[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [般若波羅蜜多心經贊](https://indike.org/pramana/in.bauddha.taisho.1711) › 1.72 # 般若波羅蜜多心經贊 1.72 般若波羅蜜多心經贊 1.72 - **Language:** Classical Chinese ### [1.72](https://indike.org/pramana/in.bauddha.taisho.1711.1.72) 第二出體，諸說不同。薩婆多宗有餘、無餘，皆用擇滅無為為體，有實自性。依經部宗，煩惱滅處名有餘依，苦果盡處名無餘依，假而非實。自有兩釋，一曰，滅諦為體，惑、業滅處，滅諦攝故。一曰，皆用道諦為性，於道建立惑等滅故。今依大乘，諸說不同。曇無懺曰四德為林，玄致為本。真諦三藏說大乘中有四涅槃，三是道果，本來清淨非道果攝；又說般若及以大悲，為無住處涅槃自性。如此等說，不可具述。今三藏曰，四種涅槃用如為體，故《成唯識》第十卷曰，四種涅槃皆依真如離障建立。而《涅槃》說法身、般若、解脫三事成涅槃者，舉能成智，意取所成離障真如，非能成智為其自性法。數類分別自有兩釋，一曰，初、後即是真如，中間二種擇滅所攝。一曰，初一即是真如，後三皆是擇滅所攝。雖有兩說，護法正宗以後為正。 > Second, identifying the essence. The various traditions differ. For the Sarvāstivāda school, both \[nirvāṇa\] with residue and without residue have analytical cessation (pratisaṃkhyā-nirodha), an unconditioned dharma, as their essence, possessing a real intrinsic nature. According to the Sautrāntika school, the locus where afflictions have ceased is called \[nirvāṇa\] with residue, and the locus where the fruits of suffering are exhausted is called \[nirvāṇa\] without residue; these are nominal and not real. There are two explanations within it: one says that the truth of cessation is the essence, because the locus of the cessation of afflictions and karma is subsumed under the truth of cessation. Another says that both take the truth of the path as their nature, because the cessation of afflictions and so forth is established based on the path. Now, relying on the Mahāyāna, the various traditions differ. Dharmakṣema said that the four virtues are the forest, and the profound principle is the root. Tripiṭaka Master Paramārtha said that within the Mahāyāna there are four nirvāṇas: three are fruits of the path, while the inherently pure is not subsumed under the fruits of the path; he also said that prajñā and great compassion are the intrinsic nature of the non-abiding nirvāṇa. Such explanations cannot be detailed in full. Now, our Tripiṭaka Master says that the four kinds of nirvāṇa have thusness as their essence; therefore, the tenth fascicle of the Vijñaptimātratāsiddhi says that the four kinds of nirvāṇa are all established based on tathatā free from obstructions. As for the Mahāparinirvāṇa-sūtra stating that the three things—dharmakāya, prajñā, and liberation—constitute nirvāṇa, it adduces the wisdom that accomplishes them, with the intention of taking the accomplished tathatā free from obstructions \[as nirvāṇa\], not that the wisdom that accomplishes them is its intrinsic nature. In classifying them by category, there are two explanations: one says that the first and last are precisely tathatā, while the middle two are subsumed under analytical cessation. Another says that the first one alone is tathatā, and the latter three are all subsumed under analytical cessation. Although there are two explanations, the orthodox tradition of Dharmapāla considers the latter to be correct. > — English (machine translation) (machine translation) - [Previous: 1.71](https://indike.org/pramana/in.bauddha.taisho.1711.1.71) - [Next: 1.73](https://indike.org/pramana/in.bauddha.taisho.1711.1.73) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1711.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1711~en-mt.1.72) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1711.1.72](https://indike.org/pramana/in.bauddha.taisho.1711.1.72) · Pramāṇa