般若波羅蜜多心經幽贊 1.36

1.36

云何名為所觀境界？謂初觀察，從緣所生一切色、心、諸心所等，似空花相，誑惑愚夫，名依他起；愚夫不了，於斯妄執為我、為法，喻實空花，性相都無，名計所執；依他起上，我、法本空，由觀此空所顯真理，譬若虛空，名圓成實。諸所知法，不越有無，無法體無，但可總說名計所執，橫遍計心之所執故；有法體有，理應分別，諸有為法名依他起，緣生事故；一切無為名圓成實，法本理故。或有漏法名依他起，性顛倒故；諸無漏法名圓成實，非顛倒故。

What is called the object to be contemplated? It means that at first one contemplates that all forms, minds, mental factors, and so forth born from conditions are like the appearance of sky-flowers, deceiving and bewildering foolish persons, which is named the other-dependent (paratantra); foolish persons fail to understand and falsely grasp them as a self and as dharmas, which is compared to real sky-flowers, having neither nature nor characteristic whatsoever, and is named the parikalpita; upon the other-dependent, self and dharmas are fundamentally empty, and the true reality revealed through contemplating this emptiness, compared to open space, is named the fully perfected (pariniṣpanna). All knowable dharmas do not exceed existence and non-existence: non-existent dharmas are without substance, and can only be collectively called the parikalpita, because they are grasped by the mind of pervasive conceptualization; existent dharmas possess substance, and by reason should be distinguished: all saṃskṛta dharmas are named the other-dependent, because of the fact of arising from conditions; all asaṃskṛta dharmas are named the fully perfected, because they are the fundamental principle of dharmas. Or again, defiled dharmas are named the other-dependent, because their nature is inverted; all undefiled dharmas are named the fully perfected, because they are non-inverted.