[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [仁王般若經疏](https://indike.org/pramana/in.bauddha.taisho.1707) › 1.113 # 仁王般若經疏 1.113 仁王般若經疏 1.113 - **Language:** Classical Chinese ### [1.113](https://indike.org/pramana/in.bauddha.taisho.1707.1.113) 何以故下，釋上色心空故也。九十剎那為一念（乃至）一切法亦如是，上廣辨其色、略辨其心，今就內廣明其心、略釋其色空，聖人善巧廣略互舉。若依《釋論》，此即是散空也。將欲明空，先立其法。法雖無量，不出色心。色法者，從細微成麁微，從四微成四大，從四大成諸根，此明色法也。九十剎那為一念，一念中一剎那逕九百生滅，一念有九十剎那，合逕八萬一千生滅。以生滅折剎那，剎那折一念，如是心法不可得，此明心空。以四大分諸根，諸根不可得。以四塵分四大，四大不可得。以麁微分四微，四微不可得。以細微分麁微，麁微不可得。摧色至於極微，窮心盡於生滅。色盡心窮，𭔛然無所住，無住之住不知何以目之，強名為空，即是護佛果也。一切法亦如是者，結上色心空也。 > From "Why is this?" downward explains why form and mind are empty as stated above. "Ninety kṣaṇas make one thought-moment... \[and so on\] up to all dharmas are also like this": above it extensively discerned form and briefly discerned mind; now internally it extensively explains mind and briefly explains the emptiness of form; the sage skillfully presents the extensive and brief interchangeably. According to the Upadeśa, this is emptiness through dispersal. Intending to explain emptiness, one first posits the dharmas. Although dharmas are limitless, they do not exceed form and mind. As for form-dharmas, from subtle particles gross particles are formed; from the four subtle particles the four great elements are formed; from the four great elements the various faculties are formed; this explains form-dharmas. Ninety kṣaṇas make one thought-moment; in one thought-moment a single kṣaṇa undergoes nine hundred arisings and cessations; one thought-moment has ninety kṣaṇas, undergoing in total eighty-one thousand arisings and cessations. By arising and cessation one breaks down the kṣaṇa; by the kṣaṇa one breaks down the thought-moment; in this way, mental dharmas are unfindable; this explains the emptiness of mind. By the four great elements one breaks down the faculties, and the faculties are unfindable. By the four sensory objects one breaks down the four great elements, and the four great elements are unfindable. By the gross particles one breaks down the four subtle particles, and the four subtle particles are unfindable. By the subtle particles one breaks down the gross particles, and the gross particles are unfindable. One reduces form to the ultimate atom, and exhausts mind to arising and cessation. Form exhausted and mind ended, starkly there is nowhere to abide; being unaware of how to name this abiding of non-abiding, one is forced to designate it as empty, which is precisely protecting the Buddha-fruit. "All dharmas are also like this" concludes the emptiness of form and mind above. > — English (machine translation) (machine translation) - [Previous: 1.112](https://indike.org/pramana/in.bauddha.taisho.1707.1.112) - [Next: 1.114](https://indike.org/pramana/in.bauddha.taisho.1707.1.114) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1707.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1707~en-mt.1.113) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1707.1.113](https://indike.org/pramana/in.bauddha.taisho.1707.1.113) · Pramāṇa