般若波羅蜜多心經幽贊 2.76

2.76

贊曰：勝空者言，前說「是故空中無色」等者，雖結成上色不異空、無生滅等，而未釋色等無之所由，今顯空中無法所以。若色等中體少是有，應依勝義有少所得，既都無得，故本皆空。如《大經》言，自性空故，一切皆空。如應者言，《辯中邊》言，菩薩正修十善巧觀，一、蘊，二、處，三、界，四、緣起，五、處、非處，六、根，七、世，八、諦，九、乘，十、有為、無為。由舍利子漸悟大乘故，此俱無三乘通、別、近、遠、加行、根本六種，二真觀位證法事理，所執六相都無所有，依他、圓成非定六相，故以無得通釋上無。如《大經》言，色等諸法無所得，故甚深般若亦無所得。

The Commentary says: The proponent of Superior Emptiness says: Although the earlier statement, "Therefore in emptiness there is no form..." concluded the preceding points that form is not different from emptiness, is without arising and cessation, and so forth, it had not yet explained the reason why form and the rest do not exist. Now it reveals the reason why there are no dharmas in emptiness. If there were the slightest substantial existence in form and the rest, there should be some slight attainment based on paramārtha-satya. Since there is utterly no attainment, they are originally all empty. As the Great Sūtra says: "Because their svabhāva is empty, all are empty." The proponent of Proper Accord says: The Madhyāntavibhāga states that the bodhisattva correctly cultivates the contemplation of the ten skillfulnesses: first, the aggregates; second, the sensory bases; third, the elements; fourth, dependent origination; fifth, possibility and impossibility; sixth, the faculties; seventh, the periods of time; eighth, the truths; ninth, the vehicles; and tenth, the conditioned and unconditioned. Because Śāriputra gradually awakens to the Mahāyāna, these [ten] all lack the six types—common, distinct, proximate, distant, preliminary, and fundamental—of the three vehicles. At the stage of the two true contemplations where one realizes dharmas, facts, and principles, the six grasped marks are utterly non-existent. The dependent and the consummate are not definitively the six marks; therefore, "by non-attainment" universally explains the preceding negations. As the Great Sūtra says: "Because all dharmas such as form are non-attainable, profound prajñā is also non-attainable."