮盡了。『萬德今圓』（wàndéjīnyuán，萬種功德現在圓滿）的意思，疏主說，是指福德和智慧圓滿到了最清凈的程度。這些都是染凈相互轉化的因緣修習。如果這種自性覺悟的真空狀態不容許有任何雜染，那麼總的來說就不會提及這些。首楞嚴經說：『云何是中更容他物？』（yúnhéshìzhōnggēngróngtāwù？，怎麼能在這裡容納其他東西呢？） 接下來，『又佛下二引論二』（yòufóxiàèryǐnlùnèr，又從佛以下引用兩段論述）分為兩部分。首先引用佛性論總的標明。即彼論第二卷第三顯體分三因品。論中說：『複次佛性體有三種。三性所攝義。應知三種者。所謂三因三種佛性。三因者。一應得因。二加行因。三圓滿因。』（fùcìfóxìngtǐyǒusānzhǒng。sānxìngsuǒshèyì。yīngzhīsānzhǒngzhě。suǒwèisānyīnsānzhǒngfóxìng。sānyīnzě。yīyīngdéyīn。èrjāxíngyīn。sānyuánmǎnyīn。，佛性的本體有三種，被三種性質所包含。這三種性質應該瞭解，就是三種因和三種佛性。三種因是：一、應得因；二、加行因；三、圓滿因。）最初的『應得因』（yīngdéyīn，應得因）就是二空（èrkōng，人空和法空）所顯現的真如（zhēnrú，事物的本性），由此才能獲得菩提心（pútíxīn，覺悟之心），乃至證道后的法身（fǎshēn，佛的法性之身）。第二種『加行因』（jiāxíngyīn，加行因），是指菩提心，因為有了這個心，才能獲得三十七道品（sānshíqīdàopǐn，三十七種修行方法）、十度（shídù，十種修行）、十地（shídì，菩薩修行的十個階段），乃至證道后的法身。第三種『圓滿因』（yuánmǎnyīn，圓滿因），就是加行因，由此可以獲得一切圓滿。三種佛性，在應得因中具有三種性質：一、住自性性（zhùzìxìngxìng，本來自住的性質）；二、引出性（yǐnchūxìng，引導顯現的性質）；三、至得性（zhìdéxìng，達到獲得的性質）。清涼（qīngliáng，清涼國師）說：『住自性性者，謂道前凡夫位。引出性者，從發心已上窮有學聖位。至得性者，無學聖位。』（zhùzìxìngxìngzhě，wèidàoqiánfánfūwèi。yǐnchūxìngzhě，cóngfāxīnyǐshàngqióngyǒuxuéshèngwèi。zhìdéxìngzhě，wúxuéshèngwèi。，住自性性，是指證道前的凡夫階段。引出性，是從發菩提心開始，直到有學聖位的終點。至得性，是無學聖位。）所說的『從發心已上』（cóngfāxīnyǐshàng，從發菩提心開始），如果從獲得果位的角度來說，就是解行發心（jiěxíngfāxīn，理解和行動的發心）。如果從見道位（jiàndàowèi，見到真理的階段）來說，就是證發心（zhèngfāxīn，證悟的發心）。疏主又說：『自性住佛性者，雜染眾生位中有垢真如。引出性菩薩位垢凈真如。至得性即無垢真如。』（zìxìngzhùfóxìngzhě，zárǎnzhòngshēngwèizhōngyǒugòuzhēnrú。yǐnchūxìngpúsàwèigòujìngzhēnrú。zhìdéxìngxíjìwúgòuzhēnrú。，自性住佛性，是指雜染的眾生階段中，有垢的真如。引出性，是菩薩階段中，垢凈的真如。至得性，就是無垢的真如。）真空等等，就是因為前面這三個階段，所以才有生等等的性質，空覺明沒有差別。 『又法下二引無差論如彼分位門說』（yòufǎxiàèryǐnwúchālùnrúpǐfēnwèiménshuō，又從法以下引用無差別論，就像那裡面分位門所說的一樣）。『二就下二就法釋二』（èrjiùxiàèrjiùfǎshìèr，第二部分就法來解釋，分為兩部分）。首先解釋差別，所說的這些，就像珠子顯現出青色和黃色，但是珠子本身並沒有產生青色和黃色。青色和黃色突然消失，但是珠子本身並沒有因此而消失。『又隨等者』（yòusuíděngzhě，又隨著等等），就像...
【English Translation】 The state of being not yet perfected still carries obstacles, hence it is called 'Gou' (垢, defilement). Furthermore, because it is different from the previous stage, it is called 'Jing' (凈, purity). Because it is different from the subsequent stage, it is called 'Gou'. The realm of true emptiness transcends these, so the scriptures do not mention 'Daohou' (道后, after enlightenment) and so on. 'Jiujingwei' (究竟位, the ultimate state) refers to this. 'Jinjin' (今盡, now exhausted) means, according to the commentator, that habitual tendencies are also exhausted. 'Wandejinyuan' (萬德今圓, myriad virtues are now complete) means, according to the commentator, that merit and wisdom are perfected to the most pure degree. These are all conditioned practices of transformation between defilement and purity. If this self-nature awakened true emptiness does not allow any impurities, then generally speaking, these would not be mentioned. The Shurangama Sutra says: 'Yunheshizhonggengrongtawu?' (云何是中更容他物？, How can other things be accommodated here?) Next, 'Youfoxiaeryinluner' (又佛下二引論二, Furthermore, from Buddha onwards, two arguments are cited) is divided into two parts. First, the Buddha-nature theory is cited to generally indicate. That is, the third section of the second volume of that treatise reveals the body and divides the three causes. The treatise says: 'Fucifoxingtiyousanzhong. Sanxingsuosheyi. Yingzhisan zhongzhe. Suoweisanyinsanzhongfoxing. Sanyinze. Yiyingdeyin. Erjiaxingyin. Sanyuanmanyin.' (複次佛性體有三種。三性所攝義。應知三種者。所謂三因三種佛性。三因者。一應得因。二加行因。三圓滿因。, Furthermore, the essence of Buddha-nature has three types, encompassed by three natures. These three types should be understood, namely the three causes and the three Buddha-natures. The three causes are: first, the cause of attainment; second, the cause of practice; third, the cause of perfection.) The initial 'Yingdeyin' (應得因, cause of attainment) is the true suchness (zhenru, 真如, the true nature of things) revealed by the two emptinesses (erkong, 二空, emptiness of self and emptiness of phenomena), from which one can obtain Bodhicitta (putixin, 菩提心, the mind of enlightenment), and even the Dharmakaya (fǎshēn, 法身, the Dharma body of the Buddha) after enlightenment. The second 'Jiaxingyin' (加行因, cause of practice) refers to Bodhicitta, because with this mind, one can obtain the thirty-seven factors of enlightenment (sanshiqidaopin, 三十七道品, thirty-seven practices), the ten perfections (shidu, 十度, ten paramitas), the ten grounds (shidi, 十地, ten stages of a Bodhisattva's practice), and even the Dharmakaya after enlightenment. The third 'Yuanmanyin' (圓滿因, cause of perfection) is the cause of practice, from which one can obtain all perfections. The three Buddha-natures have three natures within the cause of attainment: first, the inherent nature (zhuzixingxing, 住自性性, the nature of inherent dwelling); second, the emergent nature (yinchuxing, 引出性, the nature of guiding emergence); third, the attained nature (zhidexing, 至得性, the nature of reaching attainment). Qingliang (清涼, National Teacher Qingliang) said: 'Zhuzixingxingzhe, weidaoqianfanfuwei. Yinchuxingzhe, congfaxinyishangqiongyouxueshengwei. Zhidexingzhe, wuxueshengwei.' (住自性性者，謂道前凡夫位。引出性者，從發心已上窮有學聖位。至得性者，無學聖位。, The inherent nature refers to the stage of ordinary beings before enlightenment. The emergent nature refers to the stage from the arising of Bodhicitta up to the end of the stage of learning. The attained nature is the stage of no more learning.) The phrase 'Congfaxinyishang' (從發心已上, from the arising of Bodhicitta) refers to the arising of understanding and practice (jiexingfaxin, 解行發心, arising of understanding and practice) from the perspective of attaining the fruit. From the perspective of seeing the path (jiandaowei, 見道位, the stage of seeing the truth), it is the arising of realization (zhengfaxin, 證發心, arising of realization). The commentator also said: 'Zixingzhufoxingzhe, zaranzhongshengweizhongyougouzhenru. Yinchuxingpusaweigoujingzhenru. Zhidexingjijiwugouzhenru.' (自性住佛性者，雜染眾生位中有垢真如。引出性菩薩位垢凈真如。至得性即無垢真如。, The inherent Buddha-nature refers to the defiled true suchness in the stage of defiled beings. The emergent nature is the defiled and pure true suchness in the Bodhisattva stage. The attained nature is the undefiled true suchness.) True emptiness and so on, is because of these three previous stages, so there are natures such as arising, emptiness, awareness, and brightness without difference. 'Youfaxiaeryinwuchalunrupifenweimenshuo' (又法下二引無差論如彼分位門說, Furthermore, from Dharma onwards, the Non-Difference Treatise is cited, as said in the section on divisions). 'Erjiuxiaerjiufashier' (二就下二就法釋二, The second part explains the Dharma, divided into two parts). First, explain the difference, what is said is like a pearl manifesting blue and yellow, but the pearl itself does not produce blue and yellow. Blue and yellow suddenly disappear, but the pearl itself does not disappear because of this. 'Yousuidengzhe' (又隨等者, Furthermore, following and so on), like...
華華空空不生華。華去空澄空不加凈。障盡等者。垢盡對除即無對垢將誰減乎。德不增者。於此無修亦無成就。其何增耶。此生下二會總諸識熏習故妄心分別故。有色等生。是故皆有為也。真空離此故翻破彼顯空相也。三就下三就觀行釋二。初正釋。謂于等者。標指也。具言三無性者。謂相無自性性生無自性性勝義無自性性于中二。初對三無性說。一于遍計作無相觀。由無遍計方顯無相。故唯識云。依此三性說彼三無性。是知若無。遍計安知無相。謂彼等者遍計之法妄情謂有道理。是無古今觀之無可生滅。二于等者。染凈之法從因緣生。無有生故。故經云。一切法無來。是故無有生。以生無有故。滅亦不可得。既本無生將何垢凈。三圓成中。言前二不有者。謂依計也。此約空性二宗義說。若法相宗但無遍計。又下約本性重釋圓成也。又妄下二真就當性說。遍計性者。性本自無何有生滅。緣生即無性無性即空。奚染凈之有。覺明空海面為虛空。平等本性孰增減耶。鎮國曰。別約三性中。各有三釋。一直就當性說。二約當性二義說。三對三無性說。今即初后二義顯正作通別釋者。未見其理。二會總可知。經是下大文第三明所離二。初正釋經義四。初法相開合門二。初唱經。第三下二判釋二。初總判。然真等者。真空是能離
【現代漢語翻譯】 現代漢語譯本 『華華空空不生華』（華華：指虛幻的顯現，空空：指空性的本質），虛幻的顯現本性為空，不會從中產生任何實在之物。當虛幻的顯現消失，空性變得澄澈，而空性本身並不會因此增加任何純凈。『障盡等者』（障盡等者：指煩惱障等），如果煩惱垢染完全去除，既然已經沒有了垢染，又用什麼來減少呢？『德不增者』（德不增者：指功德不會增加），如果在此（空性中）既沒有修行也沒有成就，又有什麼可以增加的呢？ 『此生下二會總諸識熏習故妄心分別故。有色等生。是故皆有為也』（此生下二會總諸識熏習故妄心分別故。有色等生。是故皆有為也：指由於阿賴耶識中各種習氣的薰染，以及虛妄分別心的作用，才會有色法等現象的產生，因此這些都是有為法），真空超越了這些，所以反過來破斥這些現象，從而彰顯空性的真實面貌。 下面三段經文就觀行進行解釋。首先是正式的解釋。『謂于等者』（謂于等者：指對於遍計所執性等），這是一個提示性的指代。完整地說，三無性指的是相無自性性、生無自性性、勝義無自性性。其中分為兩部分。首先是對三無性的解釋。一，對於遍計所執性進行無相觀。因為沒有了遍計所執，才能顯現出無相。所以《唯識論》說，依據這三種自性，說明這三種無自性。由此可知，如果沒有遍計所執，又怎麼能知道無相呢？『謂彼等者』（謂彼等者：指遍計所執的法），遍計所執的法是虛妄的情感認為存在的道理，這種道理沒有古今之分，觀察它，既沒有生起也沒有滅亡。 二，對於染凈之法，它們是從因緣而生，因為沒有真實的生起，所以經中說，一切法無來，因此沒有真實的生起。因為沒有真實的生起，所以滅亡也是不可得的。既然本來就沒有生起，又從哪裡來的垢染和清凈呢？三，在圓成實性中，說前面兩種（遍計所執性和依他起性）『不有者』（不有者：指不是真實存在的），指的是依他起性。這裡是從空性的二宗義來說的。如果從法相宗的角度來看，就只有遍計所執性是虛妄的。下面又從本性的角度重新解釋圓成實性。『又妄下二真就當性說』（又妄下二真就當性說：指下面兩句經文就三種自性的當體自性進行解釋）。遍計所執性，其自性本來就是沒有的，又哪裡會有生滅呢？緣起性就是無自性，無自性就是空性，哪裡會有染凈之分呢？覺悟的光明照耀著空性的海洋，整個世界都如同虛空一般，平等的本性又有什麼可以增減的呢？ 鎮國法師說，分別就三種自性來說，每一種自性都有三種解釋。一是直接就當體自性來說，二是就當體自性的兩種含義來說，三是對三無性來說。現在採用第一種和最後一種含義來顯現正義，如果將通釋和別釋混為一談，就看不到其中的道理了。二會總可知（二會總可知：指前文已經解釋得很清楚了）。 『經是下大文第三明所離二』（經是下大文第三明所離二：指下面的經文是第三大部分，說明所要遠離的兩種對像）。首先是正式解釋經文的含義，分為四個方面。首先是法相的開合門，分為兩部分。首先是唱經。『第三下二判釋二』（第三下二判釋二：指第三部分分為兩部分來解釋）。首先是總體的判斷。『然真等者』（然真等者：指真正的空性），真空是能夠遠離的對象。
【English Translation】 English version 'Huahua kongkong bu sheng hua' (華華空空不生華) (Huahua: refers to illusory appearances, Kongkong: refers to the essence of emptiness), illusory appearances are empty in nature and do not produce anything real. When illusory appearances disappear, emptiness becomes clear, but emptiness itself does not increase in purity. 'Zhang jin deng zhe' (障盡等者) (Zhang jin deng zhe: refers to afflictive obstructions, etc.), if the defilements of afflictions are completely removed, since there are no more defilements, what is there to reduce? 'De bu zeng zhe' (德不增者) (De bu zeng zhe: refers to merit not increasing), if there is neither practice nor accomplishment in this (emptiness), what can be increased? 'Ci sheng xia er hui zong zhu shi xun xi gu wang xin fen bie gu. You se deng sheng. Shi gu jie you wei ye' (此生下二會總諸識熏習故妄心分別故。有色等生。是故皆有為也) (Ci sheng xia er hui zong zhu shi xun xi gu wang xin fen bie gu. You se deng sheng. Shi gu jie you wei ye: refers to the arising of phenomena such as form due to the imprints of various habits in the Alaya consciousness and the function of deluded discriminating mind, therefore these are all conditioned dharmas), true emptiness transcends these, so it refutes these phenomena in turn, thereby revealing the true nature of emptiness. The following three paragraphs of scripture explain the practice of contemplation. First is the formal explanation. 'Wei yu deng zhe' (謂于等者) (Wei yu deng zhe: refers to the parikalpita-svabhava, etc.), this is a suggestive reference. Fully speaking, the three non-natures refer to the non-nature of characteristics, the non-nature of arising, and the non-nature of ultimate meaning. It is divided into two parts. First, the explanation of the three non-natures. One, contemplate the absence of characteristics in relation to the parikalpita-svabhava. Because there is no parikalpita-svabhava, the absence of characteristics can be revealed. Therefore, the 'Vijnaptimatrata-siddhi' says that based on these three natures, the three non-natures are explained. From this, it can be known that if there is no parikalpita-svabhava, how can the absence of characteristics be known? 'Wei bi deng zhe' (謂彼等者) (Wei bi deng zhe: refers to the parikalpita-svabhava dharmas), the parikalpita-svabhava dharmas are the principles that are falsely believed to exist by deluded emotions. This principle has no past or present, and observing it, there is neither arising nor ceasing. Second, for the dharmas of defilement and purity, they arise from conditions, and because there is no real arising, the sutra says that all dharmas do not come, therefore there is no real arising. Because there is no real arising, cessation is also unattainable. Since there was no arising in the first place, where do defilement and purity come from? Third, in the parinispanna-svabhava, saying that the previous two (parikalpita-svabhava and paratantra-svabhava) 'bu you zhe' (不有者) (bu you zhe: refers to not being truly existent), refers to the paratantra-svabhava. This is from the perspective of the two schools of emptiness. If viewed from the perspective of the Dharmalaksana school, only the parikalpita-svabhava is false. Below, the parinispanna-svabhava is re-explained from the perspective of its own nature. 'You wang xia er zhen jiu dang xing shuo' (又妄下二真就當性說) (You wang xia er zhen jiu dang xing shuo: refers to the following two sentences of scripture explaining the inherent nature of the three natures). The parikalpita-svabhava, its nature is originally non-existent, so where would there be arising and ceasing? Dependent arising is non-nature, and non-nature is emptiness, so where would there be defilement and purity? The light of enlightenment shines on the ocean of emptiness, and the whole world is like empty space, so what can be added to or subtracted from the equal nature? Master Zhenguo said that, separately speaking of the three natures, each nature has three explanations. One is to speak directly of the inherent nature, the second is to speak of the two meanings of the inherent nature, and the third is to speak of the three non-natures. Now, the first and last meanings are used to reveal the correct meaning. If the general and specific explanations are confused, the reason cannot be seen. 'Er hui zong ke zhi' (二會總可知) (Er hui zong ke zhi: refers to the previous explanation being very clear). 'Jing shi xia da wen di san ming suo li er' (經是下大文第三明所離二) (Jing shi xia da wen di san ming suo li er: refers to the following scripture being the third major part, explaining the two objects to be abandoned). First is the formal explanation of the meaning of the scripture, divided into four aspects. First is the opening and closing of the Dharmalaksana, divided into two parts. First is chanting the scripture. 'Di san xia er pan shi er' (第三下二判釋二) (Di san xia er pan shi er: refers to the third part being divided into two parts for explanation). First is the overall judgment. 'Ran zhen deng zhe' (然真等者) (Ran zhen deng zhe: refers to true emptiness), true emptiness is the object that can be abandoned.
妄法之真如也。所歷乃所離。定實有性蘊等妄染之法也。云空無者。即無此染法非無不空真如理也。統略有四。廣說則八十餘科法相。開合者。則蘊界處隨根開合也。初是下二別釋二。初示經意會中道。初是等者。良以第一義空無性故。空蘊等諸法定實有性有無相違。是故此中無彼等法。此就下會中道。即前相違義也。今云無者。以空害色故。中無色也。不壞色者。即不相礙相作義也。空是真空不妨幻色。若礙於色非真空故。自性等者。由從緣故有。有來即無故不待壞。近古不達而謂但顯空理。未曉全即妙有也。此中下二就法相顯開合。初明五蘊。亦云五陰。陰章曰。問蘊義云何。答諸所有色去未現在內外細粗遠近勝劣。彼一切略說色蘊積聚義。故如財貨積聚。乃至識蘊。此問顯得名也。又苦相廣大故。名為蘊。如經純大眾苦蘊集故等。又問。蘊義云何。實有幾是實有為何義。故觀實有耶。答此余根境是實有義。一切皆實有為舍執著實有故。觀察實有。此蘊義聲聞即實初教即空。終教即如。頓教不可說。一乘即法界。二無下空十二處也。處章云。十色界即十色處。彼不言半略也。章問曰。處義云何。答識生長門義。是處義。當知是種子義攝。三無眼下三空十八界。界章曰。云何建立界謂色蘊即十界。眼等五根界。色等
【現代漢語翻譯】 現代漢語譯本 妄法之真如（Tathata，如如）也。所經歷的乃是所要遠離的。定實有性的是蘊（Skandha，五蘊）、等同於虛妄染污的法。說『空無』，是指沒有這些染污之法，並非沒有不空的真如之理。總括起來有四種，廣泛來說則有八十餘科法相。開合來說，則是蘊、界（Dhatu，十八界）、處（Ayatana，十二處）隨著根器而開合。最初是下文二段分別解釋二。最初的『是等』，是因為第一義空無自性。空蘊等諸法如果定為實有自性，則與有無相違背。因此，這裡沒有那些法。這是就下文來會合中道，也就是前面所說的相違背的意義。現在說『無』，是因為空會損害色（Rupa，色蘊）的緣故，中道中沒有色。『不壞色』，就是不互相妨礙、互相作用的意思。空是真空，不妨礙幻化的色。如果妨礙了色，就不是真空。『自性等』，是因為從因緣而有，有來即無，所以不需要等待壞滅。近代的學者不明白這個道理，認為只是顯示空理，沒有明白全部就是妙有。這裡下文二段就法相來顯示開合。首先說明五蘊，也叫五陰。陰章說：『問：蘊的意義是什麼？』答：『所有色，過去、未來、現在、內在、外在、細微、粗大、遙遠、鄰近、殊勝、低劣，這一切略說就是色蘊的積聚義。』所以就像財貨的積聚，乃至識蘊（Vijnana Skandha）。這個提問是爲了顯明名稱。又因為苦相廣大，所以名為蘊。如經中所說『純粹的大眾苦蘊集聚』等。又問：『蘊的意義是什麼？實有幾個是實有？為什麼是實有？所以觀察實有嗎？』答：『這些其餘的根境是實有的意義。一切都是實有，爲了捨棄執著實有，所以觀察實有。』這個蘊的意義，聲聞乘認為是實有，初教認為是空，終教認為是如，頓教認為是不可說，一乘認為是法界。二、沒有下文的空十二處。處章說：『十個色入就是十色處，那裡沒有說一半省略。』章問說：『處的意義是什麼？』答：『識生長之門的意思，就是處的意義。應當知道是種子的意義所攝。』三、沒有眼下的三空十八界。界章說：『如何建立界？所謂色蘊就是十界，眼等五根界，色等
【English Translation】 English version The Suchness (Tathata) of false dharmas. What is experienced is what is to be abandoned. What is determined to have real existence are the Skandhas (five aggregates), which are like false and defiled dharmas. Saying 'empty and non-existent' means that there are no such defiled dharmas, not that there is no non-empty Suchness principle. There are four in summary, and more than eighty categories of dharma characteristics in detail. In terms of opening and closing, the Skandhas, Dhatus (eighteen realms), and Ayatanas (twelve sense bases) open and close according to the capacity of beings. Initially, the following two sections separately explain two aspects. The initial 'is etc.' is because the first meaning is emptiness and without self-nature. If the Skandhas and other dharmas are determined to have real existence, it contradicts existence and non-existence. Therefore, there are no such dharmas here. This is to reconcile the Middle Way in the following text, which is the meaning of the aforementioned contradiction. Now, saying 'non-existent' is because emptiness harms the Rupa (form aggregate), so there is no form in the Middle Way. 'Not destroying form' means not hindering or interacting with each other. Emptiness is true emptiness, which does not hinder illusory form. If it hinders form, it is not true emptiness. 'Self-nature etc.' is because it exists due to conditions, and when existence comes, it is immediately non-existence, so there is no need to wait for destruction. Modern scholars do not understand this principle and think that it only reveals the principle of emptiness, not understanding that the whole is wonderful existence. Here, the following two sections reveal opening and closing in terms of dharma characteristics. First, explain the five Skandhas, also called the five aggregates. The Skandha chapter says: 'Question: What is the meaning of Skandha?' Answer: 'All form, past, future, present, internal, external, subtle, coarse, distant, near, superior, inferior, all of this is briefly said to be the meaning of the accumulation of the form aggregate.' Therefore, it is like the accumulation of wealth, up to the Vijnana Skandha (consciousness aggregate). This question is to clarify the name. Also, because the aspect of suffering is vast, it is called Skandha. As the sutra says, 'A pure mass of suffering aggregates gathers' etc. Again, ask: 'What is the meaning of Skandha? How many are truly existent? Why are they truly existent? So, do you observe true existence?' Answer: 'These remaining roots and objects are the meaning of true existence. Everything is truly existent, in order to abandon attachment to true existence, so observe true existence.' The meaning of this Skandha, the Sravaka (hearer) vehicle considers it to be truly existent, the initial teaching considers it to be empty, the final teaching considers it to be Suchness, the sudden teaching considers it to be unspeakable, and the One Vehicle considers it to be the Dharmadhatu (realm of reality). Two, there is no empty twelve Ayatanas (sense bases) in the following text. The Ayatana chapter says: 'The ten Rupa-ayatanas are the ten form bases, there it does not say half is omitted.' The chapter asks: 'What is the meaning of Ayatana?' Answer: 'The meaning of the gate where consciousness grows is the meaning of Ayatana. It should be known that it is included in the meaning of seed.' Three, there are no three empty eighteen Dhatus (realms) under the eyes. The Dhatu chapter says: 'How to establish the Dhatus? The so-called form aggregate is the ten Dhatus, the five root Dhatus such as the eye, the form etc.'
五境界。及法處一分受想行蘊。即法界一分識蘊。七識界謂眼等六識。及意界故。故云。色心俱開有作三六觀者。義亦可見。章問。界義云何。答一切法種子義。謂依阿賴耶識中諸法種子說名界。界是因義故。又能持自相義。是界義。廣義。彼說釋。此下指廣。經無下二緣起逆順門二。初唱經。此即緣起觀也。鎮國云。緣起深義佛教所宗。乘智階差淺深多種。龍樹曰。因緣有二。一內。二外。外即水土谷牙。內即十二因緣。今正辨內。然外由內變本末相收總含法界。一大緣起。大經文內略說十重窮究性相。以顯無盡一乘之義。廣如彼疏。三乘緣起亦具十門。如瓔珞經。三乘之智觀之。各得自果。廣說如余。二明下二作釋彼之十門。皆具逆順。逆則緣滅順則緣生。此約流轉還滅以為逆順。即逆生死順生死也。若言無明緣行等。順生死也。無明滅故行滅等。逆生死也。順即流轉門。逆乃還滅門。若二門各說逆順。具如探玄第十。以其等者。三道性空故。因緣生法生無有生故。逆觀等者。以生無有故滅亦不可得。經云。諸法從本來常自寂滅相。故無可盡。此舉下例余支。經無下三染凈因果門二初唱經。四聖諦也。聖者正也。無漏正法得在心故。諦有二義。一者諦實。此約境辨如所說相。不捨離故。真實故。決定故。謂世出世
【現代漢語翻譯】 五境界（panchadhatu，即五種感官的境界）。以及法處（dharmadhatu，即法界）的一部分受（vedana，感受）、想（samjna，概念）、行（samskara，意志）蘊。即法界（dharmadhatu）一部分的識（vijnana，意識）蘊。七識界（saptavijnanadhatu）指的是眼等六識（sad vijnana，六種感官意識），以及意界（manodhatu，意識界）。所以說，『色心俱開有作三六觀』，其意義也是可以理解的。《章疏問》問：『界（dhatu）的意義是什麼？』回答：『一切法種子義。』意思是說，依據阿賴耶識（alayavijnana，藏識）中諸法的種子，稱之為界（dhatu）。界（dhatu）是因的意義。又能保持自身特性的意義，是界（dhatu）的意義。更廣義的解釋，在其他地方有說明。《彼說釋》此下指廣。經無下二緣起逆順門二。初唱經。此即緣起觀也。鎮國說：『緣起深義是佛教所宗。乘智的階梯有淺深多種。』龍樹（Nagarjuna）說：『因緣有二，一內，二外。外即水土谷牙，內即十二因緣（dvadasanga-pratityasamutpada）。』現在正是辨析內在的因緣。然而外在的因緣由內在的因緣變化而來，本末相互包含，總括了法界（dharmadhatu）。一大緣起。《大經》文內略說十重，窮究性相，以顯示無盡一乘（ekayana，唯一乘）的意義。詳細內容如彼疏。三乘（triyana，聲聞乘、緣覺乘、菩薩乘）的緣起也具備十門，如《瓔珞經》。三乘（triyana）的智慧觀照它，各自得到自己的果報。詳細的解說在其他地方。二明下二作釋彼之十門，都具備逆順。逆則緣滅，順則緣生。這是從流轉和還滅的角度來說的逆順。即逆生死和順生死。如果說無明緣行等，是順生死。無明滅故行滅等，是逆生死。順即流轉門，逆乃還滅門。如果二門各自說逆順，詳細內容如《探玄記》第十。以其等者，三道性空故。因緣生法生無有生故。逆觀等者，以生無有故滅亦不可得。經云：『諸法從本來常自寂滅相，故無可盡。』此舉下例余支。經無下三染凈因果門二初唱經。四聖諦（catvari-arya-satyani）也。聖者正也。無漏正法得在心故。諦有二義，一者諦實，此約境辨如所說相，不捨離故，真實故，決定故，謂世出世。
【English Translation】 The five realms (panchadhatu, the five sense realms). And the aggregates of sensation (vedana), perception (samjna), and volition (samskara), which are part of the dharma realm (dharmadhatu). That is, the aggregate of consciousness (vijnana) which is part of the dharma realm (dharmadhatu). The seven consciousness realms (saptavijnanadhatu) refer to the six consciousnesses (sad vijnana, six sense consciousnesses) such as eye consciousness, and the mind realm (manodhatu, realm of consciousness). Therefore, it is said, 'When both form and mind are open, there are three six contemplations,' the meaning of which is also understandable. The Chapter Commentary asks: 'What is the meaning of realm (dhatu)?' The answer is: 'The meaning of the seeds of all dharmas.' That is to say, based on the seeds of all dharmas in the alaya consciousness (alayavijnana, storehouse consciousness), it is called realm (dhatu). Realm (dhatu) is the meaning of cause. It also has the meaning of maintaining its own characteristics, which is the meaning of realm (dhatu). A broader explanation is given elsewhere. 'That explanation' below refers to the broader meaning. The sutra does not have the following two sections: the two doors of arising and ceasing in forward and reverse order. The first section chants the sutra. This is the contemplation of dependent origination. Zhenguo said: 'The profound meaning of dependent origination is what Buddhism upholds. The steps of wisdom have many levels, shallow and deep.' Nagarjuna said: 'There are two kinds of conditions, internal and external. External conditions are water, soil, grains, and sprouts; internal conditions are the twelve links of dependent origination (dvadasanga-pratityasamutpada).' Now we are precisely analyzing the internal conditions. However, external conditions are transformed from internal conditions, the beginning and the end contain each other, and encompass the entire dharma realm (dharmadhatu). The great dependent origination. The Great Sutra briefly explains ten layers, thoroughly investigating the nature and characteristics, in order to reveal the meaning of the endless One Vehicle (ekayana, the only vehicle). Detailed content is as in that commentary. The dependent origination of the Three Vehicles (triyana, Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) also possesses ten doors, as in the Inra's Net Sutra. The wisdom of the Three Vehicles (triyana) contemplates it, and each obtains their own fruit. Detailed explanations are elsewhere. The second section explains the ten doors, all of which possess forward and reverse order. Reverse is the cessation of conditions, forward is the arising of conditions. This is the forward and reverse order from the perspective of flowing and returning. That is, reversing birth and death and following birth and death. If it is said that ignorance conditions action, etc., it is following birth and death. When ignorance ceases, action ceases, etc., it is reversing birth and death. Following is the door of flowing, reversing is the door of returning. If the two doors each speak of forward and reverse order, detailed content is as in the tenth chapter of Tantxuanji. Because they are equal, the nature of the three paths is empty. Because conditioned dharmas arise, there is no arising. Contemplating in reverse order, etc., because there is no arising, cessation is also unattainable. The sutra says: 'All dharmas from the beginning are always in a state of tranquil extinction, therefore there is nothing to exhaust.' This example is given to illustrate the remaining branches. The sutra does not have the following three sections: the two doors of defilement and purity, cause and effect. The first section chants the sutra. The Four Noble Truths (catvari-arya-satyani). 'Saintly' means correct. Because undefiled correct dharma is obtained in the mind. 'Truth' has two meanings, one is 'true and real,' this is explained from the perspective of the object, like the characteristics that are spoken of, not abandoning, therefore real, therefore definite, referring to both worldly and supramundane.
二種因緣必無虛妄差失故。二審諦。此就智明聖智觀彼審不虛故。凡夫雖有苦集而不審實。不得稱諦。無倒聖智審知境故。故名聖諦。瑜伽云由二緣故名諦。一法性故。二勝解故。凡夫有初無後。聖具二故偏稱聖諦。法性是諦實勝解即審諦。三染下二作釋。言世間因果者。欲顯四諦義。通大小事理具足不同。十二因緣但事而無理。名廣而事略。事亦不具。但有苦集而無道故。六波羅蜜但顯出世間而無世間。今言苦集是世間因果。顯四諦包含具足相也。所知所斷無改易故。謂苦是下出諦體相也。逼迫名苦。雖釋別名亦即辨相。逼迫身心是苦行相故。是生死報者。指體也。體即有漏色心業所招報也。集是彼因者。積集增長名集。亦是出名相也。謂是等者。出體也。厭苦斷集能化教法出興意也。上是染因果滅道等者。凈因果也。滅是涅槃者。寂靜名滅顯名相也。涅槃者。出體也。道等者。即止觀八正道等。令欣等者。示教意也。此約相說通大小乘。智論云。小乘三是有相滅是無相。大乘四皆無相。皆空者。即空即如也。然天臺有四四諦。一生滅。二無生。三無量。四無作。束之唯性相。相開生滅無量。四無作束之唯性相。相開生滅無量。性開無生無作。若以名必召實。今經具四。若約所詮正當無作。兼攝無生。何者。若但解
【現代漢語翻譯】 現代漢語譯本 兩種因緣必定沒有虛妄差錯的緣故，一是審諦（審察真實）。這是就智明聖智（具有智慧和明辨的聖者所擁有的智慧）觀察它審察而不虛假而言。凡夫雖然有苦集（痛苦和痛苦的根源），但不審察真實，不能稱為諦（真理）。無倒聖智（沒有顛倒的聖者智慧）審知境界的緣故，所以名為聖諦（聖者的真理）。《瑜伽師地論》說，由於兩種緣故名為諦（真理）：一是法性（事物本性）的緣故，二是勝解（殊勝的理解）的緣故。凡夫有前者而無後者，聖者具備二者，所以偏稱為聖諦（聖者的真理）。法性是諦實（真實的真理），勝解即審諦（審察的真理）。 三染下二作解釋。所說的世間因果，是爲了顯示四諦（苦、集、滅、道）的意義。四諦通大小乘，事理具足，不同於十二因緣（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死），十二因緣只有事而無理，名為廣而事略，事也不具足，只有苦集而沒有道。六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）只顯示出世間而沒有世間。現在說苦集是世間因果，顯示四諦包含具足的相貌。 所知所斷沒有改變的緣故，所說的苦是下出諦的體相。逼迫名為苦，雖然解釋別名，也即是辨別相貌。逼迫身心是苦的行相的緣故。『是生死報者』，指的是體。體即是有漏色心業所招感的果報。集是彼因，積集增長名為集，也是出名相。『謂是等者』，是出體。厭苦斷集能化教法出興的意義。上面是染因果，滅道等是凈因果。滅是涅槃，寂靜名為滅，顯示名相。涅槃者，是出體。道等，即止觀八正道等。令欣等，是示教的意義。這是約相說，通大小乘。《智論》說，小乘三是有相，滅是無相。大乘四皆無相，皆空者，即空即如。然而天臺宗有四種四諦：一生滅，二無生，三無量，四無作。歸束起來只有性相。相開為生滅無量。四無作歸束起來只有性相。相開為生滅無量。性開為無生無作。如果以名必召實，現在這部經具足四種。如果約所詮，正當無作，兼攝無生。為什麼呢？如果只理解
【English Translation】 English version Due to two kinds of causes and conditions, there will definitely be no false errors. The first is 'scrutiny of truth' (examining reality). This refers to the wise and enlightened sage's wisdom (the wisdom possessed by sages with wisdom and discernment) observing it with scrutiny and without falsehood. Although ordinary people have suffering and its origin (苦集, duhkha and its origin), they do not scrutinize reality, so they cannot be called 'truth' (諦, satya). Because the non-inverted sage's wisdom (無倒聖智) scrutinizes the realm, it is called 'noble truth' (聖諦, arya-satya). The Yoga-sastra says that it is called 'truth' (諦, satya) for two reasons: one is because of the nature of reality (法性, dharma-nature), and the other is because of superior understanding (勝解, adhimoksha). Ordinary people have the former but not the latter, while sages possess both, so they are particularly called 'noble truths' (聖諦, arya-satya). The nature of reality is 'true reality' (諦實, satya-tathata), and superior understanding is 'scrutiny of truth' (審諦, scrutiny of truth). The following two explanations are made under the heading of 'three defilements'. The so-called worldly cause and effect is to reveal the meaning of the Four Noble Truths (四諦, catvāri āryasatyāni: suffering, its origin, its cessation, and the path). The Four Noble Truths encompass both the Mahayana and Hinayana, with complete principles and phenomena, unlike the Twelve Nidanas (十二因緣, dvādaśāṅga pratītyasamutpāda: ignorance, action, consciousness, name and form, the six entrances, contact, sensation, craving, grasping, becoming, birth, old age and death), which only have phenomena without principles, called broad but with few phenomena, and the phenomena are also incomplete, only having suffering and its origin but not the path. The Six Paramitas (六波羅蜜, ṣaṭpāramitā: generosity, morality, patience, diligence, concentration, and wisdom) only reveal the transcendent world without the mundane world. Now, saying that suffering and its origin are worldly cause and effect reveals the complete aspect of the Four Noble Truths. Because what is known and what is to be abandoned are not changed, the so-called suffering is the essence of the lower truth. 'Compelling' is called suffering, and although explaining different names, it is also distinguishing aspects. Compelling the body and mind is the aspect of suffering. 'Those who are rewarded with birth and death' refers to the essence. The essence is the reward caused by defiled form, mind, and karma. 'Origin is its cause', accumulation and growth are called origin, which is also a name. 'What is meant by this' is the essence. Disgusting suffering and cutting off the origin can transform the meaning of the emerging teaching. The above is the defiled cause and effect, and cessation and the path are the pure cause and effect. Cessation is Nirvana (涅槃, nirvāṇa), stillness is called cessation, revealing the name. Nirvana (涅槃, nirvāṇa) is the essence. The path is the Eightfold Noble Path (八正道, aṣṭāṅgamārga: right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), etc. 'To make happy' is the meaning of teaching. This is about the aspect, encompassing both the Mahayana and Hinayana. The Mahaprajnaparamita Sastra says that the Hinayana has three with form, and cessation is without form. The Mahayana has four without form, all empty, which is emptiness and suchness. However, the Tiantai school has four types of Four Noble Truths: arising and ceasing, non-arising, immeasurable, and non-doing. Gathering them together, there are only nature and characteristics. The characteristics open into arising and ceasing, and immeasurable. The four non-doings gather together, there are only nature and characteristics. The characteristics open into arising and ceasing, and immeasurable. The nature opens into non-arising and non-doing. If a name must summon reality, then this sutra has all four. If it is about what is being explained, it is properly non-doing, also encompassing non-arising. Why? If only understanding
苦無苦名苦聖諦。解集無和合。解滅無滅。解道無道。達四緣生故空。則當無生。若了陰入皆如無苦可舍。無明塵勞即是菩提。無集可斷。生死即涅槃無滅可證。邊邪皆中正。無道可修。無苦無集即無世間。無滅無道即無出世間。不取不捨同一中道。又無苦可舍非是空故。無有可舍以體即如。如外無苦何所舍耶。此句言如如尚似空。集中無明塵勞皆即菩提。豈同前空。菩提體外無別可斷。不同無生空無可斷。前則空中無花。云何可摘。今則色則是空。波即是水不可除波。非同滅色。生死即涅槃。非是體空。無可生滅。邊邪皆中正。非離邊外別有中道。非離邪外別有正道。亦非無邊無邪無可修也。即是今經圓通無礙一味法也。故當無作。經無智下第四境智慧所門二。初唱經。四境下二作釋。知空等者。經云。若說有覺猶未離幻。是故無智所知等者。經云。本無菩提及與涅槃。又經云。設更有法勝過菩提涅槃。我亦說如夢如幻。文殊般若分云。若知我性即知無法。若知無法即無境界。若無境界即無所依。若無所依即無所住。若無所住即住平等。若住平等則無能所故曰無住。鎮國曰。我即法性更不證入。法性無性復何所入。又曰。然有二意。一上二句明一性不分故無能所。猶如一指不能自觸。二法性無性復何所入。明性空故
【現代漢語翻譯】 現代漢語譯本：沒有名為『苦』的苦聖諦（Dukkha Satya，四聖諦之一，指世間的苦難），理解『集』（Samudaya，四聖諦之一，指苦難的根源）時，沒有和合（產生）。理解『滅』（Nirodha，四聖諦之一，指苦難的止息）時，沒有滅（可得）。理解『道』（Magga，四聖諦之一，指通往止息苦難的道路）時，沒有道（可修）。通達四緣（四大元素：地、水、火、風）生起故為空性，則應當沒有生起。如果了悟五蘊（陰）、十二入（入）皆如幻象，沒有『苦』可以捨棄。無明（Avidya）和塵勞（Klesha）即是菩提（Bodhi，覺悟），沒有『集』可以斷除。生死（Samsara）即是涅槃（Nirvana，寂滅），沒有『滅』可以證得。邊見（Anta）和邪見（Mithya）皆是中正（Madhyama，中道），沒有『道』可以修習。沒有『苦』和『集』，即沒有世間（Loka）。沒有『滅』和『道』，即沒有出世間（Lokottara）。不取不捨，同一中道（Madhyamapratipada）。 又沒有『苦』可以捨棄，不是因為它是空性（Sunyata），而是因為它的本體即是『如』（Tathata，真如）。在『如』之外沒有『苦』，又從何捨棄呢？這句話說，『如如』尚且類似空性。『集』中的無明和塵勞，皆即是菩提，豈能等同於之前的空性？菩提的本體之外沒有其他可以斷除的，不同於無生空（Anutpada-sunyata），沒有可以斷除的。前者如同空中無花，如何採摘？現在則是色（Rupa，物質）即是空，波浪即是水，不可去除波浪，不同於滅色。生死即是涅槃，不是本體空性，沒有可以生滅的。邊見和邪見皆是中正，不是離開邊見之外另有中道，不是離開邪見之外另有正道，也不是沒有邊見和邪見，無可修習。這就是現在這部經所說的圓通無礙、一味之法。所以應當沒有造作（Asamskrta）。 《經》中『無智』（Ajñana）之下的第四境，是智慧所門（Jnana-visaya-dvara）的第二部分。首先唱誦經文，『四境』之下是第二部分，作出解釋。『知空等者』，《經》中說：『如果說有覺知，仍然沒有離開幻象。』所以『無智所知等者』，《經》中說：『本來沒有菩提以及涅槃。』又《經》中說：『假設還有一種法勝過菩提涅槃，我也說它如夢如幻。』《文殊般若分》中說：『如果知道我的自性，即知道沒有法。如果知道沒有法，即沒有境界。如果沒有境界，即沒有所依。如果沒有所依，即沒有所住。如果沒有所住，即住在平等。如果住在平等，則沒有能所。』所以說『無住』。鎮國說：『我即是法性（Dharmata），更不需要證入。法性無性，又有什麼可以證入的呢？』又說：『然而有兩種意思。一是上面兩句說明一性不分，所以沒有能所，猶如一指不能自己觸碰自己。二是法性無性，又有什麼可以證入的呢？』說明性空（Svabhava-sunyata）的緣故。
【English Translation】 English version: There is no suffering truth (Dukkha Satya) named 'suffering'. In understanding 'arising' (Samudaya), there is no combination (of causes). In understanding 'cessation' (Nirodha), there is no cessation (to be attained). In understanding 'path' (Magga), there is no path (to be practiced). Realizing that the four conditions (the four great elements: earth, water, fire, and wind) arise as emptiness, then there should be no arising. If one understands that the five aggregates (Skandha) and the twelve entrances (Ayatana) are all like illusions, there is no 'suffering' to be abandoned. Ignorance (Avidya) and defilements (Klesha) are none other than enlightenment (Bodhi), and there is no 'arising' to be severed. Samsara (birth and death) is none other than Nirvana (cessation), and there is no 'cessation' to be realized. Extreme views (Anta) and wrong views (Mithya) are all the Middle Way (Madhyama), and there is no 'path' to be cultivated. Without 'suffering' and 'arising', there is no world (Loka). Without 'cessation' and 'path', there is no transcendence of the world (Lokottara). Neither grasping nor abandoning, it is the same Middle Way (Madhyamapratipada). Furthermore, there is no 'suffering' to be abandoned, not because it is emptiness (Sunyata), but because its essence is 'suchness' (Tathata). Outside of 'suchness', there is no 'suffering', so what is there to abandon? This statement says that 'suchness' is even similar to emptiness. The ignorance and defilements in 'arising' are all none other than enlightenment, how can they be equated with the previous emptiness? Outside of the essence of enlightenment, there is nothing else to be severed, unlike unarisen emptiness (Anutpada-sunyata), there is nothing to be severed. The former is like flowers in the sky, how can they be picked? Now, form (Rupa) is emptiness, and waves are water, the waves cannot be removed, unlike ceasing form. Samsara is Nirvana, it is not the emptiness of essence, there is nothing to be born or cease. Extreme views and wrong views are all the Middle Way, it is not that there is a Middle Way apart from extreme views, it is not that there is a right view apart from wrong views, nor is it that there are no extreme views and wrong views, and nothing to be cultivated. This is the unobstructed, all-pervading, one-flavored Dharma spoken of in this sutra. Therefore, there should be no fabrication (Asamskrta). In the Sutra, the fourth realm under 'no wisdom' (Ajñana) is the second part of the door of the object of wisdom (Jnana-visaya-dvara). First, the sutra text is chanted, and below 'four realms' is the second part, making an explanation. 'Those who know emptiness, etc.', the Sutra says: 'If it is said that there is awareness, one has still not left illusion.' Therefore, 'those who know what is not wisdom, etc.', the Sutra says: 'Originally, there is no enlightenment as well as Nirvana.' And the Sutra says: 'Suppose there is a Dharma that surpasses enlightenment and Nirvana, I also say that it is like a dream and an illusion.' The Manjushri Prajna section says: 'If you know my nature, you know that there is no Dharma. If you know that there is no Dharma, there is no realm. If there is no realm, there is nothing to rely on. If there is nothing to rely on, there is nothing to abide in. If there is nothing to abide in, you dwell in equality. If you dwell in equality, there is no subject or object.' Therefore, it is said 'no abiding'. Zhenguo said: 'I am the Dharma-nature (Dharmata), and there is no need to enter into it. Since Dharma-nature is without nature, what is there to enter into?' He also said: 'However, there are two meanings. First, the above two sentences explain that the one nature is undivided, so there is no subject or object, just as one finger cannot touch itself. Second, since Dharma-nature is without nature, what is there to enter into?' Explaining the reason for self-nature emptiness (Svabhava-sunyata).
無能所入。亦如虛空不住虛空。文殊分又云。佛告文殊。汝于佛法豈不趣求。文殊言。世尊。我今不見有法非佛法者。何所趣求。此即一性意也。佛又問云。汝于佛法。已成就耶。文殊言。我都不見法可名佛。法何所成就。此即性空意也。佛又問。汝豈不得無著性耶。文殊答曰。我即無著性豈無著。性復得無著性。此即我即法性更不證入。唯一如如何有能所得哉。此皆今經之廣文也。問前下二問答顯宗二。初異乘躡跡。問此中文雖中道義有二問。一即前後相違。二則疑今滅色。前拂疑中。空即是色色存也。今云。都無故似相違。二乘不達疑今滅色也。答前下二經旨圓通答不礙存者。清涼曰。即空之色為妙色故不礙存也。即色之空為真空。未嘗不盡矣。今此都亡即色之空也。未嘗不立即空之色也。鎮國曰。般若不壞四句豈無妙有不礙存。未嘗不立有句也。都亡未嘗不盡無句也。合二則兩亦形。奪則俱非。有則妙有。豈非正詮一性哉。大品下引證諸法無所有。即無妄法之有。是都亡無句也。如是有此乃則有妄法之無。是未嘗不立有句也。此就等者。即所離中無定性實有也。前據如是有者。即空之有不思議之有也。又前下顯正義中三義也。一法者。一味無差別法也。二義即空有二門。隨說無違者。互融相是不同空宗空。即是
【現代漢語翻譯】 現代漢語譯本 無能進入的境界。也像虛空一樣，不住于虛空。文殊分中又說：佛告訴文殊，『你對於佛法難道沒有追求嗎？』文殊說：『世尊，我現在不見有任何法不是佛法，我追求什麼呢？』這正是一性的含義。佛又問：『你對於佛法，已經成就了嗎？』文殊說：『我都不見有法可以稱為佛法，成就什麼呢？』這正是性空的含義。佛又問：『你難道沒有得到無著性嗎？』文殊回答說：『我就是無著性，難道無著性還需要得到無著性嗎？』這意思是說，我就是法性，更不需要去證入，唯一如如，怎麼可能有所得呢？』這些都是《今經》中的廣義內容。問：前面和下面的兩個問答，顯示了宗的兩個方面。最初是異乘追尋軌跡。問：這段文字中雖然有中道的意義，但有兩個疑問。一是前後互相矛盾，二是懷疑現在滅色。前面拂除疑惑，空即是『存』。現在說『都無』，似乎互相矛盾。二乘不明白，懷疑現在滅色。答：前面和下面的兩個經旨圓通，回答了不妨礙『存』的問題。清涼說：『即空的色是妙色，所以不妨礙『存』。即色之空是真空，未嘗不盡。』現在這個『都亡』，就是即色之空，未嘗不立即空的色。鎮國說：『般若不壞四句，難道沒有妙有不妨礙『存』？未嘗不立有句。都亡未嘗不盡無句。』合二者，兩方面都顯現，奪去則兩方面都不是，有則妙有，豈不是正詮釋一性？《大品》下面引證諸法無所有，即沒有虛妄法的『有』，是『都亡』無句。如是有此，乃至於有虛妄法的『無』，是『未嘗不立有句』。這裡就『等』來說，即所離中沒有定性實有。前面根據『如是有』來說，即空之有，不可思議之有。又，前面和下面顯示正義中有三個意義。一法，是一味無差別的法。二義，即空有二門，隨說沒有違背，互相融合，不同於空宗的空，即是
【English Translation】 English version Inability to enter. It is also like the void, not dwelling in the void. The Manjusri section also says: The Buddha told Manjusri, 'Do you not seek the Buddha-dharma?' Manjusri said, 'World Honored One, I now see no dharma that is not the Buddha-dharma, what do I seek?' This is precisely the meaning of one nature. The Buddha then asked, 'Have you achieved the Buddha-dharma?' Manjusri said, 'I do not see any dharma that can be called Buddha-dharma, what is there to achieve?' This is precisely the meaning of emptiness of nature. The Buddha then asked, 'Have you not attained the nature of non-attachment?' Manjusri replied, 'I am the nature of non-attachment, does the nature of non-attachment need to attain the nature of non-attachment?' This means that I am the Dharma-nature, and there is no need to enter into it. The only Suchness, how can there be anything to be attained?' These are all broad meanings in the 'Present Sutra'. Question: The two questions and answers above and below reveal two aspects of the doctrine. Initially, it is the other vehicles tracing the tracks. Question: Although there is the meaning of the Middle Way in this passage, there are two questions. One is that the front and back contradict each other, and the other is that there is doubt about the extinction of form now. The front dispels doubts, emptiness is 'existence'. Now saying 'all gone' seems contradictory. The two vehicles do not understand and doubt the extinction of form now. Answer: The two sutra meanings above and below are perfectly integrated, answering the question of not hindering 'existence'. Qingliang said: 'The form that is emptiness is wonderful form, so it does not hinder 'existence'. The emptiness that is form is true emptiness, never not exhausted.' Now this 'all gone' is the emptiness that is form, never not immediately the form that is emptiness. Zhenguo said: 'Prajna does not destroy the four phrases, how can there be wonderful existence that does not hinder 'existence'? Never not establishing the phrase of existence. All gone never not exhausting the phrase of non-existence.' Combining the two, both aspects appear, taking away, then both aspects are not, if there is, then wonderful existence, is it not precisely explaining one nature? The Mahaprajnaparamita Sutra below cites that all dharmas are without ownership, that is, there is no false dharma's 'existence', it is the 'all gone' phrase of non-existence. If there is this, then there is even the 'non-existence' of false dharmas, it is the 'never not establishing the phrase of existence'. Here, in terms of 'equal', there is no fixed real existence in what is separated. The front is based on 'if there is this', that is, the existence of emptiness, the inconceivable existence. Also, above and below, revealing the correct meaning, there are three meanings. One dharma is the dharma of one taste without difference. Two meanings, that is, the two doors of emptiness and existence, saying without contradiction, mutually integrating, different from the emptiness of the emptiness school, that is
真有即為妄。清涼曰。性空通於初頓終教。妙有即是實教。若通於空有二互交徹。具德即是圓教。經以下第四明所得。此經大科有五。初則斷疑以生信。次則顯理令正解。三則起行而斷惑。四明所得以顯果。五乃嘆法以贊德。是則當機稟教依修克證。一道始終。豈可但將所離一科斷除眾生情計。經家說示行者。令解理中無。此便謂說空。抑歸權始不觀此科。二轉依果。無得而大得當機獲益耶。然此所得若通論般若雖有權實。皆為三人所得。故經云。若有情類于聲聞乘性決定者。聞此法已速能證得自無漏地。乃至於無上乘性決定者。聞此法已。速證無上正等菩提等。又疏主曰。般若亦為二乘。良以法華之前未經破會。通說三乘法。具獲三乘益。今經雖唯說大兼斷彼疑與其進也。于中二。初牒前起后二。初唱經。二判釋言以下牒經科釋也。前云無智亦無得故。今躡為因行由是而得果。如是則前明所離。是斷惑。今明所得。是證果也。清涼曰。無所得即般若相。由得般若無得智慧故方得也。故引大品無得而得。大品又云。以無所得而為方便。祖曰。若不住事理生死涅槃。則事理無礙之方便也。疏主曰。由觀真空方成諸行。是故十度等行皆由空成。菩提等果皆由空立。是故從此真空無住建立諸法。又令諸法得相即相入。無障無
【現代漢語翻譯】 現代漢語譯本 『真有』即是虛妄。清涼（指清涼澄觀，唐代華嚴宗高僧）說：『性空』之理貫通初頓終三教，『妙有』即是實教。如果貫通空有二者，互相交融，那就是具德圓教。《經》以下第四部分闡明所得之果。此經大科分為五部分：首先是斷除疑惑以生起信心；其次是顯明真理以使人正確理解；再次是發起修行以斷除迷惑；第四是闡明所得以彰顯果位；最後是讚歎佛法以讚美功德。這樣，當機者（指接受佛法教誨的根機成熟者）稟受教誨，依教修行，最終證得果位，自始至終遵循同一道路。豈可僅僅將所要遠離的一科斷除，就斷除了眾生的情執妄念？經家向修行者開示，令其理解理體中本無所得。如果因此就認為這是在說空，而歸於權教的開端，那就不觀察這一科的二轉依果（指轉舍煩惱障和所知障所得的果），無所得而大有所得，當機者因此獲得利益。然而，這所得之果，如果通論般若，雖有權實之分，都是為聲聞、緣覺、菩薩三乘人所得。所以經中說：『若有情眾生，于聲聞乘的根性已決定者，聽聞此法后，迅速能夠證得自己的無漏地（指脫離煩惱的境界）；乃至對於無上乘的根性已決定者，聽聞此法后，迅速證得無上正等菩提（指最高的覺悟）等等。』又疏主（指《金剛經》的註釋者）說：『般若也為二乘（指聲聞乘和緣覺乘）而說。』這是因為在《法華經》之前，佛法未經破斥融合，所以通說三乘之法，使三乘人都獲得利益。如今此經雖然只說大乘，但也兼顧斷除他們的疑惑，並促使他們精進。其中分為二部分：首先是承接前文以引出後文；二、初唱經，二、判釋言以下是承接經文來科判解釋。前面說『無智亦無得』，現在承接前文，說明因行是由此而得果。這樣，前面闡明所要遠離的，是斷除迷惑；現在闡明所得的，是證得果位。清涼說：『無所得即是般若的體相。』因為得到般若的無所得智慧，所以才能證得果位。所以引用《大品般若經》中的『無得而得』。《大品般若經》又說：『以無所得而作為方便。』祖師（指禪宗祖師）說：『如果不執著於事理、生死、涅槃，那麼事理就無有障礙，這就是方便。』疏主說：『由於觀照真空，才能成就各種修行。』因此，佈施等十度等修行，都是由空性而成就；菩提等果位，都是由空性而建立。因此，從這真空無住的境界中，建立諸法，又使諸法得以相互即入，沒有障礙。
【English Translation】 English version 『True existence』 is actually illusion. Qingliang (referring to Qingliang ChengGuan, a prominent Huayan Buddhist monk in the Tang Dynasty) said: 『The principle of emptiness (性空, xing kong)』 penetrates the initial, sudden, and final teachings; 『wonderful existence (妙有, miao you)』 is the true teaching. If one understands both emptiness and existence, and they interpenetrate each other, that is the virtuous and complete teaching. The fourth part of the sutra below explains the attainment of the fruit. The major divisions of this sutra are five: first, to dispel doubts and generate faith; second, to reveal the truth and enable correct understanding; third, to initiate practice and eliminate delusion; fourth, to clarify attainment and manifest the fruit; and fifth, to praise the Dharma and extol its virtues. Thus, the receptive disciple (當機者, dang ji zhe) receives the teachings, practices accordingly, and ultimately attains enlightenment, following the same path from beginning to end. How can one merely eliminate the section on what is to be abandoned and thereby eliminate the emotional attachments and delusions of sentient beings? The sutra masters instruct practitioners to understand that there is nothing to be gained in the principle. If one therefore considers this to be speaking of emptiness and returns to the beginning of the provisional teaching, then one does not observe the two transformations of the fruit (二轉依果, er zhuan yi guo) in this section, the great attainment of no attainment, and the benefit gained by the receptive disciple. However, this attainment, if discussed generally in terms of Prajna, although there are provisional and true aspects, is attained by the three vehicles (聲聞乘, sheng wen cheng; 緣覺乘, yuan jue cheng; 菩薩乘, pu sa cheng). Therefore, the sutra says: 『If there are sentient beings whose nature is determined for the Hearer Vehicle (聲聞乘, sheng wen cheng), upon hearing this Dharma, they can quickly attain their own non-outflow ground (無漏地, wu lou di) (referring to the state of being free from afflictions); and even those whose nature is determined for the Unsurpassed Vehicle, upon hearing this Dharma, they quickly attain Unsurpassed Complete Enlightenment (無上正等菩提, wu shang zheng deng pu ti), etc.』 Furthermore, the commentator (疏主, shu zhu) says: 『Prajna is also taught for the Two Vehicles (二乘, er cheng) (referring to the Hearer Vehicle and the Solitary Realizer Vehicle).』 This is because before the Lotus Sutra, the Dharma had not been refuted and integrated, so the teachings of the Three Vehicles were taught generally, allowing all three vehicles to gain benefit. Although this sutra now only speaks of the Great Vehicle, it also addresses and eliminates their doubts and encourages their progress. It is divided into two parts: first, connecting the previous text to introduce the following text; second, first, chanting the sutra, and second, interpreting the meaning. The following is an interpretation of the sutra based on the preceding text. The previous text said 『no wisdom and no attainment,』 and now, following the previous text, it explains that the cause of practice is how one attains the fruit. Thus, the previous text clarified what is to be abandoned, which is the elimination of delusion; now, it clarifies what is attained, which is the attainment of the fruit. Qingliang said: 『No attainment is the essence of Prajna.』 Because one obtains the wisdom of no attainment of Prajna, one can attain the fruit. Therefore, it quotes 『attaining without attaining』 from the Great Perfection of Wisdom Sutra (大品般若經, Da Pin Ban Ruo Jing). The Great Perfection of Wisdom Sutra also says: 『Using no attainment as a means.』 The Patriarch (祖師, zu shi) (referring to a Zen Patriarch) said: 『If one does not cling to phenomena, principle, samsara, or nirvana, then phenomena and principle are unobstructed, and this is the means.』 The commentator says: 『Because of contemplating true emptiness, one can accomplish all practices.』 Therefore, the ten perfections (十度, shi du), such as giving, are all accomplished by emptiness; the fruits such as Bodhi are all established by emptiness. Therefore, from this state of true emptiness and non-abiding, all dharmas are established, and all dharmas are allowed to interpenetrate each other without obstruction.
礙等。並是此門之大用也。又無得者。要須足跡不存。蕩然凈掃。方云無得。清涼曰。非但相有性無而已。謂諸宗計多有此說。但空自性不空於法。如法相宗但無遍計非無依他。設學三論。不得意者亦云。法無自性故說為空。則令相不空矣。今無性緣生故有。有體即空緣生無性故空。空而常有要互交徹。方是真空妙有。其言大同而旨有異。政觀以來尚不達此。經菩下二正明所得二。先明得斷果二。初舉人依法二。初唱經。二判釋。言斷果者。斷所顯故。明依等者。即依前無得般若智慧法行也。若無般若余度皆不到岸。經心下二斷障得果三。初行成二。初唱經。二斷下二作釋。初科判。次牒釋。行成者。總示。謂惑下別顯。謂煩惱障障心。心不解脫故造業輪轉。所知障障慧。慧不解脫故不了自心。不達諸法性相。縱出三界亦滯下乘不得成佛。今得般若深慧。二障種現俱亡得二解脫故。不礙等也。經無下二斷障二。初唱經。二斷下二作釋。言魔冤之怖者。天魔外道現形以怖行者。廣如起信本末論說。顛倒夢想者。生住異滅。疏主例釋。以夢皆能眠。眾生於我我所中而不覺知故。夢所見境無而謂有故。名顛倒。由本凈心為無明所眠。夢於四相起諸煩惱。今得般若智。日破煩惱夢。了諸法空故。云惡因盡也。經究下三得果二。
【現代漢語翻譯】 現代漢語譯本： 『礙等』，指的是沒有障礙等等。這正是此法門的最大用處。又說『無得』，是要做到足跡不留，徹底清掃乾淨，才能稱得上是『無得』。清涼澄觀大師說：『不僅僅是現象有而自性空。』許多宗派的說法也類似這樣，但他們認為空的是自性，而不是法。例如法相宗認為沒有遍計所執性，但有依他起性。如果學習三論宗不得要領，也會說：『法沒有自性，所以說是空。』這樣就使得現象不空了。現在因為無自性而由因緣生起，所以說有；有的本體即是空，因為由因緣生起而無自性，所以說是空。空和有要互相交融貫通，才是真正的真空妙有。』這些說法大體相同，但旨趣有所不同。正觀以來，尚且不能通達這個道理。 接下來的經文，菩提薩埵以下，正式闡明所得的兩種果報。首先闡明斷除煩惱所得的果報，分為兩部分：一是舉出修行的人，二是依據佛法。首先是唱誦經文，然後是判別解釋。說『斷果』，是因為斷除煩惱才能顯現果報。說明『依等』，就是依據前面的『無得』般若智慧法行。如果沒有般若智慧，其他的法門都不能到達彼岸。 經文『心無掛礙』以下，闡明斷除障礙所得的三種果報。首先是修行成就，分為兩部分：一是唱誦經文，二是斷除煩惱以下進行解釋。首先是科判，然後是逐句解釋。『行成』是總體的說明。『謂惑』以下是分別顯示。煩惱障會障礙心，心不得解脫，因此造業輪轉。所知障會障礙智慧，智慧不得解脫，因此不能明瞭自心，不能通達諸法的體性和現象。即使超出三界，也會停留在下乘，不能成就佛果。現在得到般若甚深智慧，兩種障礙的種子和現行都消亡，得到兩種解脫，所以沒有障礙等等。 經文『無有恐怖』以下，闡明斷除障礙。首先是唱誦經文，然後是『斷除煩惱』以下進行解釋。所說的『魔冤之怖』，是指天魔外道顯現形體來恐嚇修行的人，詳細情況可以參考《起信論本末》。『顛倒夢想』，是指生、住、異、滅四相。疏主用夢來舉例解釋，因為夢都能使人昏睡，眾生在『我』和『我所』中不能覺察，因此夢中所見的境界虛無卻認為是真實存在，所以稱為顛倒。由於原本清凈的心被無明所矇蔽，在夢中對四相生起各種煩惱。現在得到般若智慧，如太陽照破煩惱之夢，明瞭一切法皆空，所以說惡因都消盡了。 經文『究竟涅槃』以下，闡明得到的果報。
【English Translation】 English version: 'Absence of hindrance, etc.' refers to having no obstacles, and so on. This is precisely the greatest use of this Dharma gate. Furthermore, 'no attainment' means that one must leave no trace and sweep everything clean to be considered 'no attainment.' Qingliang Chengguan (a prominent Huayan Buddhist master) said: 'It's not just that phenomena exist while their self-nature is empty.' Many schools of thought have similar views, but they believe that it is the self-nature that is empty, not the Dharma. For example, the Faxiang school believes that there is no parikalpita-svabhava (completely imagined nature), but there is paratantra-svabhava (other-dependent nature). If one studies the Sanlun school (Madhyamaka) without grasping the essence, they might also say: 'Dharma has no self-nature, so it is said to be empty.' This would make phenomena not empty. Now, because of no self-nature, it arises from conditions, so it is said to exist; the essence of existence is emptiness, because it arises from conditions and has no self-nature, so it is said to be empty. Emptiness and existence must interpenetrate each other to be true emptiness and wonderful existence.' These statements are largely the same, but their meanings are different. Even since Zheng Guan, this principle has not been fully understood. The following sutra text, from 'Bodhisattva' onwards, formally clarifies the two kinds of results obtained. First, it clarifies the results obtained from cutting off afflictions, divided into two parts: first, citing the practitioner; second, based on the Dharma. First is chanting the sutra, then distinguishing and explaining. Saying 'cutting off results' is because the results can only be manifested by cutting off afflictions. Explaining 'based on, etc.' is based on the preceding 'no attainment' Prajna wisdom Dharma practice. Without Prajna wisdom, other methods cannot reach the other shore. The sutra text 'With no hindrance in the mind' onwards, clarifies the three kinds of results obtained from cutting off obstacles. First is the accomplishment of practice, divided into two parts: first, chanting the sutra; second, explaining from 'cutting off afflictions' onwards. First is the classification, then the explanation of each sentence. 'Accomplishment of practice' is the overall explanation. 'The afflictions' onwards are the separate explanations. The klesha-avarana (affliction obscuration) obstructs the mind, and the mind cannot be liberated, thus creating karma and transmigrating. The jneya-avarana (cognitive obscuration) obstructs wisdom, and wisdom cannot be liberated, thus one cannot understand one's own mind and cannot penetrate the nature and phenomena of all dharmas. Even if one transcends the Three Realms, one will remain in the lower vehicle and cannot achieve Buddhahood. Now, having obtained profound Prajna wisdom, the seeds and manifestations of the two obscurations are extinguished, and one obtains two liberations, so there is no hindrance, etc. The sutra text 'No fear' onwards, clarifies the cutting off of obstacles. First is chanting the sutra, then explaining from 'cutting off afflictions' onwards. The so-called 'fear of demons and enemies' refers to heavenly demons and external paths manifesting forms to frighten practitioners. Detailed information can be found in the 'Awakening of Faith' commentary. 'Inverted dreams' refers to the four characteristics of arising, abiding, changing, and ceasing. The commentator uses dreams as an example to explain, because dreams can make people drowsy, and sentient beings are unaware in 'I' and 'mine,' so the realm seen in dreams is unreal but considered real, hence it is called inverted. Because the originally pure mind is obscured by ignorance, various afflictions arise in dreams regarding the four characteristics. Now, having obtained Prajna wisdom, like the sun breaking the dream of afflictions, understanding that all dharmas are empty, so it is said that evil causes are all exhausted. The sutra text 'Ultimately Nirvana' onwards, clarifies the results obtained.
初唱經。三得下二作釋。初翻梵成華。德無不備者。無住處大般涅槃。具足常等無盡德也。教興中雲。顯佛勝德生凈信故。今得菩提涅槃果故。不同無得。乃真佛德空也。祖文引此顯佛德。空者。乃順智光前記。已會障無不盡者。惑障本如無盡可盡。無斷可斷。簡異下釋究竟言。但簡小乘順慈恩三藏也。又釋等者。非真流之行。無以契真未有適真之行。不從真起。今以即實相之觀。照證彼即智之如。如珠發光光還自照。窮理盡性故名究竟。此據自宗釋也。經三下二諸佛得智果二。初舉人依法二。初唱經。二作釋。經云。一門超出妙莊嚴路。經得下二正明得果二。初唱經。二正下二演釋。初翻梵成唐。覺有下釋義。如理智觀真非行理外故。云正覺。如量智觀俗。如彼性相遍觀察故。故云等覺至極。無邊者。得一切種智。過彼下乘下位故。無有上。上來下結也。經故下大文第五結嘆勝能。二先別嘆勝德二。初唱經。二演釋二。初牒前起后。由佛下顯經意。嘆其下二略嘆四德三。一就法釋。二約功能釋。行滿故無有過上。德圓故與無等齊等也。三就下三就位釋。引論中比餘下釋無等字。重言等下。釋后等言也。經能下二總結勝能二。初唱經。二總下二作釋變易者。方便生死因緣生死。有有生死無有生死也。上來下二結分齊。
【現代漢語翻譯】 現代漢語譯本 《初唱經》。三得下二作釋。初翻梵成華，德無不備者。『無住處大般涅槃』（指佛陀最終證悟的境界，不滯留于任何地方的涅槃），具足常、樂、我、凈等無盡功德。教興中雲：『顯佛勝德生凈信故』（爲了彰顯佛陀殊勝的功德，從而生起清凈的信心）。今得菩提涅槃果故，不同無得，乃真佛德空也（現在證得了菩提和涅槃的果實，與那些一無所得的人不同，這才是真正的佛陀功德，並非空無一物）。祖文引此顯佛德，空者，乃順智光前記，已會障無不盡者（祖師的文句引用此句來彰顯佛陀的功德，所謂的『空』，乃是順應智光之前的記載，已經領會到一切障礙都能夠窮盡）。惑障本如無盡可盡，無斷可斷（煩惱的障礙本來就像是無窮無盡，但實際上是可以窮盡的，沒有什麼是不能斷除的）。簡異下釋究竟言，但簡小乘順慈恩三藏也（爲了區分，下面解釋『究竟』一詞，只是爲了區分小乘，順應慈恩三藏的觀點）。又釋等者，非真流之行，無以契真未有適真之行，不從真起（又解釋『等』字，如果不是真實的修行，就無法契合真理，沒有適合真理的修行，就不是從真理出發）。今以即實相之觀，照證彼即智之如，如珠發光光還自照，窮理盡性故名究竟（現在以證悟實相的智慧，照亮並證實那智慧的如如不動，就像珍珠發光，光芒又照亮自身，窮盡了真理的本質，所以稱為『究竟』）。此據自宗釋也（這是根據我們宗派的解釋）。 經三下二諸佛得智果二。初舉人依法二。初唱經。二作釋。經云：『一門超出妙莊嚴路』（通過一個法門，超越了美妙莊嚴的道路）。經得下二正明得果二。初唱經。二正下二演釋。初翻梵成唐。覺有下釋義。如理智觀真非行理外故，云正覺（如同以理性的智慧觀察真理，而不是在真理之外修行，所以稱為『正覺』）。如量智觀俗，如彼性相遍觀察故，故云等覺至極（如同以度量的智慧觀察世俗，如同對事物的性質和現象進行普遍的觀察，所以稱為『等覺』，達到極致）。無邊者，得一切種智，過彼下乘下位故，無有上（『無邊』，是指獲得了所有種類的智慧，超越了小乘和低下的地位，所以沒有更高的境界）。上來下結也（以上是總結）。 經故下大文第五結嘆勝能。二先別嘆勝德二。初唱經。二演釋二。初牒前起后。由佛下顯經意。嘆其下二略嘆四德三。一就法釋。二約功能釋。行滿故無有過上，德圓故與無等齊等也（修行圓滿，所以沒有比這更高的境界；功德圓滿，所以與無等等齊）。三就下三就位釋。引論中比餘下釋無等字。重言等下，釋后等言也（引用論典中與其他進行比較，解釋『無等』二字。重複說『等』字，是爲了解釋後面的『等』字）。 經能下二總結勝能二。初唱經。二總下二作釋變易者，方便生死因緣生死，有有生死無有生死也（『變易』，是指方便的生死，因緣的生死，有存在的生死，沒有存在的生死）。上來下二結分齊（以上是總結分界）。
【English Translation】 English version The 'Initial Chanting Sutra'. The section 'Three Attainments' is followed by 'Two Interpretations'. First, translate from Sanskrit to Chinese, encompassing all virtues. 'Anupadhisesa-nirvana' (the state of Nirvana without residue), fully possesses the inexhaustible virtues of permanence, bliss, self, and purity. The 'Teaching's Rise' states: 'Manifesting the Buddha's supreme virtues generates pure faith.' Now, attaining the fruits of Bodhi and Nirvana differs from attaining nothing; it is the true virtue of the Buddha, not emptiness. The ancestral text cites this to reveal the Buddha's virtue. 'Emptiness' aligns with the previous record of Wisdom Light, implying that all obstructions can be exhausted. Afflictions and obstructions are inherently like the inexhaustible, yet exhaustible; the unsevered, yet severable. The explanation of 'ultimate' below distinguishes from the Hinayana (Small Vehicle), aligning with the views of the Venerable Ci'en. Furthermore, the explanation of 'equal' implies that without the practice of true flow, one cannot align with truth; without a practice suitable for truth, it does not arise from truth. Now, with the contemplation of suchness as reality, illuminate and verify the suchness of wisdom, like a pearl emitting light that illuminates itself. Exhausting principle and fulfilling nature is why it is called 'ultimate'. This is according to the interpretation of our own school. Following the 'Sutra', the section 'Three' is followed by 'Two', concerning the fruits of wisdom attained by all Buddhas. First, cite the person and rely on the Dharma. First, chant the sutra. Second, interpret. The sutra states: 'Surpassing the wondrously adorned path through one gate.' Following the 'Sutra', the section 'Attainment' is followed by 'Two', directly clarifying the attainment of fruits. First, chant the sutra. Second, the 'Correct' is followed by 'Two', elaborating on the explanation. First, translate from Sanskrit to Tang Chinese. 'Awakening' is followed by the explanation of meaning. Observing truth with rational wisdom is not outside the realm of principle, hence 'Right Awakening'. Observing the mundane with measured wisdom, like observing the characteristics and appearances comprehensively, hence 'Equal Awakening' to the extreme. 'Boundless' refers to attaining omniscience, surpassing the lower vehicle and lower positions, hence there is no higher. The above is a conclusion. Following the 'Sutra', the fifth major section concludes with praise of supreme abilities. Second, separately praise supreme virtues in two parts. First, chant the sutra. Second, elaborate in two parts. First, reiterate the previous to initiate the following. 'Because of the Buddha' reveals the sutra's intention. 'Praising' is followed by 'Two', briefly praising the four virtues in three aspects. First, explain based on the Dharma. Second, explain based on function. Because practice is complete, there is nothing higher; because virtue is perfect, it is equal to the unequaled. Third, explain based on position. Quoting from treatises, compare with others to explain the word 'unequaled'. Repeating the word 'equal' explains the subsequent word 'equal'. Following 'Ability', the second section concludes with supreme abilities in two parts. First, chant the sutra. Second, the 'General' is followed by 'Two', interpreting 'changeable' as the expedient birth and death, the causal birth and death, the birth and death of existence, and the birth and death of non-existence. The above concludes the distinctions.
經故下二秘密般若二。初牒前起后二。初唱經。自下下二判釋。言前云者。牒前未顯下起后也。然前科結嘆。嘆前顯了。今云爾者。經意多含貫前通后也。經羯下二正說咒辭。二正下二疏語二。初理不可釋。是諸等者。以諸佛心印下位不測故不須釋。二若下二應機強釋。疏主應鄭公之請。而強釋也。然雖云秘密不可說。有因緣故亦可無言而言。如文殊五字咒。而般若等經大智度論皆有解釋。智論曰。阿字是實相門則顯三種般若。不相舍離字即名字般若。入般若波羅蜜門即觀照般若。悟不生等即實相般若。大品云。阿字門一切法初不生故。智論釋云。若菩薩一切諸法中聞阿字即時隨義。所謂一切法從初來不生相。以阿提秦言初故。阿耨波陀秦言不生故。大品云。啰字悟一切法離塵垢故。論云。若聞啰字即隨義知一切法離垢相。以啰阇秦言垢故。大品云。波者第一義故。論云。若聞波字即知一切法入第一義。以波羅末陀秦言第一義故。大品云遮字修不可得。論云。若聞遮字即時知。一切法。諸行皆悉非行。以遮利夜秦言行故。大品云。那字門諸法離名性相不得不失故。論云。若聞那字即知一切法不得不失不來不去。以那秦言不故。故知不因緣亦可強釋。三慶贊迴向般若深邃贊也。累劫難逢慶今逢也。隨分贊釋謙也。冀會真
【現代漢語翻譯】 現代漢語譯本 經文『故下二秘密般若二』。首先是承接前文，然後引出下文。首先唱誦經文。從『自下下二』開始是判釋。說『前云者』，是承接前面未顯明的部分，引出後面的內容。然而，前面的科判是總結讚歎，讚歎前面已經顯明的部分。現在說『云爾者』，是說經文的意義包含很多，貫穿前後。經文『羯下二』是正式宣說咒語。『二正下二』是疏語，分為兩部分。第一部分是理不可釋。『是諸等者』，因為諸佛的心印，下位無法測度，所以不需要解釋。第二部分是『若下二』，是應機強行解釋。疏主應鄭公的請求，而勉強解釋。然而，雖然說秘密不可說，但因為因緣的緣故，也可以無言而言。例如文殊五字咒，《般若》等經和大智度論都有解釋。《智論》說：『阿字是實相門』，則顯現三種般若，不相舍離，『字』即名字般若，『入般若波羅蜜門』即觀照般若，『悟不生等』即實相般若。《大品》說：『阿字門一切法初不生故』。《智論》解釋說：『若菩薩在一切諸法中聽到阿字，即時隨義，所謂一切法從初來不生相。』因為『阿提』秦言是『初』，『阿耨波陀』秦言是『不生』。《大品》說：『啰字悟一切法離塵垢故』。《論》說：『若聞啰字，即隨義知一切法離垢相。』因為『啰阇』秦言是『垢』。《大品》說：『波者第一義故』。《論》說：『若聞波字，即知一切法入第一義。』因為『波羅末陀』秦言是『第一義』。《大品》說『遮字修不可得』。《論》說：『若聞遮字即時知，一切法，諸行皆悉非行。』因為『遮利夜』秦言是『行』。《大品》說：『那字門諸法離名性相不得不失故』。《論》說：『若聞那字，即知一切法不得不失不來不去。』因為『那』秦言是『不』。所以知道不因緣也可以勉強解釋。第三部分是慶贊迴向，讚歎般若深邃。累劫難逢，慶幸今生遇到。隨分贊釋，是謙虛之詞。希望能夠契合真理。
【English Translation】 English version The sutra says, 'Therefore, the second [section] below [discusses] the two secret Prajnas.' First, it connects with the previous [section] and then introduces the following [section]. First, it chants the sutra. From 'Zi Xia Xia Er' onwards, it is an interpretation. Saying 'Qian Yun Zhe' refers to connecting with the previous unrevealed part and introducing the following content. However, the previous section concludes with praise, praising the previously revealed part. Now, saying 'Yun Er Zhe' means that the meaning of the sutra contains much, connecting the beginning and the end. The sutra 'Jie Xia Er' is the formal declaration of the mantra. 'Er Zheng Xia Er' are commentaries, divided into two parts. The first part is that the principle cannot be explained. 'Shi Zhu Deng Zhe' is because the mind-seal of all Buddhas cannot be fathomed by those of lower positions, so it does not need to be explained. The second part is 'Ruo Xia Er', which is a forced explanation in response to the occasion. The commentator reluctantly explains at the request of Zheng Gong. However, although it is said that the secret cannot be spoken, it can also be spoken without words due to causes and conditions. For example, the five-syllable mantra of Manjushri, the Prajna Sutras, and the Mahaprajnaparamita Sastra all have explanations. The Sastra says: 'The syllable 'A' is the gate of reality,' which reveals the three Prajnas, inseparable from each other. 'Zi' is the Prajna of names, 'entering the gate of Prajnaparamita' is the Prajna of contemplation, and 'realizing non-origination, etc.' is the Prajna of reality. The Mahaprajna Sutra says: 'The gate of the syllable 'A' is because all dharmas do not arise from the beginning.' The Sastra explains: 'If a Bodhisattva hears the syllable 'A' in all dharmas, he immediately follows the meaning, that is, all dharmas do not have the characteristic of arising from the beginning.' Because 'Ati' in Chinese means 'beginning', and 'Anutpada' in Chinese means 'non-origination'. The Mahaprajna Sutra says: 'The syllable 'Ra' realizes that all dharmas are free from dust and defilement.' The Sastra says: 'If one hears the syllable 'Ra', he immediately knows the meaning that all dharmas are free from the characteristic of defilement.' Because 'Raja' in Chinese means 'defilement'. The Mahaprajna Sutra says: 'The syllable 'Pa' is the supreme meaning.' The Sastra says: 'If one hears the syllable 'Pa', he immediately knows that all dharmas enter the supreme meaning.' Because 'Paramartha' in Chinese means 'supreme meaning'. The Mahaprajna Sutra says: 'The syllable 'Cha' cultivates the unattainable.' The Sastra says: 'If one hears the syllable 'Cha', he immediately knows that all dharmas and all actions are non-actions.' Because 'Carya' in Chinese means 'action'. The Mahaprajna Sutra says: 'The gate of the syllable 'Na' is that all dharmas are free from name, nature, and characteristics, and cannot be lost.' The Sastra says: 'If one hears the syllable 'Na', he immediately knows that all dharmas cannot be lost, do not come, and do not go.' Because 'Na' in Chinese means 'not'. Therefore, it is known that even without causes and conditions, one can force an explanation. The third part is rejoicing, praising, and dedicating, praising the profundity of Prajna. It is rare to encounter in countless kalpas, rejoicing to encounter it in this life. Praising and explaining according to one's ability is a humble expression. Hoping to be in accordance with the truth.
宗迴向實際也。而言真宗者。謂般若真宗亦佛法大宗也。
般若心經疏連珠記下(終)
心經疏者。乃唐賢首國師。于譯場中應鄭公之請。而作也。其文約其旨微。故述鈔之家尤為難能。慧因華嚴法師。獨明幽趣穎邁常譚。每苦舊章頗乖疏意。一日俯從眾請。爰出新記。名曰連珠。蓋取諸祖遺訓以為指南。經論格言而作程式。鉤索深隱詒厥方來。俾令慧炬相然。則其功豈不懋矣。時皇宋乾道龍集乙酉中秋既望。沙門慧詵題。
般若心經略疏連珠記下(終)
【現代漢語翻譯】 現代漢語譯本： 宗旨在迴歸實際。說到真宗，指的是般若真宗，也是佛法的大宗。
《般若心經疏連珠記》下（終）
《心經疏》是唐代賢首國師（賢首：法藏的尊稱，唐代華嚴宗實際創始人）在譯場中應鄭公的請求而作。它的文字簡略，旨意深微，所以撰寫註釋的人家都覺得非常困難。慧因華嚴法師（慧因：宋代華嚴宗僧人），獨自闡明幽深的意趣，才思敏捷，見解超常，常常苦於舊的章節頗為違背疏文的原意。有一天，他應大眾的請求，於是撰寫了新的記述，名為《連珠》。大概是取諸位祖師遺留的訓誡作為指南，以經論中的格言作為程式，探索深奧隱秘的道理，留給後人。使智慧的火炬相互點燃，那麼他的功勞難道不大嗎？時為皇宋乾道龍集乙酉年中秋后的望日，沙門慧詵題。
《般若心經略疏連珠記》下（終）
【English Translation】 English version: The purpose is to return to reality. When speaking of the true sect (真宗), it refers to the Prajna true sect (般若真宗), which is also a major sect of Buddhism.
Prajnaparamita Heart Sutra Commentary Linked Pearls Records, Part Two (End)
The 'Heart Sutra Commentary' (心經疏) was written by the Tang Dynasty's Worthy Head National Teacher (賢首國師, Xian Shou: a respectful title for Fazang, the de facto founder of the Huayan school during the Tang Dynasty) in the translation field at the request of Zheng Gong. Its text is concise and its meaning profound, so it is very difficult for those who write commentaries. The Huayan Dharma Master Huixin (慧因: a Huayan monk during the Song Dynasty), alone clarified the profound meaning, with quick wit and extraordinary insights, often troubled that the old chapters quite violated the original meaning of the commentary. One day, he complied with the request of the public, and then wrote a new record, named 'Linked Pearls' (連珠). It probably takes the instructions left by the ancestors as a guide, and uses the maxims in the scriptures and treatises as a program, exploring the profound and hidden principles, leaving them to future generations. So that the torches of wisdom ignite each other, then wouldn't his merit be great? At the time of the Imperial Song, Qiandao, the year Yiyou of the Dragon Gathering, the day after the Mid-Autumn Festival, the Shramana Huixin inscribed.
Prajnaparamita Heart Sutra Concise Commentary Linked Pearls Records, Part Two (End)