[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) › 1.262 # 仁王護國般若波羅蜜多經疏 1.262 仁王護國般若波羅蜜多經疏 1.262 - **Language:** Classical Chinese ### [1.262](https://indike.org/pramana/in.bauddha.taisho.1709.1.262) 解曰：若著名相分別諸法者，此明妄倒著相迷真，五法之中前三法也。言五法者，相、名、分別、正智、真如。《顯揚》第六、《瑜伽》七十四，兩論同說依他攝四，攝彼相、名、分別、正智；圓成實一，攝彼真如；遍計所執不攝五事。彼說：有漏心心所法變似所詮，說名為相。似能詮現，施設為名。能變心等，立為分別。無漏心等離戲論故，名為正智。《中邊》第二說：依他起攝相、分別；遍計所執唯攝彼名；正智、真如圓成實攝。彼說：有漏心及心所相分名相，餘名分別，遍計所執都無體故。為顯非有，假說為名。正智真如，能證所證二俱無倒，圓成實攝。《楞伽》偈云「名、相、覺想自性二相，正智、如如是則成相。」言名相者，遍計所攝，二無體故。言覺想者，即是妄想，謂心心所，依他起攝。緣前名相，故名覺想。自性二相者，即上三法，遍計依他二自性矣。正智如如是則成相者，智如二種為圓成故。《中邊》、《楞伽》所明五法屬此經者，前云法性不住色不住非色等文五中後二，正智如如皆圓成故。雖即正智而非無為，無漏有為離倒究竟，《楞伽》說為圓成實故。後世諦文是前三法，三界三乘依他起故，即是《中邊》相及分別，《楞伽經》中覺想心故。六十二見遍計所攝，《中邊》之名、《楞伽》名相。《顯揚》、《瑜伽》屬此經者，法性第五，世諦前四不立遍計從心說故。六趣四生三乘行果者，並如前解。即是不見諸法實性者，若著名相分別諸法，乃至行果執為實有，即不能見諸法實性。顯無執者能見實性，下〈二諦品〉因此而興，前後次第至文悉矣。 > The commentary explains: Regarding 'If one attaches to names and marks and discriminates phenomena', this clarifies delusion, attaching to marks and being confused about the real, which are the first three of the five dharmas. The 'five dharmas' are: marks (nimitta), names (nāma), discrimination (vikalpa), correct cognition (samyagjñāna), and suchness (tathatā). The sixth fascicle of the Prakaraṇāryavācā and the seventy-fourth fascicle of the Yogācāra both explain that paratantra subsumes four: it subsumes marks, names, discrimination, and correct cognition; pariniṣpanna is one, subsuming suchness; parikalpita does not subsume any of the five things. They say: defiled mind and mental factors transform to resemble that which is expressed, which is called 'marks'. Appearing to resemble that which expresses, it is designated as 'names'. The mind and so forth capable of transforming are established as 'discrimination'. Because untainted mind and so forth are free from proliferation, they are called 'correct cognition'. The second chapter of the Madhyāntavibhāga says: paratantra-svabhāva subsumes marks and discrimination; parikalpita-svabhāva subsumes only names; correct cognition and suchness are subsumed under pariniṣpanna. It says: the objective aspects (nimittabhāga) of defiled mind and mental factors are called marks, the rest are called discrimination; because parikalpita-svabhāva completely lacks an intrinsic essence, to show that it is nonexistent, it is provisionally spoken of as names. Correct cognition and suchness—both the cognizer and the cognized are non-erroneous, hence subsumed under pariniṣpanna. A verse in the Laṅkāvatāra says: 'Names, marks, and awakening thoughts are the two characteristics of intrinsic nature; correct cognition and suchness are then the perfected characteristic.' Regarding 'names and marks', they are subsumed under parikalpita, because both lack intrinsic essence. Regarding 'awakening thoughts', they are false discrimination, meaning the mind and mental factors, subsumed under paratantra-svabhāva; because they take the aforementioned names and marks as objects, they are called awakening thoughts. 'The two characteristics of intrinsic nature' refers to the three dharmas above, namely the two intrinsic natures of parikalpita and paratantra. 'Correct cognition and suchness are then the perfected characteristic' means that cognition and suchness, the two kinds, constitute the pariniṣpanna. Correlating the five dharmas explained in the Madhyāntavibhāga and Laṅkāvatāra to this sūtra: the previous text stating that dharmatā 'does not abide in form, does not abide in non-form', and so forth corresponds to the latter two of the five, for correct cognition and suchness are both pariniṣpanna. Although correct cognition is not unconditioned, because untainted conditioned phenomena are free from inversion and ultimate, the Laṅkāvatāra speaks of it as pariniṣpanna. The subsequent text on conventional truth consists of the first three dharmas, because the three realms and three vehicles are paratantra-svabhāva, which are the marks and discrimination of the Madhyāntavibhāga and the awakening mind of the Laṅkāvatāra Sūtra. The sixty-two views are subsumed under parikalpita, which are the 'names' of the Madhyāntavibhāga and the 'names and marks' of the Laṅkāvatāra. Correlating the Prakaraṇāryavācā and Yogācāra to this sūtra: dharmatā is the fifth, and conventional truth corresponds to the first four, because parikalpita is not established separately, being explained from the perspective of mind. 'The six destinies, the four modes of birth, and the practices and fruits of the three vehicles' are all as explained above. Regarding 'that is failing to see the real nature of phenomena', if one attaches to names and marks and discriminates phenomena, up to grasping the practices and fruits as truly existent, then one cannot see the real nature of phenomena. This reveals that those free from grasping are able to see the real nature; the following 'Chapter on the Two Truths' arises because of this, and the sequence before and after will be fully understood when reaching the text. > — English (machine translation) (machine translation) - [Previous: 1.261](https://indike.org/pramana/in.bauddha.taisho.1709.1.261) - [Next: 1.263](https://indike.org/pramana/in.bauddha.taisho.1709.1.263) - [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.1.262) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1709.1.262](https://indike.org/pramana/in.bauddha.taisho.1709.1.262) · Pramāṇa