般若波羅蜜多心經幽贊 1.2

1.2

贊曰：今為有情結習所蔽，敬受邪教，誹毀大乘；於空、有經如言計著，隨印所解，互生厭希；設希出要，親依善友，由各迷方，邪亂授學；懼廣文海初不趣求，雖樂略經而不能了；於真俗諦競說有無，心、境法中遞生取捨；令正法義真謬具分，信學有情皆獲利樂，依先所授略贊中道。如《解深密經》中，佛依遍計所執說一切法皆無自性、無生無滅、本來涅槃，相、生、勝義三無性已，時勝義生菩薩白佛言，世尊佛初唯為趣聲聞者轉四諦輪，雖甚希奇，然未了義，是諸諍論安足處所；次復唯為趣大乘者轉隱密輪，說一切法皆無自性、無生無滅、本來涅槃，雖更希奇，猶未了義，亦諸諍論安足處所；今為發趣一切乘者轉顯了輪，無上、無容，是勝義中真了義教，非諸諍論安足處所。《金光明經》說此三法名轉、照、持。輪，摧破名，具遮、表故。由諸有情迷法實相，起造惑業，淪生死海，大聖法王證法自性，善巧方便，應彼機宜，離言法中以言顯說，欲令隨獲中道實相，故有頌言：

The Commentary states: Nowadays, sentient beings are shrouded by habitual propensities; they reverently receive heterodox teachings and slander the Mahāyāna. Regarding the sūtras on emptiness and existence, they conceptualise and cling according to the letter, each endorsing their own understanding and mutually generating aversion and desire. Even if they desire the essential path of transcendence and rely personally on good spiritual friends, because they have each lost their way, they teach and study in a distorted and confused manner. Fearing the vast ocean of texts, they do not pursue them at the outset; although they delight in abridged sūtras, they are unable to understand them. Regarding conventional truth and ultimate truth, they contend in speaking of existence and non-existence, alternately accepting and rejecting mind and external phenomena. Wishing to make the true and false aspects of the correct Dharma's meaning fully distinguished, and to bring benefit and bliss to all faithful practicing sentient beings, I briefly praise the middle way according to what was taught before. As in the Saṃdhinirmocana-sūtra, where the Buddha, relying on the parikalpita, explained that all dharmas lack svabhāva, are unproduced and unceasing, and are originally in nirvāṇa, and taught the three non-natures of lakṣaṇa-niḥsvabhāvatā, utpatti-niḥsvabhāvatā, and paramārtha-niḥsvabhāvatā, at that time the Bodhisattva Paramārthasamudgata addressed the Buddha, saying: "Bhagavat, when the Buddha initially turned the dharmacakra of the catur-āryasatya solely for those who set out on the Śrāvaka vehicle, although it was exceedingly wondrous, it was not yet nītārtha, and was an occasion for all disputes. Next, turning the concealed wheel solely for those who set out on the Mahāyāna, he taught that all dharmas lack svabhāva, are unproduced and unceasing, and are originally in nirvāṇa; although it was even more wondrous, it was still neyārtha and likewise an occasion for all disputes. Now, turning the fully explicit wheel for those embarking upon all vehicles, it is unsurpassed and without rival; it is the true nītārtha teaching within the paramārtha, and not an occasion for any disputes." The Suvarṇaprabhāsa-sūtra calls these three dharmas: turning, illuminating, and upholding. A "wheel" is named for its ability to crush, because it possesses both refutation and affirmation. Because sentient beings are confused about the dharmatā of phenomena, they give rise to afflictions and karma and sink into the ocean of saṃsāra. The Great Holy Dharma King has realized the svabhāva of phenomena; through skillful means, responding to their capacities, he uses words to explicitly express what is beyond words, wishing to make them attain the dharmatā of the middle way accordingly. Therefore, a verse states: