般若波羅蜜多心經贊 1.11

1.11

第二辨能觀智。於中有二，初、明智體，後、辨智用，此辨智體。「行」謂進行，是能觀智。「深」即甚深，深有二種。一者、即行深，無分別智內證二空，離諸分別，無能、所行以為行相，故名行深，故《大品》曰，不見行，不見不行，是名菩薩行深般若。二者、境深，謂二空理，離有無相，絕諸戲論，無分別智證此深境故曰行深。梵音「般若」，此翻名智。言「波羅」者，名為彼岸；「蜜多」，名到；順彼應云智彼岸到，從此方語智到彼岸，因智斷障至涅槃城，是故說為智到彼岸。「時」謂時分。《智度論》說依有為法假說時分，而時、數等非蘊、處等諸數所攝法。《沙門論》亦同此釋，故彼論曰「因法假名時，離法無別時」。《瑜伽》等說有為法上前後分位假立時分，不相應法行蘊所攝。依《佛地論》，亦同此說，故彼論曰，立不相應時節分位，或心影像。總釋意曰，般若有三，謂即文字、觀照、實相，為顯觀照，簡實相等，故言行深般若波羅蜜多時（此中應說三種般若）。

The second distinguishes the wisdom that contemplates. In this there are two parts: first, clarifying the essence of the wisdom; second, distinguishing the function of the wisdom. This clarifies the essence of the wisdom. "Practicing" means proceeding forward; it is the wisdom that contemplates. "Deep" means exceedingly profound; depth has two kinds. First, depth of practice: the nirvikalpa-jñāna internally realizes the two kinds of emptiness, free from all discriminations, with neither an agent nor an object of practice serving as its mental aspect; hence it is called "practicing deeply." Therefore the Pañcaviṃśatisāhasrikā says: "Not seeing practice, not seeing non-practice: this is called the bodhisattva practicing the deep prajñā." Second, depth of the object: namely, the principle of the two kinds of emptiness, free from the marks of existence and non-existence and cutting off all conceptual proliferation; the nirvikalpa-jñāna realizes this deep object, hence it is said, "practicing deeply." The Sanskrit sound is prajñā, translated here as "wisdom." "Pāra" is called "the other shore"; "mita" is called "gone"; following their syntax it should say "wisdom other shore gone," but following the language of this region it is "wisdom gone to the other shore": through wisdom one severs hindrances and arrives at the city of nirvāṇa, therefore it is said to be "wisdom gone to the other shore." "Time" means the temporal period. The Mahāprajñāpāramitā-śāstra states that temporal periods are conventionally designated relying on conditioned dharmas, but time, number, and so forth are dharmas not included in the enumerations of aggregates, sense bases, and so on. The Śramaṇa-śāstra also agrees with this explanation, wherefore that treatise states: "Relying on dharmas, time is conventionally designated; apart from dharmas there is no separate time." The Yogācārabhūmi and others state that temporal periods are conventionally established upon the prior and subsequent states of conditioned dharmas, included in the aggregate of formations as unassociated dharmas. According to the Buddhabhūmy-upadeśa, it also agrees with this explanation, wherefore that treatise states: "One posits the states of time as unassociated, or as mental images." The overall intent of the explanation is: prajñā has three kinds, namely literal prajñā, contemplative insight, and dharmatā; in order to reveal contemplative insight and distinguish it from dharmatā and the like, it says "when practicing the deep prajñāpāramitā" (here the three kinds of prajñā should be explained).