般若波羅蜜多心經幽贊 2.51

2.51

贊曰：此說空中無十二處。勝空者言，佛權方便說有處等，引令入真，既入真已，依真實義故說皆空。如應者言，唯由根、境能與六行為生長門，說為處義，然以世間相見、問訊、塗香、受膳、侍給、分別故，佛說處次第如是。因位眼、耳不至能取，鼻、舌、身三至方能取，意即八識，果俱不定。眼、耳用勝，天得通名，變化非真，唯欲、色界，下地諸識有依上者，業、緣、通、定、法力皆生，諸位隨應用有勝劣，如次九、八、七、五緣起。色謂顯、形、表，聲謂執受、不執受、俱大種所生，香謂俱生、和合、變異，味謂苦、酢、甘、辛、醎、淡，觸謂四大及此所造，法謂無對色及餘心所、不相應、無為。初五唯二，餘通異熟、長養、等流，異熟唯欲、色，後二通三界，色、聲有表，意、法通三，十色皆唯無記及善，即離依有假立造名，一切皆通有漏、無漏。《二十》頌曰：

The Commentary says: This explains that the twelve bases (āyatana) are absent in emptiness. The adherents of Paramārtha-śūnya say: The Buddha provisionally taught the existence of the bases and so forth as an expedient to guide [practitioners] into truth; once they have entered truth, relying on the real truth, he therefore teaches that all are empty. The adherents of the Appropriate School say: Solely because the sense-faculties and objects serve as gateways for the arising and growth of the six cognitions, they are called 'bases' (āyatana). However, based on worldly visual encounters, greeting, anointing with fragrance, taking food, serving, and discrimination, the Buddha taught the sequence of the bases in this manner. In the causal stage, the eye and ear cognise without reaching [their objects], while nose, tongue, and body cognise only by reaching [them]; the mind refers to the eight consciousnesses, which in the fruition stage are not fixed. Eye and ear are superior in function, obtain the common name of 'divine', their transformations are not real, and belong only to the desire and form realms; the consciousnesses of lower realms may rely on higher ones, produced by karma, conditions, supernormal power, concentration, and dharma-power; their application across the stages has superior and inferior aspects, arising from nine, eight, seven, or five conditions respectively. Form refers to colour, shape, and manifest [karma]; sound refers to what is grasped, what is not grasped, and what is produced by both primary elements; smell refers to inborn, compound, and altered; taste refers to bitter, sour, sweet, acrid, salty, and bland; touch refers to the four great elements and derived matter; dharmas refer to unmanifest form and the remaining mental factors, non-associated formations, and asaṃskṛta. The first five are only two [types of matter]; the rest extend to maturation, nourishment, and outflow: maturation is only in the desire and form realms, while the latter two extend across the three realms. Form and sound have manifest karma; mind and dharmas extend across the three [natures]. The ten physical elements are only indeterminate and wholesome; being provisionally designated as derived matter whether identical with or separate from their supports, all extend to the with-outflows and without-outflows. The Viṃśikā verse says: