Chinese
大正藏第 25 册 No. 1516 圣佛母般若波罗蜜多九颂精义论 No. 1516 圣佛母般若波罗蜜多九颂精义论卷上 胜德赤衣菩萨造 西天译经三藏朝散大夫试鸿胪卿传梵大师赐紫沙门臣法护等奉 诏译 般若波罗蜜多智， 体积善宝功德聚， 所有一切波罗蜜， 而彼本来性常住， 离诸戏论无对碍， 离诸分别得安隐； 最上微妙无自性， 离诸所有名相等， 方便宣说三乘法， 而彼三乘所得相， 皆是一切智智因。 稽首般若波罗蜜， 所有胜慧到彼岸。 若人乐欲正观者， 应当于彼九颂义， 总略如理而思择。 其九颂曰： 从业增上生， 所谓六处相， 即此说复生， 所因如影现。 如幻所化城， 能观者亦化， 如彼所见色， 业化世亦然。 诸有说法声， 即是闻境界， 一切如对响， 缘成能所闻。 嗅香及了味， 触等境爱着， 此一切如梦， 虽得无所有。 如幻轮成人， 诸行作无实， 此如彼行作， 身轮亦无我。 若种种所得， 彼极刹那生， 此与阳焰等， 见即坏无相。 所取如影像， 无始从心生， 而彼相及识， 现代汉语译本 《圣佛母般若波罗蜜多九颂精义论》卷上 胜德赤衣菩萨造 西天译经三藏朝散大夫试鸿胪卿传梵大师赐紫沙门臣法护等奉 诏译 般若波罗蜜多智（Prajnaparamita-jnana，智慧到彼岸），体积聚满了善宝功德，所有一切波罗蜜（paramita，到彼岸），而它本来性质常住不变，远离各种戏论没有对立阻碍，远离各种分别念得到安稳；最上微妙没有自性，远离各种名相等，方便宣说三乘法（sri-yana，三种乘法），而那三乘所得的果相，都是一切智智（sarvajnata-jnana，对一切事物无碍的智慧）的因。稽首般若波罗蜜，所有殊胜智慧到达彼岸。如果有人喜欢正确地观察，应当对这九颂的意义，总括简略地如理思维。 这九颂是： 从业力增上而生，就是所谓的六处相（sad-ayatana，眼、耳、鼻、舌、身、意六种感觉器官），这又说是再次的出生，所因就像影子显现一样。如同幻术所变的城市，能观看的人也是幻化的，如同所见到的颜色，业力所化的世界也是这样。各种说法之声，就是所听闻的境界，一切都像山谷中的回响，因缘和合而成能听和所听。嗅香气和了知味道，触觉等境界产生爱着，这一切都像梦一样，虽然得到却没有真实。如同幻轮所变的人，各种行为都是虚假的，这就像那样的行为，身体也同样没有我。如果种种所得，都是极短时间内生灭的，这和阳焰（mrtrsna，海市蜃楼）一样，看见就坏灭没有实相。所取之境就像影像，从无始以来从心中生起，而那境相和意识，
English
English version The Quintessential Treatise on the Nine Verses of the Holy Mother Prajnaparamita, Volume 1 Composed by the Bodhisattva Shèngdé Chìyī Translated by the Tripiṭaka Master Fǎhù, Grand Master of Court Service of the Western Heaven, Acting Vice Minister of the Court of Imperial Sacrifices, bestowed with the title 'Master Translator of梵 (Brahma)' and the Purple Robe, and others, under Imperial Decree Prajnaparamita-jnana (Wisdom that has reached the other shore), its volume is filled with the merit of good treasures, all paramitas (perfections), and its original nature is constant and unchanging, free from all fabrications and without opposition, free from all discriminations and attaining peace; supremely subtle without self-nature, free from all names and characteristics, expediently proclaiming the Three Vehicles (sri-yana), and the resulting characteristics obtained by those Three Vehicles are all causes of sarvajnata-jnana (wisdom of omniscience). I bow to Prajnaparamita, all excellent wisdom has reached the other shore. If someone delights in correct contemplation, they should comprehensively and concisely contemplate the meaning of these nine verses as they truly are. These nine verses are: Arising from the increase of karma, are the so-called six sense bases (sad-ayatana), this is said to be rebirth, the cause appearing like a shadow. Like a city transformed by illusion, the observer is also an illusion, like the colors seen, the world transformed by karma is also like this. All sounds of speech are the realm of hearing, everything is like a reverberation in a valley, causes and conditions come together to form the hearer and the heard. Smelling fragrances and knowing tastes, attachment to sensations such as touch, all of this is like a dream, although obtained, it is without substance. Like a person transformed by an illusion wheel, all actions are unreal, this is like those actions, the body is also without self. If all that is obtained arises and ceases in an instant, this is like a mirage (mrtrsna), seen and then destroyed without form. What is grasped is like an image, arising from the mind since beginningless time, and that image and consciousness, -------------------------------------------------------------------------------- 互相如影像。 观自净种中， 若智月出现， 彼如水中月， 现前无所有。 若相应者智， 彼即虚空相， 是故智所知， 皆如虚空相。 如前颂言： “所有胜慧到彼岸， 若人乐欲正观者， 应当于彼九颂义， 总略如理而思择。”
Chinese
所言“胜慧”者，谓闻思修等相。“彼岸”者，边际义。“到”者往到，谓到毕竟边际，离诸分别处所，如是乃至此义终竟。“正观”者，谓不颠倒相。“乐欲”者，所谓作意希望为性。“彼义”者，谓彼九颂说时所有之义，义即义门。“思择”者，谓思惟决择。何所思邪？颂言总略。“总略”者，谓包总含略。此中应问：何故总略说邪？答：为令钝根之者能解其义故。 前标九颂，次第今释。 第一颂言： “从业增上生， 所谓六处相， 即此说复生， 所因如影现。” “业”谓善不善业。“增上”者，谓业增上。由彼诸业增上力故，彼即有生。何所生邪？颂言“六处相”。处谓识所依所生之处，故名为处。此复云何？谓眼等内六处。颂言“相”者，标表为义。若此六处相有所生故，即彼如是复生诸法。此如是说，是义终竟决定成就。 问：于胜义谛中云何自性？颂自释言“所因如影现”，由取 现代汉语译本 互相就像影像一样。 观察自身清净的种子中，如果智慧之月出现， 它就像水中的月亮，显现于眼前却空无所有。 如果与智慧相应的人，他的智慧就如同虚空一般， 因此智慧所认知的一切，都如同虚空一般。 如前面的颂文所说： ‘所有殊胜智慧到达彼岸（到达解脱的境界），如果有人喜欢正确地观察， 应当对那九颂的意义，总括简略地如理思维抉择。’ 所说的‘殊胜智慧’，是指听闻、思考、修习等状态。‘彼岸’，是边际的意思。‘到’是往到的意思，指到达究竟的边际，远离各种分别之处，像这样直到此义结束。‘正观’，是指不颠倒的观察。‘乐欲’，是指以作意希望为特性。‘彼义’，是指那九颂在讲述时的所有意义，义就是义理的门径。‘思择’，是指思惟抉择。思考什么呢？颂文说总括简略。‘总括简略’，是指包括总括和简略。这里应该问：为什么总括简略地说呢？回答：为了让资质迟钝的人也能理解其中的意义。 前面标出九颂，现在依次解释。 第一颂说： ‘从业（karma）的增上而生，所谓六处（ayatana）的相， 即是说这又再次产生，所依赖的因就像影像显现。’ ‘业’是指善业和不善业。‘增上’，是指业的增上。由于这些业的增上力，它就产生了。产生什么呢？颂文说‘六处相’。处是指意识所依赖和产生的地方，所以称为处。这又是什么呢？是指眼等内在的六处。颂文说‘相’，是以标示为意义。如果这六处相有所产生，那么它就像这样再次产生诸法。这样说是义理终结，决定成就。 问：在胜义谛（paramārtha-satya）中，它的自性是什么呢？颂文自己解释说‘所因如影现’，由于取着（grasping）
English
English version They are mutually like reflections. Observing from the pure seed within oneself, if the moon of wisdom appears, It is like the moon in the water, present before you but without substance. If one's wisdom is in accordance, it is like the nature of space, Therefore, all that is known by wisdom is like the nature of space. As the previous verse says: 'All the supreme wisdom that reaches the other shore (reaching the state of liberation), if one delights in correct contemplation, Should contemplate and discern the meaning of these nine verses, comprehensively and concisely, in accordance with reason.' The term 'supreme wisdom' refers to the aspects of hearing, thinking, and meditating. 'The other shore' means the edge or boundary. 'Reaching' means arriving, referring to reaching the ultimate boundary, a place free from all discriminations, and so on until the end of this meaning. 'Correct contemplation' refers to non-inverted observation. 'Delights' refers to having the nature of intention and hope. 'That meaning' refers to all the meanings present when those nine verses are spoken, meaning being the gateway to understanding. 'Discern' refers to thinking and discerning. What is being thought about? The verse says comprehensively and concisely. 'Comprehensively and concisely' refers to including comprehensively and containing concisely. Here, one should ask: Why speak comprehensively and concisely? The answer: To enable those of dull faculties to understand the meaning. Having previously indicated the nine verses, they are now explained in order. The first verse says: 'Arising from the increase of karma (karma), the so-called aspects of the six sense-spheres (ayatana), That is to say, this is born again, the cause upon which it relies appears like a reflection.' 'Karma' refers to wholesome and unwholesome actions. 'Increase' refers to the increase of karma. Due to the increasing power of these karmas, it arises. What arises? The verse says 'aspects of the six sense-spheres'. 'Sphere' refers to the place where consciousness relies and arises, hence it is called a sphere. What is this? It refers to the six internal sense-spheres such as the eye. The verse says 'aspects', with the meaning of marking or indicating. If these aspects of the six sense-spheres arise, then it is like this that phenomena arise again. Saying it like this is the end of the meaning, the definite accomplishment. Question: In the ultimate truth (paramārtha-satya), what is its nature? The verse explains itself, saying 'the cause upon which it relies appears like a reflection', due to grasping --------------------------------------------------------------------------------
Chinese
影现而为喻故。于影现中诸有作者、作业及所作事悉离性空。此义终竟。 复次于外色等六处自性所生，今当一一次第显示。 第二颂言： “如幻所化城， 能观者亦化， 如彼所见色， 业化世亦然。” 犹如幻法所化城邑，后能观者亦即是化。彼二非有。何以故？不实生性故。然能见、所见彼二色相，外有对碍，皆是业化。世间三界所见，此犹彼故，其义亦然。此如是化，与彼所化无差别性，故下颂言“如声对响”。为证成此义故， 第三颂言： “诸有说法声， 即是闻境界， 一切如对响， 缘成能所闻。” 所言说法，即能说者增上所生，彼所对声是闻境界。若闻境界此如是故，自余诸法皆如是生，是故取喻如声对响。此声对响与余法同，此中如是无差别言，乃云“一切”。所言“缘成”者，谓即闻等缘成故闻。若彼所有皆所作性，是故能闻、所闻有所得中悉是缘成，所以有声皆如对响。如是所说此义毕竟，故下颂云“一切如梦”。为证成此义故， 第四颂言： “嗅香及了味， 触等境爱着， 此一切如梦， 虽得无所有。” 言“嗅香”者，谓鼻识境界，诸所作性所嗅香等。“了味”者，谓舌识境界，了诸味等。“触”谓身识 现代汉语译本： 以影子的显现作为比喻，所以在影子的显现中，所有的作者、作业以及所做的事情都远离了自性，都是空性的。这个意义最终是这样的。 再次，对于外在的色等六处（眼、耳、鼻、舌、身、意），从其自性所生起，现在应当一个一个地依次显示。 第二颂说： ‘犹如幻术所变化的城池，能够观看的人也是幻化出来的，就像他所见到的颜色一样，业力所化的世界也是如此。’ 就像幻术所变化的城邑，后来能够观看的人也是幻化出来的。这两者都不是真实存在的。为什么呢？因为它们不是真实产生的。然而，能见和所见这两种色相，外在有对立和障碍，都是业力所化。世间三界（欲界、色界、无色界）所见到的，就像这样，它们的意义也是一样的。这种幻化，与那所幻化的事物没有差别，所以下面的颂词说‘如声对响’。为了证明这个意义， 第三颂说： ‘所有说法之声，就是听闻的境界，一切都像声音对回响一样，因缘和合而成能听和所听。’ 所说的‘说法’，就是能说者增上所产生的，那所对应的声音就是听闻的境界。如果听闻的境界是这样，那么其余的诸法也都是这样产生的，所以取譬如声音对回响。这个声音对回响与其余的法相同，这里这样没有差别地说，就称为‘一切’。所说的‘缘成’，是指听闻等因缘和合而成听闻。如果它们所有的一切都是所作的性质，所以能听、所听在有所得中都是因缘和合而成，所以所有的声音都像回响一样。像这样所说的意义最终是这样的，所以下面的颂词说‘一切如梦’。为了证明这个意义， 第四颂说： ‘嗅闻香气以及了知味道，接触等境界的爱着，这一切都像梦一样，虽然得到却一无所有。’ 所说‘嗅香’，是指鼻识的境界，所有所作的性质所嗅闻的香等。‘了味’，是指舌识的境界，了知各种味道等。‘触’是指身识
English
English version: It is used as a metaphor because of the appearance of shadows. Therefore, in the appearance of shadows, all authors, actions, and things done are all devoid of self-nature and are empty. This meaning is ultimately like this. Furthermore, regarding the six external sense bases (eye, ear, nose, tongue, body, mind) arising from their own nature, I shall now reveal them one by one in order. The second verse says: 'Like a city conjured by illusion, the observer is also an illusion. Like the colors seen, the world created by karma is also like that.' Just like a city transformed by illusion, the observer is also a transformation. These two are not real. Why? Because they are not truly produced. However, the appearances of the seer and the seen, with external opposition and obstruction, are all karmic transformations. What is seen in the three realms (desire realm, form realm, formless realm) is like this, and their meaning is also the same. This transformation is no different from what is transformed, so the following verse says 'like sound and echo'. To prove this meaning, The third verse says: 'All sounds of teaching are the realm of hearing. Everything is like sound and echo, arising from conditions, forming the hearer and the heard.' What is said as 'teaching' is what is produced by the enhancement of the speaker, and the corresponding sound is the realm of hearing. If the realm of hearing is like this, then all other dharmas are also produced like this, so the metaphor is taken as sound and echo. This sound and echo is the same as other dharmas, and here it is said without difference, it is called 'everything'. What is said as 'arising from conditions' refers to hearing arising from the combination of conditions such as hearing. If everything they have is of the nature of being made, then the hearer and the heard are all formed by conditions in what is obtained, so all sounds are like echoes. The meaning spoken like this is ultimately like this, so the following verse says 'everything is like a dream'. To prove this meaning, The fourth verse says: 'Smelling fragrances and knowing tastes, attachment to the realms of touch, etc., all of this is like a dream, although obtained, it is without substance.' What is said as 'smelling fragrances' refers to the realm of nose consciousness, the fragrances smelled by all that is made. 'Knowing tastes' refers to the realm of tongue consciousness, knowing various tastes, etc. 'Touch' refers to body consciousness. --------------------------------------------------------------------------------