般若波羅蜜多心經幽贊 2.40

2.40

贊曰：恐彼疑執唯色不異空，唯色體即空，餘法不爾故，以受等亦例同色。能領納境，起苦、樂、捨名受；能取於境，有相、無相、小、大、無量、無少所有分齊名想；思造善、惡、無記分位及餘心所等遷流名行；心、意、識三皆能了別，並通名識，謂四識住及能住識。如色而領，如領而知，如知而作，如作而了，故色、受等如是次第。然由世執我事有五，謂我身具、我受用、我言說、我造作、我自體，今顯是蘊唯法功能，無實自性，非我、我所，故唯說五，不減不增。愚夫不知為破我執，於非蘊中假說為蘊，遂執為有，故今對破，並說為空。《二十論》云，「說無有情我，但有法因故」等者，等取下處、界等五種善巧。然《大經》言，色空，乃至菩提亦空，設有一法過涅槃者，我亦說為如幻如化。故此等言，通攝一切。勝空、如應二皆准釋。《大經》次言，受、想、行、識自性空，不由空故，乃至廣說。受、想、行、識即是空，空即是受、想、行、識。何以故？此但有名，謂為菩提，謂之為空，此但有名，謂之為色、受、想、行、識。

The Commentary says: Fearing that someone might suspiciously cling to the idea that only form is not different from emptiness and only the substance of form is identical with emptiness, whereas other phenomena are not so, [the sūtra] uses feeling and the rest to analogise them with form. That which receives objects and generates pain, pleasure, and equanimity is called feeling (vedanā). That which grasps objects—whether marked or markless, small, great, boundless, or having nothing whatsoever of a limit—is called perception (saṃjñā). That which volitionally constructs the states of good, evil, and indeterminate [karma], along with the flux of the remaining mental factors, is called formations (saṃskāra). Mind (citta), intellect (manas), and consciousness (vijñāna) can all cognise; all are broadly termed consciousness, referring to the four consciousness-stations and the consciousness that abides. As with form, one receives; as one receives, one knows; as one knows, one acts; as one acts, one cognises. Thus form, feeling, and the rest proceed in this sequence. Furthermore, worldly people cling to five kinds of self-matters—namely, my body and its implements, my enjoyment, my speech, my action, and my own entity. Now, to show that these aggregates are merely the functions of phenomena, without real intrinsic nature, and are neither a self nor what belongs to a self, only five are taught, neither decreased nor increased. Fools do not realise that, in order to shatter grasping at a self, [the Buddha] provisionally taught aggregates where there are no aggregates; thus they clung to them as existent. Therefore, he now refutes them directly and proclaims them all to be empty. The Viṃśikā says: 'He taught that there are no sentient beings or selves, but only causal conditions of phenomena,' and so forth; 'and so forth' encompasses the five kinds of skillfulness below, such as the bases (āyatana) and elements (dhātu). Moreover, the Great Sūtra states: 'Form is empty, up to bodhi is also empty; even if there were a phenomenon surpassing nirvāṇa, I would still declare it to be like an illusion, like a phantom.' Therefore, words such as this encompass everything. The adherents of Paramārtha-śūnya and the Appropriate School both interpret it in accordance with this. The Great Sūtra further says: 'Feeling, perception, formations, and consciousness are empty in intrinsic nature, not on account of emptiness,' and so on at length; 'Feeling, perception, formations, and consciousness are emptiness; emptiness is feeling, perception, formations, and consciousness. Why is that? These are merely nominal, designated as bodhi, designated as emptiness; these are merely nominal, designated as form, feeling, perception, formations, and consciousness.'