般若波羅蜜多心經贊 1.69

1.69

三、「遠離夢想」者，遠離夢想果，即八妄想，其想如夢，故名夢想。《瑜伽》名為八種分別，釋彼意曰，諸有情類由不了知真如空性，由此因緣能生三事，一者、根、境，二、我見、慢，三、貪、瞋、癡。由貪等故，能造諸業，能生有情及器世間，由斯長時轉輪生死故。尋思等生、法空觀，斷除惑業，證大菩提故。今略述八分別義，如《瑜伽論》三十六曰，「又諸愚夫由於如是所顯真如不了知故，從是因緣八分別轉，能生三事，能起一切有情世間及器世間」。云何名為八種分別者，一者、自性，於一切法分別自性，如色、聲等。二者、差別，謂即於彼分別可見、不可見等。三者、總執，謂即於彼色、聲等上，計有情、我、舍、軍、林等。四者、我分別，五者、我所，此二分別於諸有漏、有取之上，即計為我，惑計我所。六者、愛分別，七者、非愛，八者、俱相違，如其次第，於妙、非妙及俱離事所生分別。三藏解曰，八種皆以無記異熟生慧為其自性，或可尋、伺以為自性。生三事者，初三分別能生戲論所依緣事六根、六境，次二分別能生我見及以我慢，後三如次生貪、瞋、癡。當知此中所依緣事為所依故生我見、慢，見、慢為依生貪、瞋、癡，由此三事能現有情及器世間流轉品法。四尋等觀，具如諸論。此經意曰，由般若故，內證法空，遠離顛倒、八種妄想。

Third, 'far removed from dream-like thoughts' means being far removed from the fruit of dream-like thoughts, which are the eight false thoughts; their thoughts are like dreams, hence called dream-like thoughts. The Yogācārabhūmi calls them the eight kinds of conceptualizations. Explaining their purport: all sentient beings, because of not understanding the emptiness of true thusness, through this condition generate three things: first, sense faculties and objects; second, self-view and conceit; third, greed, anger, and delusion. Due to greed and so forth, they can create various karma and can produce the realms of sentient beings and the container world, thereby revolving in samsara for a long time. Therefore, through investigative contemplation of the emptiness of persons and dharmas, they sever defilements and karma and realize great bodhi. Now the meaning of the eight conceptualizations is briefly described, as fascicle 36 of the Yogācārabhūmi-śāstra says: 'Moreover, because ordinary fools do not understand such revealed true thusness, from this condition eight conceptualizations operate, which can produce three things and can give rise to the entire realm of sentient beings and the container world.' What are the eight kinds of conceptualizations? First, self-nature: conceptualizing the self-nature of all dharmas, such as form, sound, and so forth. Second, difference: conceptualizing whether they are visible, invisible, and so forth. Third, total grasping: grasping sentient beings, self, houses, armies, forests, and so forth upon those forms, sounds, and so forth. Fourth, conceptualization of self; fifth, conceptualization of what belongs to self: these two conceptualizations grasp the contaminated and grasped as self, or deludedly grasp them as what belongs to self. Sixth, conceptualization of the desirable; seventh, conceptualization of the undesirable; eighth, conceptualization of what is contrary to both: conceptualizations produced in proper sequence regarding excellent, non-excellent, and neutral matters. The Tripiṭaka Master explains: all eight take the indeterminate wisdom born of maturation as their self-nature, or may take investigation and examination as their self-nature. As for producing the three things: the first three conceptualizations can produce the six faculties and six objects that are the objective conditions upon which conceptual proliferation relies; the next two conceptualizations can produce self-view and self-conceit; the last three respectively produce greed, anger, and delusion. One should know that here, with the objective conditions upon which they rely as support, self-view and conceit are produced; relying on view and conceit, greed, anger, and delusion are produced; and due to these three things, the dharmas of the category of transmigration in the realms of sentient beings and the container world are manifested. The contemplations of the four investigations and so forth are detailed as in the various treatises. The purport of this sūtra is: by means of prajñā, internally realizing the emptiness of dharmas, one is far removed from inversions and the eight kinds of false thoughts.