般若波羅蜜多心經幽贊 2.47

2.47

贊曰：勝空者言，上以色等體義，總對於空明不異、即，恐義不明，令觀純熟，別結空中所無之法，乘前起結，說「是故」言，此言通下諸所無法。如應者言，三乘通修五種善巧，謂蘊、處、界、緣起及諦，隨彼所應為遠近觀。由二乘等皆隨執有，今對說無，所執空中體、義俱寂，故所執蘊其性都無；然佛方便，於有為中施設為蘊，破五我事，漸令入真，說為善巧，非謂實有。故經頌言：

The Commentary says: The adherents of Paramārtha-śūnya say: Above, using the substance and meaning of form and the rest, [the sūtra] generally contrasted them with emptiness to explain non-difference and identity; fearing the meaning was not yet clear, and to make the contemplation fully mature, it individually concludes with the phenomena absent in emptiness. Following on from the preceding, it introduces the conclusion by saying 'therefore'; this word applies to all the absent phenomena below. The adherents of the Appropriate School say: The three vehicles commonly cultivate five kinds of skillfulness—namely, the aggregates, bases, elements, dependent origination, and the truths—serving as distant or immediate objects of contemplation according to their capacity. Because those of the two vehicles and others all cling to their existence, [the sūtra] now speaks of their non-existence in refutation: in parikalpita emptiness, both substance and meaning are quiescent; therefore, the nature of the grasped aggregates is completely absent. However, as an expedient means, the Buddha provisionally designated aggregates within saṃskṛta [phenomena] to shatter the five self-matters and gradually lead [practitioners] into truth; they are taught as skillfulness, not as real existence. Hence, a sūtra verse says: