[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) › [仁王護國般若波羅蜜多經疏](https://indike.org/pramana/in.bauddha.taisho.1709) › 1.229 # 仁王護國般若波羅蜜多經疏 1.229 仁王護國般若波羅蜜多經疏 1.229 - **Language:** Classical Chinese ### [1.229](https://indike.org/pramana/in.bauddha.taisho.1709.1.229) 解曰：明所治也。前廣化利，令遠散動，住相分別，故令對治。不觀色相不觀色如者，此總標也。於五蘊中舉色為首，色謂質礙變礙為性。如謂真如，無礙為性。起心分別見有色如，此分別心正令除斷，若無分別勝義相應，一毫之善發迹至佛。此無分別，遍下言故。受想行識者，受謂領納苦樂捨受，想謂能取怨親等像，行謂造作善染諸行亦遷流故，識謂了別即眼等識。謂於四蘊皆離分別，性相平等境智俱如，治依他故。我人知見常樂淨倒者，依蘊妄執先我後法，各有四倒。我謂主宰，依《智度論》即陰計我有五、離陰計我有五、和合計我有十，總二十也。即陰我者，指陰為我。離陰計我，如將車人。和合有十者，如色中我，色作窟宅我在其中，四陰亦爾。我中色者，我作窟宅色居其中，四陰亦爾，分別我故。依無著論，自體相續總執五蘊相續為我，計前際我是今世我所執取故。言人者，謂展轉趣、餘趣、取執趣、未來後生實趣。言知者，數論執我，體即是思，受用諸法。我為知者，即現我故。言見者，謂即我執有身見也。如是四種皆我倒矣。常樂等者，即法四倒，住持自相能生謬解。謂外道等不了五蘊有為之法剎那不住，妄起常倒；有漏皆苦，妄起樂倒；實不自在，妄起我倒；自性不淨，妄起淨倒。第三我倒，文無者略，舊經具有。或前我故下一倒字，通上我法。由斯二執，二障具生，為障既重，先對治故。又報五蘊自性無記，是所依故。我法二倒不善有覆分別俱生，是能依故。唯無分別定慧能治，故此具明令對治也。從此第二對治諸行。 > Exposition: This clarifies what is remedied. Earlier, broad transformation and benefit were explained; to cause them to be far removed from distraction and movement, and from abiding in characteristics and discrimination, the text enjoins remedies. "Not observing the characteristics of form, not observing the suchness of form" is a general indication. Among the five aggregates, form is cited first. "Form" has obstruction and alterability as its nature. "Suchness" refers to tathatā, having unobstructedness as its nature. Arousing the mind to discriminate and see that there are form and suchness—it is precisely this discriminative mind that is to be eradicated; if there is no discrimination, one accords with the paramārtha, and a single hair of good starts one on the path to buddhahood. This non-discrimination applies to all the statements below. As for "sensation, perception, volition, and consciousness": "sensation" means taking in pleasant, painful, and neutral feelings; "perception" means grasping the signs of enemies, kin, and so forth; "volition" means constructing wholesome and defiled actions and is also continuous flow; "consciousness" means discernment, which is the eye consciousness and the rest. This means that regarding the four aggregates, one is free from discrimination in all cases, nature and characteristics are equal, and object and cognition are both suchness, thereby remedying the paratantra\[-svabhāva\]. As for "the inversions of a self, a person, a knower, and a seer, and of permanence, bliss, and purity": relying on the aggregates, one falsely grasps first a self and later phenomena, each having four inversions. "Self" means a master and controller. According to the Mahāprajñāpāramitopadeśa, grasping a self as identical to the aggregates has five types; grasping a self as separate from the aggregates has five types; grasping a self as a combination has ten types—twenty in total. Grasping a self identical to the aggregates means pointing to the aggregates as the self. Grasping a self separate from the aggregates is like a person driving a carriage. For the ten types of combination: like a self within form, where form acts as a chamber and the self is within it; the other four aggregates are also like this. Form within the self is where the self acts as a chamber and form resides within it; the other four aggregates are also like this; this is discriminating a self. According to Asaṅga's treatise, regarding the continuity of one's own entity, one generally grasps the continuity of the five aggregates as a self, because the past self is grasped as the self of the present life. "Person" (pudgala) means one who transmigrates successively, goes to other destinies, takes and grasps destinies, and truly goes to future rebirths. "Knower" refers to the Sāṃkhya grasping a self whose entity is thought and which enjoys dharmas; the self is the knower, which is the self presently manifest. "Seer" refers to the grasping of a self as the view of a real body (satkāyadṛṣṭi). These four kinds are all inversions of a self. "Permanence, bliss," and so forth are the four inversions of phenomena: retaining their own characteristics, they can produce erroneous understanding. That is, non-Buddhists and others, failing to understand that the conditioned dharmas of the five aggregates do not abide for an instant, falsely arouse the inversion of permanence; \[failing to understand that\] all contaminated things are suffering, they falsely arouse the inversion of bliss; \[failing to understand that\] they are truly not autonomous, they falsely arouse the inversion of self; \[failing to understand that\] their intrinsic nature is impure, they falsely arouse the inversion of purity. The third, the inversion of self, is omitted in the text for brevity; the old sūtra text has it completely. Alternatively, because "self" came before, the single word "inversion" below applies to both the self and phenomena above. Due to these two graspings, the two hindrances both arise; since the hindrances are heavy, they are remedied first. Furthermore, the retributive five aggregates are by nature indeterminate, serving as the basis. The two inversions of self and phenomena are unwholesome and obstructed, both conceptual and innate, and are what relies on that basis. Only non-discriminative concentration and wisdom can remedy them; therefore, these are fully explained here to effect their remedy. Next is the second \[part\]: remedying all practices. > — English (machine translation) (machine translation) - [Previous: 1.228](https://indike.org/pramana/in.bauddha.taisho.1709.1.228) - [Next: 1.230](https://indike.org/pramana/in.bauddha.taisho.1709.1.230) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1709.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1709~en-mt.1.229) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1709.1.229](https://indike.org/pramana/in.bauddha.taisho.1709.1.229) · Pramāṇa