大般若波羅蜜多經般若理趣分述讚 2.45

2.45

讚曰：自下第二、三十一門依諸法本性及所由空寂清淨句義，以顯菩薩所有句義。於中分二：初有二十六門，明世俗勝義法所依所從本性空寂清淨句義，以顯菩薩所有句義。第二、善非善下五對通染淨法差別本性空寂清淨句義，以顯菩薩所有句義。初中分三：初有九門，唯明世俗法所依本性空寂清淨句義，以顯菩薩所有句義。次有十六門，唯明勝義法所從本性空寂句義，以顯菩薩所有句義。後有一門，總明世俗及勝義法所依本性空寂清淨句義，以顯菩薩所有句義。初中九門，即分為九。此所牒中有三句義，即三科法。且如凡夫遍計所執色蘊等法，本來空寂，空寂即清淨，但有妄心，境都無故。依他門有本性亦空，經自說言「色如聚沫，受喻浮泡，想同陽焰，行類芭蕉，識猶幻事。」色如聚沫者，速增減故、水界生故、思飲食味水所生故、不可捼接故、非如泥團可令轉變造作餘物故。又實非聚，似聚顯現，乃能發起有情解故。受喻浮泡者，三和合生，不久堅住相似法故。謂下有水、上有天雨、傍風所擊，有浮泡生。三和合為緣生受亦爾。觸等心所法，略不說為緣。又速疾謝起，不堅住故。想同陽焰者，飈動性故、無量種相變異生故、令於所緣發顛倒故、令其境界極顯了故、由此分別男女等相成差別故。行類芭蕉者，不堅實故、枝葉廣大速即壞故。如明眼人持利刃入於林，取端直芭蕉柱，截其根、披枝葉，彼於其中都無所獲，何況有實。謂聖弟子以妙慧刃於五趣林，取作受我見名之為柱，截其根，斷我見故。委細簡擇，名披枝葉，唯有種種思等諸行差別法故，何況有餘常恒之我，故如芭蕉。識猶幻事者，譬如幻士住四衢道，造作四種諸幻化事。言幻士者，喻隨福、非福、不動行識。住四衢道者，住四識住。四幻事者，謂象馬等，此雖可見而無真實象馬等事。如是應知隨福等識住四識住，雖有作受我等之相，然無真實我性可得。又識於中隱其實性，外現異相猶如幻像，故知依他亦性空寂。幻法上無自然性故，名之為空。圓成之體，實理而說非空不空，由依二空門方可顯證，亦可名空。故三種法皆名為空。上護法解。清辨釋言：又世俗妄說色等可有，勝義入真色等皆無，故本空寂。如第二月妄有即真無，故本皆空寂。下諸空寂皆準此知，並應二解，但解其法不解理也。詮空寂句所顯空寂，即是菩薩能詮之句所詮之義，依此證此名菩薩故。集聚荷擔是蘊義，出生是處義，因性族類是界義。變礙名色，領納名受，取像名想，造作名行，了別名識。以心所中受想二法資助心強，修禪無色此二用勝，外道說為生死因故，別名為蘊。蘊但攝有為，無為非聚故。出生名處，根不壞、境現前能生於識，故根及境別得處名。所生之識不開為處，此亦通無為。為境生識故，六根有取各自境用，故立別名。六境為根各別取故，所以名別。性義因義名之為界，故開六識立十八界，亦通無為。為破有情識煩惱執，對上中下三根差別說此三科，三科竝通有漏無漏，餘義竝如諸論處說。

Commentary: From here down, the second part comprises thirty-one approaches based on the intrinsic nature of all phenomena and that from which they arise as the meaning of the phrases of empty, quiescent purity, so as to reveal the meaning of all phrases of a bodhisattva. Herein there are two parts: first, twenty-six approaches explain the intrinsic nature of conventional and ultimate phenomena, that on which they rely and that from which they arise, as the meaning of the phrases of empty, quiescent purity, so as to reveal the meaning of all phrases of a bodhisattva. Second, the five pairs below 'good and non-good' pervade the distinctions among defiled and pure phenomena as the meaning of the phrases of empty, quiescent purity of intrinsic nature, so as to reveal the meaning of all phrases of a bodhisattva. The first part has three subdivisions: first, nine approaches exclusively explain the intrinsic nature of that on which conventional phenomena rely as the meaning of the phrases of empty, quiescent purity, so as to reveal the meaning of all phrases of a bodhisattva. Next, sixteen approaches exclusively explain the intrinsic nature of that from which ultimate phenomena arise as the meaning of the phrases of empty and quiescent, so as to reveal the meaning of all phrases of a bodhisattva. Lastly, one approach comprehensively explains the intrinsic nature of that on which conventional and ultimate phenomena rely as the meaning of the phrases of empty, quiescent purity, so as to reveal the meaning of all phrases of a bodhisattva. The nine approaches in the first subdivision are divided into nine. In what is cited here, there are three phrasal meanings, which are the teachings of the three categories [of aggregates, bases, and elements]. First, as for the form aggregate and so forth conceptually constructed by ordinary beings: they are originally empty and quiescent; being empty and quiescent, they are pure, because there is only a deluded mind and the objective sphere is entirely absent. In terms of the other-dependent, its intrinsic nature is also empty; the sūtra itself says: 'Form is like a ball of foam, feeling is compared to a floating bubble, perception is like a mirage, karmic formations are like a plantain tree, consciousness is like an illusion.' Form being like a ball of foam means: because it increases and decreases swiftly; because it is born from the water element; because it is produced by the water of food and drink through craving; because it cannot be kneaded or joined together; and because, unlike a lump of clay, it cannot be transformed into other objects. Moreover, it is not truly an accumulation, but appears like an accumulation, thereby giving rise to the conceptual grasp of sentient beings. Feeling being compared to a floating bubble means: it is produced from the coming together of the three, and it is a similar phenomenon that does not abide firmly for long. That is, with water below, rain from the heavens above, and struck by wind from the side, floating bubbles arise. Feelings produced with the coming together of the three as a condition are also like this. Mental factors such as contact are omitted and not stated as conditions. Furthermore, they swiftly perish and arise, not abiding firmly. Perception being like a mirage means: because of its fluctuating nature; because countless kinds of signs arise through alteration; because it causes perversion with regard to the objective referent; because it causes its objective sphere to appear extremely distinct; and because through this it discriminates signs of male, female, and so forth, establishing differences. Karmic formations being like a plantain tree means: because they are not solid or real; and because their branches and leaves are broad and vast but swiftly perish. It is like a person with clear vision who takes a sharp blade into a forest to fetch an upright plantain trunk: cutting its roots and stripping its leaves, he finds nothing whatsoever inside, let alone anything solid. That is, a noble disciple, using the blade of wondrous insight in the forest of the five destinies, takes the view of a self that acts and experiences, calls it a trunk, and cuts its root, thereby severing the view of a self. Detailed analysis is called stripping its leaves; since there are only diverse differentiated phenomena of various formations like intention, how could there be another permanent and eternal self? Hence they are like a plantain tree. Consciousness being like an illusion means: it is like an illusionist standing at a crossroads who creates four kinds of illusory displays. The 'illusionist' is a metaphor for consciousness accompanied by meritorious, non-meritorious, and immovable formations. Standing at a 'crossroads' means abiding in the four stations of consciousness. The 'four illusory displays' refer to elephants, horses, and so forth; although these can be seen, there are no real elephants, horses, or the like. In this way it should be known that the consciousness accompanied by merit and so forth abides in the four stations of consciousness, and although it has the characteristics of an acting and experiencing self, no real nature of a self can be found. Furthermore, consciousness conceals its real nature within and displays different characteristics outwardly, just like an illusory image; thus we know that the other-dependent is also empty and quiescent by nature. Because illusory phenomena lack a self-existent nature, they are called empty. As for the substance of the fully perfected: speaking from the real principle, it is neither empty nor non-empty; but because it can be revealed and realized only by relying on the two gates of emptiness, it can also be called empty. Thus all three kinds of phenomena are called empty. This is Dharmapāla's explanation. Bhāviveka explained: Moreover, conventionally, form and so forth are delusively stated to exist, but in the ultimate truth, when entering the real, form and so forth are completely non-existent; therefore they are originally empty and quiescent. Just as a second moon delusively exists but is really non-existent, they are originally all empty and quiescent. The various instances of empty and quiescent below should all be understood in accordance with this; both explanations should be applied, but they explain the phenomena, not the principle. The emptiness and quiescence revealed by the phrases expressing emptiness and quiescence are precisely the meaning expressed by the bodhisattva's expressive phrases; because one realizes this based on this, one is called a bodhisattva. Accumulating and shouldering a burden is the meaning of aggregate (skandha); bringing forth is the meaning of base (āyatana); causal nature and class is the meaning of element (dhātu). Altering and obstructing is called form; experiencing is called feeling; apprehending marks is called perception; fabricating is called karmic formations; discerning is called consciousness. Because feeling and perception among the mental factors strongly assist the mind, their functions are prominent in the cultivation of dhyāna and the formless states, and externalists claim they are the causes of birth and death, they are separately designated as aggregates. The aggregates encompass only the conditioned, because the unconditioned is not an accumulation. Bringing forth is called a base: when a sense faculty is undamaged and an objective sphere appears before it, they can generate consciousness; therefore sense faculties and objective spheres separately obtain the name 'base'. The generated consciousness is not expanded into a base; this also extends to the unconditioned. Because it generates consciousness as an objective sphere, the six sense faculties have the function of apprehending their respective objective spheres, and so distinct names are established. Because the six objective spheres are apprehended separately by the sense faculties, they have distinct names. Nature and cause are called element; therefore the six consciousnesses are expanded to establish the eighteen elements, which also extend to the unconditioned. To shatter sentient beings' attachment to consciousness and defilements, these three categories are taught in response to the differences among the three capacities of superior, middling, and inferior. All three categories pervade both with effluents and without effluents. The remaining meanings are explained in various treatises.