般若波羅蜜多心經贊 1.31

1.31

自下第二約六種義以顯空相。於中有二，初、約六義正顯空相，後、依空相遣六門法。顯六相中，命舍利子，如上已釋，六相即是不生、不滅、不垢、不淨、不增、不減。然此六相，西方兩釋，一者、清辨，二者、護法。依清辨宗釋六相者，本無今有名生，暫有還無名滅（如《瑜伽》說），性染不淨名垢，離染非垢稱淨（如諸教說），執法有用曰增，妄計法壞名減（如《攝大乘論》說）。三對六相，三說不同。一曰，此文約位辨三，謂真空性離諸相故，道前遠離流轉生滅，道中即無惑智垢淨，道後永捨體用增減。一曰，此文約性辨三，遍計所執本來無故不生不滅，依他起性從緣生故不垢不淨，圓成實性以不起故不增不減。一曰，此說三對六相，一一皆通諸位、諸性，總遣三性，無所存故。三中後勝，順本宗故。依護法宗，理實空相乃有眾多，謂非一異及有無等，而經且說三對六者，生滅即是有為通相，垢淨止辨諸法自性，增減言顯法上義用。理實三空通有六相，經意正顯是自性空，生、法二空所顯真理通與迷悟為所依故。

Hereunder is the second part: revealing the characteristic of emptiness through six meanings. Within this there are two: first, directly revealing the characteristic of emptiness through the six meanings; second, eliminating the dharmas of the six gates on the basis of the characteristic of emptiness. In revealing the six characteristics, the address to Śāriputra has already been explained above; the six characteristics are non-arising, non-perishing, non-defilement, non-purity, non-increase, and non-decrease. However, regarding these six characteristics, there are two explanations from the West: first, Bhāviveka; second, Dharmapāla. Explaining the six characteristics according to Bhāviveka's school: what was originally non-existent now becoming existent is called arising; what temporarily exists and then reverts to non-existence is called perishing (as explained in the Yogācārabhūmi); the inherently defiled and impure is called defilement; what is free from defilement and not defiled is called purity (as stated in various teachings); clinging to a dharma as having function is called increase; falsely conceiving a dharma to be destroyed is called decrease (as explained in the Mahāyānasaṃgraha). Regarding the three pairs of six characteristics, there are three differing explanations: One says: this text distinguishes the three according to stage, meaning that because the true empty nature is free from all characteristics, prior to the path one is far removed from samsaric arising and perishing; on the path there is no defilement or purity of affliction and wisdom; after the path one permanently abandons the increase and decrease of essence and function. Another says: this text distinguishes the three according to nature: because the parikalpita is fundamentally non-existent, it does not arise and does not perish; because the paratantra arises from conditions, it is neither defiled nor pure; because the pariniṣpanna does not arise, it neither increases nor decreases. Another says: these three pairs of six characteristics each apply throughout all stages and all natures, universally eliminating the three natures so that nothing is retained. Among the three, the latter is superior, as it accords with the fundamental tenet. According to Dharmapāla's school, in truth the characteristics of emptiness are indeed numerous, being neither identical nor different, neither existent nor non-existent, and so forth; yet the sūtra temporarily speaks of three pairs of six because arising and perishing are the common characteristics of conditioned phenomena, defilement and purity merely discern the self-nature of dharmas, and increase and decrease express the conceptual function upon dharmas. In truth, the three emptinesses all possess the six characteristics; the intent of the sūtra is specifically to reveal the emptiness of self-nature, because the true principle revealed by the two kinds of emptiness of self and dharmas universally serves as the basis for both delusion and awakening.