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# 般若波羅蜜多心經幽贊 1.10

般若波羅蜜多心經幽贊 1.10

- **Language:** Classical Chinese

### [1.10](https://indike.org/pramana/in.bauddha.taisho.1710.1.10)

彼言，世俗說我、法有，依勝義諦唯此二空，雖佛為破執空、執有，總相宣說諸法有、空，或說諸法非空非有。名字性離，空、有雙非，勝義寄詮，有空有有，故慈尊說，有為、無為名之為有，我及我所稱之為無，非說有、空法皆空、有，觀斯聖意，空、有無乖，法離智詮，何空何有？對機遣病，假說有、空。後諸學徒隨文起執，己之所解謂契中宗，他之所知將為謬說，今贊經義，申其兩端，妙理是非，智者當了。

> They said that conventionally, self and phenomena are said to exist, but relying on paramārtha-satya, there is only this twofold emptiness. Although the Buddha, in order to destroy attachment to emptiness and attachment to existence, preached in general terms the existence and emptiness of all dharmas, or spoke of all dharmas as neither empty nor existent, names and nature are separate, and both emptiness and existence are negated. When the ultimate resorts to verbal expression, there is emptiness and there is existence. Thus Maitreya taught that conditioned and unconditioned phenomena are termed existent, while self and what belongs to self are termed non-existent; he did not say that the dharmas of existence and emptiness are all empty or existent. Examining this noble intention, emptiness and existence do not conflict. Since phenomena are free from conceptual knowledge and verbal expression, what is empty and what exists? Responding to capacities to dispel diseases, existence and emptiness are metaphorically spoken of. Later students formed attachments following the letter: their own understanding they called accord with the middle principle, while what others knew they treated as erroneous explanations. Now praising the meaning of the sūtra, I set forth both sides; whether the profound principle is right or wrong, the wise will surely discern.  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1710~en-mt.1.10) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1710.1.10](https://indike.org/pramana/in.bauddha.taisho.1710.1.10) · Pramāṇa
