T40n1817_略明般若末後一頌讚述
大正藏第 40 冊 No. 1817 略明般若末後一頌讚述
No. 1817 [cf. Nos. 1510, 1514]
略明般若末後一頌讚述
唐三藏法師義凈述
義凈因譯無著菩薩般若頌釋訖。詳夫大士判其九喻。可謂文致幽深。理義玄簡。自非地鄰極喜。誰能發此明慧。而西域相承云。無著菩薩昔于睹史多天慈氏尊處。親受此八十頌。開般若要門。順瑜伽宗理。明唯識之義。遂令教流印度。若金烏之焰赫扶桑。義闡神州。等玉兔之光浮雪嶺。然而能斷金剛。西方乃有多釋。考其始也此頌最先。即世親大士躬為其釋此。雖神州譯訖。而義有闕如。故復親核談筵。重詳其妙。雅符釋意。更譯本經。世親菩薩復為般若七門義釋。而那爛陀寺盛傳其論。但為義府幽沖尋者莫測。有師子月法師造此論釋。復有東印度多聞俗士其名月官。遍檢諸家亦為義釋。斯等莫不意符三性。不同中觀矣。更有別釋。而但順龍猛。不會瑜伽。瑜伽則真有俗無。以三性為本。中觀乃真無俗有。寔二諦為先。般若大宗。含斯兩意。致使東夏則道分南北。西方乃義隔有空。既識介綱。理無和雜。各準 聖旨誠難乖競。然而末後一頌云。一切有為法如星翳燈幻。露泡夢電云。應作如是觀者。而釋文既
【現代漢語翻譯】 現代漢語譯本 大正藏第四十冊，編號1817，略明般若末後一頌讚述
編號1817 [參見編號1510, 1514]
略明般若末後一頌讚述
唐三藏法師義凈 述
義凈因為翻譯無著菩薩（Asanga，一位重要的瑜伽行者和學者）的《般若頌釋》完畢。詳細考察大士（菩薩的尊稱）判定的九個比喻，可以說是文辭幽深，理義玄妙簡要。如果不是鄰近極喜地（Paramita，菩薩十地中的第一地），誰能啓發這種明慧？而西域（古代印度）相傳，無著菩薩過去在兜率天（Tushita Heaven）彌勒尊（Maitreya，未來佛）處，親自接受這八十頌，開啟般若（Prajna，智慧）的要門，順應瑜伽宗（Yogacara，唯識宗）的理法，闡明唯識（Vijnanavada，唯識）的意義，於是使教法流傳印度，像金烏（太陽）的光焰照耀扶桑（東方）。義理闡發于神州（中國），等同於玉兔（月亮）的光輝浮現在雪嶺。然而，能夠斷除金剛（比喻堅固的煩惱）的般若，西方有很多解釋。考察它的開始，此頌最為先出。即世親大士（Vasubandhu，無著菩薩的弟弟，也是一位重要的瑜伽行者和學者）親自為此作解釋。雖然神州已經翻譯完畢，但義理有所缺失。所以再次親自審覈談論的場所，重新詳細考察其中的奧妙，高雅地符合解釋的意義，再次翻譯本經。世親菩薩又為《般若七門義釋》作解釋，那爛陀寺（Nalanda，古代印度著名的佛教寺院和大學）盛傳他的論著。但因為義理府庫幽深，尋求者難以測度。有師子月法師（Simhachandra）造此論的解釋。又有東印度博學多聞的在家俗士，他的名字叫月官（Chandragomin），普遍檢查各家的解釋，也為此作義理的解釋。這些人沒有不符合三性（trisvabhāva，唯識宗的重要概念，即遍計所執性、依他起性、圓成實性）的，不同於中觀（Madhyamaka，中觀宗）。更有其他的解釋，但只是順應龍猛（Nagarjuna，中觀宗的創始人），不融會瑜伽。瑜伽則認為真有俗無，以三性為根本。中觀則認為真無俗有，以二諦（satya-dvaya，即真諦和俗諦）為先。般若大宗，包含這兩種意思，導致東夏（中國）則道分南北，西方則義理隔閡于有和空。既然認識上存在隔閡，義理上無法和諧融合。各自依據聖旨，實在難以互相違背爭論。然而，末後一頌說：『一切有為法，如星翳、燈幻、露泡、夢電云，應作如是觀。』而解釋的文字既然
【English Translation】 English version Taisho Tripitaka Volume 40, No. 1817, A Brief Explanation and Praise of the Last Verse of the Prajna
No. 1817 [cf. Nos. 1510, 1514]
A Brief Explanation and Praise of the Last Verse of the Prajna
Narrated by Tripitaka Master Yijing of the Tang Dynasty
Yijing completed the translation of Asanga's (無著菩薩, an important Yogacara practitioner and scholar) 'Commentary on the Prajna Verses'. Examining in detail the nine metaphors judged by the great Bodhisattva (大士, honorific title for a Bodhisattva), it can be said that the writing is profound and the meaning is subtle and concise. If one were not close to the Joyful Ground (Paramita, 極喜地, the first of the ten Bhumis of a Bodhisattva), who could inspire such wisdom? It is traditionally said in the Western Regions (西域, ancient India) that in the past, Bodhisattva Asanga personally received these eighty verses from Maitreya (慈氏尊, the future Buddha) in the Tushita Heaven (兜率天), opening the essential gate of Prajna (般若, wisdom), conforming to the principles of the Yogacara school (瑜伽宗, Vijnanavada school), and clarifying the meaning of Vijnanavada (唯識, Consciousness-only). Thus, he caused the teachings to spread in India, like the flames of the golden crow (金烏, the sun) illuminating Fusang (扶桑, the East). The meaning was elucidated in the Divine Land (神州, China), like the light of the jade rabbit (玉兔, the moon) floating on the snowy mountains. However, there are many Western interpretations of the Prajna that can cut through the diamond (金剛, metaphor for firm afflictions). Examining its beginning, this verse is the earliest. That is, Bodhisattva Vasubandhu (世親大士, Asanga's brother, also an important Yogacara practitioner and scholar) personally wrote this explanation. Although it has been translated in the Divine Land, the meaning is somewhat lacking. Therefore, he personally examined the discussion again, re-examining its subtleties in detail, elegantly conforming to the meaning of the explanation, and translating this scripture again. Bodhisattva Vasubandhu also wrote an explanation for the 'Seven Gates of Prajna', and Nalanda Monastery (那爛陀寺, a famous ancient Indian Buddhist monastery and university) widely circulated his treatise. However, because the treasury of meaning is profound, seekers cannot fathom it. The Dharma Master Simhachandra (師子月法師) created an explanation of this treatise. Furthermore, there was a learned layperson from East India named Chandragomin (月官), who extensively examined various interpretations and also wrote an explanation of the meaning. All of these people are in accordance with the three natures (trisvabhāva, 三性, an important concept in the Vijnanavada school, namely parikalpita-svabhāva, paratantra-svabhāva, and parinispanna-svabhāva), differing from the Madhyamaka (中觀) school. There are other explanations, but they only follow Nagarjuna (龍猛, the founder of the Madhyamaka school) and do not integrate Yogacara. Yogacara considers the ultimate to be real and the conventional to be unreal, taking the three natures as its foundation. Madhyamaka considers the ultimate to be unreal and the conventional to be real, taking the two truths (satya-dvaya, 二諦, namely the ultimate truth and the conventional truth) as its priority. The great Prajna school encompasses both of these meanings, causing the Way to be divided into North and South in the East (China), and the meaning to be separated into existence and non-existence in the West. Since there is a separation in understanding, the meaning cannot be harmoniously integrated. It is truly difficult to contradict and argue with each other, each based on the holy teachings. However, the last verse says: 'All conditioned phenomena are like stars, darkness, lamps, illusions, dewdrops, bubbles, dreams, lightning, and clouds; one should contemplate them thus.' And the explanatory text is
隱。恐尋者尚昧。輒因二九事喻。聊題十八之作。冀使朝覽遂閑。庶罔銷神之滯。夜光親授。長無按劍之惑。然而見等九事。即生死之區寰。大士瞭如星等。是故處而不著。智不住生津。媲紅蓮之在瀲。悲不居圓寂。若白玉之沉溺。因答無住涅槃。申其九喻云爾。
論見 觀見如星長夜妄執。
見心長夜景 妄執久冥舒 三心才已發 兩分盡皆除
喻星 以星喻見夜有明無。
榆星通夜景 柳色徹明舒 千條光若發 一旦盡皆除
論境 道境如翳妄睹空花。
境色無非障 妄有見塵瑕 但由真智力 不復睹狂花
喻翳 以翳喻境元無妄執。
太虛本無障 凈境性亡瑕 但由翳眼力 遂使見空花
論識 言識如燈生生不絕。
見起起不已 妄生生未極 留滯死宮中 良由依識力
喻燈 以燈喻識焰焰無窮。
發焰焰不已 舒光光未極 照灼炳宵中 良為膏油力
論界 說界如幻藉業生而會盡。
業功莊處巧 由惑生眾相 所執定非真 界體全虛妄
喻幻 以幻喻界假匠起而終無。
幻師方便巧 假作眾形相 鞠體固非真 所見皆虛妄
論身 序身如露體不久停。
投
【現代漢語翻譯】 現代漢語譯本： 隱藏起來，是恐怕尋求真理的人還不明瞭。因此借用二九（十八）件事來比喻，姑且寫成這十八種譬喻。希望早上看看就能明白，或許可以消除精神上的滯礙。如果能像夜光珠一樣親自傳授，就能長久沒有按劍（疑惑）的迷惑。然而，見等九件事，就是生死輪迴的區域。大菩薩們明瞭這些就像星星一樣，所以安住其中而不執著。智慧不住于生死，好比紅蓮生長在水中而不染著。慈悲不住于涅槃寂靜，如同白玉沉溺於水中。因此回答關於無住涅槃的問題，闡述這九種譬喻。
論見：觀見就像星星一樣，在漫長的黑夜中虛妄地執著。
見心在漫長的黑夜中顯現，虛妄的執著長久地舒展。 三心（過去、現在、未來）才剛剛生起，兩種分別（能見、所見）就全部消除了。
喻星：用星星比喻見，在夜晚有光明，天亮就沒有了。
榆樹上的星星照亮夜晚的景色，柳樹的顏色在天亮時舒展開來。 千條光芒好像頭髮一樣散發，一旦天亮就全部消失了。
論境：道境就像眼睛有翳病一樣，虛妄地看到空中的花朵。
境界和色相沒有不是障礙的，虛妄地產生見塵的瑕疵。 只要憑藉真正的智慧力量，就不再看到虛狂的幻花。
喻翳：用翳病比喻境界，本來沒有虛妄的執著。
太虛空本來沒有障礙，清凈的境界本性沒有瑕疵。 只是因為眼睛有翳病的力量，才使得人看到空中的花朵。
論識：說識就像燈一樣，生生不息，永不停止。
見解生起，生起不已，虛妄的生滅沒有窮盡。 停留在死亡的宮殿中，實在是因為依賴於識的力量。
喻燈：用燈比喻識，火焰連綿不絕，無窮無盡。
燈焰散發，散發不已，光芒舒展，光芒沒有窮盡。 照亮黑暗的夜晚，實在是因為燈油的力量。
論界：說界就像幻術一樣，憑藉業力而生，最終會消散。
業力的功用巧妙地裝飾，因為迷惑而產生各種現象。 所執著的必定不是真實的，界的本體完全是虛妄的。
喻幻：用幻術比喻界，虛假的工匠變幻出各種形象，最終什麼也沒有。
幻術師的方便巧妙，虛假地變作出各種形象。 整體本來就不是真實的，所看到的都是虛妄的。
論身：敘述身體就像露水一樣，不會長久停留。
【English Translation】 English version: It is hidden, fearing that those who seek the truth are still unclear. Therefore, using two nines (eighteen) matters as metaphors, I have tentatively written these eighteen analogies. I hope that a morning glance will bring understanding, perhaps eliminating the stagnation of the spirit. If one could receive personal instruction like the night-shining pearl, one would be free from the confusion of grasping one's sword (doubt) for a long time. However, the nine matters such as 'seeing' are the realm of birth and death. Great Bodhisattvas understand these like stars, therefore dwelling in them without attachment. Wisdom does not dwell in birth and death, like a red lotus growing in water without being stained. Compassion does not dwell in Nirvana's quiescence, like white jade sinking into water. Therefore, in answering the question about non-abiding Nirvana, I elaborate on these nine metaphors.
On Seeing: Observing seeing is like a star, falsely clinging in the long night.
The mind of seeing appears in the long night, false clinging extends for a long time. The three minds (past, present, future) have just arisen, and the two divisions (seer, seen) are completely eliminated.
Metaphor of a Star: Using a star to symbolize seeing, there is light at night, but not in the morning.
The stars on the elm tree illuminate the night scene, the color of the willow unfolds at dawn. A thousand rays of light emanate like hair, but once dawn arrives, they all disappear.
On Realm: The realm of the path is like having cataracts in the eyes, falsely seeing flowers in the air.
Realms and forms are all obstacles, falsely producing the flaws of seeing dust. Only by relying on the power of true wisdom, will one no longer see the mad phantom flowers.
Metaphor of Cataracts: Using cataracts to symbolize the realm, there is originally no false clinging.
The great void originally has no obstacles, the pure realm's nature has no flaws. It is only because of the power of cataracts in the eyes, that one sees flowers in the air.
On Consciousness: Saying that consciousness is like a lamp, constantly arising and never ceasing.
Views arise, arising without ceasing, false arising and ceasing have no end. Staying in the palace of death, is truly because of relying on the power of consciousness.
Metaphor of a Lamp: Using a lamp to symbolize consciousness, the flame is continuous and endless.
The flame emits, emitting without ceasing, the light extends, the light has no end. Illuminating the dark night, is truly because of the power of lamp oil.
On Boundary: Saying that the boundary is like an illusion, arising from karma and eventually dissipating.
The function of karma skillfully adorns, producing various phenomena because of delusion. What is clung to is certainly not real, the essence of the boundary is completely illusory.
Metaphor of Illusion: Using illusion to symbolize the boundary, the false craftsman conjures up various images, but ultimately there is nothing.
The illusionist's means are skillful, falsely creating various images. The whole is originally not real, what is seen is all illusory.
On the Body: Describing the body as like dew, it will not stay for long.
軀生巘際 寄命死河中 鎮處飄飖夜 還如橐籥風
喻露 以露喻身逢風必落。
圓珠停草際 渧淚處華中 悽悽動林夜 索索盡隨風
論受用 陳用如泡待根境識。
寰中根色積 托此復心行 寔由三觸合 遂令三受生
喻泡 以泡喻用假渧水風。
池中平水積 渧墜有風行 但由三事合 乘使萬泡生
論過 述過如夢由思而起。
過去雖無境 尋思意尚通 遂令方寸內 還見九城容
喻夢 以夢喻過因憶乃生。
處晝多緣境 良宵記念通 遂令于睡內 重憶本時容
論現 談現如電暫時而有。
萬像如電野 四相等流光 詎知唯一念 妄計有三常
喻電 以電喻現跾忽便亡。
震雷鳴四野 擊電動千光 剎那存有念 即體自無常
論未 論未如雲本識能持其種。
藏識無初結 波情浪后飛 良由有貪愛 帶種定何疑
喻云 以云喻未自體必含于潤。
叆叇屯云結 煥爛景風飛 光華如可愛 含潤理無疑
更以一句收事收喻撮其要義而為一述。
見心智滅如星殄 惑境真亡若翳除 想起由識如燈焰 界有藉思同幻車 一身暫顯同
【現代漢語翻譯】 現代漢語譯本 【軀生巘際】（軀體如同山崖）寄託生命于死亡之河中， 漂泊不定的處境如同黑夜，又像是風箱中的風。
【喻露】以露水比喻身體，遇到風必然墜落。
圓潤的露珠停留在草葉尖端，滴落的淚珠處在花朵之中。 淒涼地在林間夜晚搖動，簌簌作響最終隨風消散。
【論受用】陳述受用如同水泡，依賴於根、境、識。
世界中的根、色等積聚，依託於此而產生心和行為。 實在是因為三種接觸（根、境、識）的結合，才導致三種感受（苦、樂、舍）的產生。
【喻泡】用水泡比喻受用，虛假且依賴於水和風。
池塘中平靜的水積聚，水滴墜落時有風吹動。 僅僅由於這三件事的結合，就使得無數水泡產生。
【論過】敘述過去如同夢境，由思念而生起。
過去雖然沒有實際的境界，但通過回憶，意念仍然可以相通。 於是使得在方寸之間（心中），還能看見過去的都城景象。
【喻夢】用夢境比喻過去，因回憶而產生。
白天多接觸各種境界，美好的夜晚則通過記憶來溝通。 於是使得在睡夢中，重新回憶起過去的樣子。
【論現】談論現在如同閃電，短暫而存在。
萬象如同閃電般，四相（生、住、異、滅）等同於流逝的光芒。 哪裡知道只是一念之間，卻錯誤地認為有三種永恒（常、樂、我）。
【喻電】用閃電比喻現在，轉瞬即逝。
雷聲震動四方原野，閃電照亮千道光芒。 剎那間存在念頭，其本體卻是無常的。
【論未】論述未來如同雲朵，本識能夠持有其種子。
阿賴耶識（藏識）沒有最初的開始，情感如波浪般接連不斷。 正是因為有貪愛，攜帶種子是毫無疑問的。
【喻云】用雲朵比喻未來，其自體必然包含滋潤。
濃密的雲層聚集，燦爛的景象隨風飄飛。 光華看起來可愛，包含滋潤的道理是毫無疑問的。
更用一句話來概括事情，概括比喻，抓住其要義而作一番陳述。
見心智滅如同星星隕落，迷惑的境界真正消失如同眼翳被去除。 生起念頭由識產生如同燈焰，世界存在依賴於思念如同幻化的車。 一身暫時顯現如同……
【English Translation】 English version 【The body dwells on the cliff's edge】 Entrusting life to the river of death, The drifting and unstable situation is like the night, and also like the wind in bellows.
【Metaphor of Dew】 Using dew to symbolize the body, which inevitably falls when encountering wind.
Round pearls of dew linger on the tips of grass blades, dripping tears reside within flowers. Sadly moving in the forest night, rustling and ultimately scattering with the wind.
【Discussion on Experience】 Describing experience as a bubble, dependent on root, object, and consciousness.
Roots, colors, etc., accumulate in the world, relying on this to generate mind and action. Indeed, it is due to the combination of three contacts (root, object, consciousness) that the three feelings (suffering, pleasure, equanimity) arise.
【Metaphor of Bubble】 Using a bubble to symbolize experience, false and dependent on water and wind.
Calm water accumulates in the pond, and there is wind when droplets fall. Merely due to the combination of these three things, countless bubbles arise.
【Discussion on the Past】 Narrating the past as a dream, arising from thought.
Although the past has no actual realm, through recollection, the intention can still communicate. Thus, within the square inch (the heart), one can still see the past cityscapes.
【Metaphor of Dream】 Using a dream to symbolize the past, arising from memory.
During the day, one has much contact with various realms, and in the beautiful night, one communicates through memory. Thus, in sleep, one recalls the past appearance.
【Discussion on the Present】 Discussing the present as lightning, existing briefly.
All phenomena are like lightning, the four characteristics (birth, dwelling, change, extinction) are like fleeting light. How can one know that it is only a single thought, yet mistakenly believes there are three eternals (permanence, bliss, self).
【Metaphor of Lightning】 Using lightning to symbolize the present, vanishing in an instant.
Thunder rumbles across the fields, lightning illuminates thousands of lights. In an instant, a thought exists, but its essence is impermanent.
【Discussion on the Future】 Discussing the future as clouds, the Alaya consciousness (storehouse consciousness) can hold its seeds.
The Alaya consciousness has no beginning, emotions are like waves following one another. It is precisely because there is craving and attachment that carrying seeds is without doubt.
【Metaphor of Cloud】 Using clouds to symbolize the future, its essence inevitably contains moisture.
Dense clouds gather, and brilliant scenes fly with the wind. The radiance looks lovely, and the principle of containing moisture is without doubt.
Further, using a sentence to summarize the matter, summarizing the metaphor, grasping its essence and making a statement.
The extinction of seeing mind and wisdom is like the falling of stars, the true disappearance of deluded realms is like the removal of eye disease. The arising of thoughts is produced by consciousness like a lamp flame, the existence of the world relies on thought like an illusory cart. The temporary manifestation of a body is like...
朝露 三受忽現等泡虛 憶念過時空夢發 計執現存奔電舒 既知雨潤雲中住 未種常依識藏居
次下別據三性三身真俗般若。以明觀行九喻解九事云。
熟觀生界咸如此 智者應可務真常 真常實不玄 圓成在目前 覺二體空蛇索盡 了一非無鏡月懸 鏡月懸時實無慮 但作他緣生福處 唯識初心乍有依 真如后念還無據 無據即般若 勝俗亡真假 福津如筏捐不捐 悲智隨生舍不捨
略明般若末後一頌讚述
【現代漢語翻譯】 現代漢語譯本 朝露短暫，三受（三種感受，即苦受、樂受、不苦不樂受）忽現，如同水泡般虛幻。 憶念過去，如同過時的空夢；執著現在，如同奔跑的閃電。 既然知道雨水滋潤萬物，卻住在雲中；如果未曾播種，卻常依附於阿賴耶識（第八識，含藏一切種子）。
接下來分別依據三自性（遍計所執性、依他起性、圓成實性）、三身（法身、報身、應身）、真俗二諦（勝義諦、世俗諦）、般若（智慧），用觀行九喻來解釋九件事：
仔細觀察眾生的世界，都像這樣虛幻不實，有智慧的人應該努力追求真實永恒的境界。 真實永恒的境界實際上並不玄妙，圓成實性就在眼前。 覺悟到能取和所取二者體性皆空，如同蛇繩的錯覺消失；了達萬法非空非有，如同鏡中月影懸掛。 鏡中月影懸掛時，實際上沒有憂慮，只是作為他緣生起福德的地方。 唯識的初心，似乎有所依靠；但證悟真如之後，便不再有任何依據。 沒有依據，就是般若智慧，超越世俗，泯滅真假。 福德如同渡河的木筏，該捨棄時不捨棄；慈悲和智慧隨緣生起，該捨棄時也不捨棄。
簡略地說明般若，最後用一首偈頌來贊述。
【English Translation】 English version Morning dew is fleeting, the three feelings (three kinds of feelings: suffering, pleasure, and neither suffering nor pleasure) suddenly appear, as illusory as bubbles. Recollecting the past is like an outdated empty dream; clinging to the present is like a fleeting lightning flash. Knowing that rain nourishes all things, yet dwelling in the clouds; if one has not sown seeds, one constantly relies on the Ālaya-vijñāna (the eighth consciousness, containing all seeds).
Next, based on the three natures (Parikalpita, Paratantra, and Parinispanna), the three bodies (Dharmakāya, Sambhogakāya, and Nirmāṇakāya), the two truths (ultimate truth and conventional truth), and Prajñā (wisdom), use the nine metaphors of contemplation to explain the nine matters:
Carefully observe the world of sentient beings, all are like this, illusory and unreal. The wise should strive to pursue the true and eternal realm. The true and eternal realm is actually not mysterious; the Parinispanna-svabhāva is right before our eyes. Awakening to the emptiness of the subject and object, like the illusion of a snake rope disappearing; understanding that all dharmas are neither empty nor existent, like the moon reflected in a mirror hanging. When the moon reflected in the mirror is hanging, there is actually no worry, just a place to generate merit through other conditions. The initial mind of Consciousness-only seems to have something to rely on; but after realizing Suchness, there is no longer any basis. Having no basis is Prajñā wisdom, surpassing the mundane, obliterating truth and falsehood. Merit is like a raft for crossing a river, not abandoning when it should be abandoned; compassion and wisdom arise according to conditions, not abandoning when it should not be abandoned.
Briefly explain Prajñā, and finally use a verse to praise it.