Chinese
境界，觉诸触等。于如是等诸境界中，所求所乐而生爱着，于彼彼境各各系属，随所系属香味触等别别所受。若于彼等境中起有所得相即不可得，是故颂言“一切如梦”。“一切”者，此即无差别意。 然眼等内处、色等外处亦非不有。若不尔者，云何发起作者所行？为破此疑故， 第五颂言： “如幻轮成人， 诸行作无实， 此如彼行作， 身轮亦无我。” 譬如幻轮法，用成人身相，彼幻所成人，种种行作皆悉具有。亦复如人假有作者及所作用，又复亦有所行作事去来等相。颂言“诸”者，种种分类所作之义。何所作邪？谓幻所成身。若如是身幻法成故，即彼幻身而实无我。“无”者离义，“我”谓主宰。此言“无我”，谓离我故。所以此中无其作者，于胜义谛中都无所有，是故颂言“诸行作无实”。“无实”者，谓无力能义。今此如是无其力能，谓此作者无主宰故。若幻所成人无其主宰，虽所显示而无其实。诸法亦然毕竟无实，此中应知无差别意，故下颂言“与阳焰等”。为证成此义故， 第六颂言： “若种种所得， 彼极刹那生， 此与阳焰等， 见即坏无相。” “种种”者，谓多种类。“所得”者，谓差别遍计所取境相。彼所取境极刹那生，刹那刹 现代汉语译本：境界，觉知各种触觉等。在这些境界中，追求和喜好会产生爱恋和执着，对于每一个境界都各自依附，随着所依附的香味触等而有不同的感受。如果对于这些境界产生有所得的念头，那就是不可得的，所以偈颂说‘一切如梦’。‘一切’，指的是没有差别的意思。 然而眼等内处（内部感官，如眼、耳、鼻、舌、身、意）和色等外处（外部对象，如色、声、香、味、触、法）也不是不存在的。如果不是这样，又怎么会发起作者（能动者）的行为呢？为了破除这个疑惑， 第五颂说： ‘如幻轮成人，诸行作无实，此如彼行作，身轮亦无我。’ 譬如幻术师的幻轮法术，变现出成人身相，那个幻术所变现的成人，各种行为动作都具备。也像是人假装有作者和所作用，又好像有所进行为动作的来去等现象。偈颂中说‘诸’，指的是种种分类所作的意思。所作的是什么呢？就是幻术所变现的身。如果这样的身体是幻术变现的，那么这个幻身实际上是没有我的。‘无’是离开的意思，‘我’是指主宰。这里说‘无我’，指的是离开了我。因此这里没有作者，在胜义谛（究竟真理）中什么都没有，所以偈颂说‘诸行作无实’。‘无实’，指的是没有力量和能力的意思。现在这样没有力量和能力，指的是这个作者没有主宰。如果幻术所变现的成人没有主宰，即使所显示的也没有真实。诸法也是这样，毕竟没有真实，这里应该明白没有差别的意思，所以下面的偈颂说‘与阳焰等’。为了证明这个意义， 第六颂说： ‘若种种所得，彼极刹那生，此与阳焰等，见即坏无相。’ ‘种种’，指的是多种种类。‘所得’，指的是差别遍计所取（虚妄分别所执取的）的境相。那些所取境在极短的刹那间产生，刹那刹
English
English version: The realm, perceiving all kinds of sensations and so on. Within these realms, seeking and delighting give rise to love and attachment, each clinging to its respective realm, experiencing different sensations of smell, taste, touch, and so on, according to what is clung to. If one generates the thought of attainment in these realms, that is unattainable. Therefore, the verse says, 'Everything is like a dream.' 'Everything' refers to the meaning of non-differentiation. However, the internal sense bases such as the eye, and the external sense objects such as form, are not non-existent either. If that were not the case, how would the actions of the agent (the doer) arise? To dispel this doubt, The fifth verse says: 'Like a magical wheel creating a person, all actions are unreal; this action is like that action; the wheel of the body is also without self.' For example, the magic wheel technique uses the appearance of a human body. The person created by that magic possesses all kinds of actions. It is also like a person pretending to be an agent and what is acted upon, and also like the phenomena of going and coming of actions. The verse says 'all', referring to the meaning of various classifications of actions. What is acted upon? It is the body created by magic. If such a body is created by magic, then that magical body is actually without self. 'Without' means separation, and 'self' refers to mastery. Saying 'without self' here means being separate from self. Therefore, there is no agent here, and in the ultimate truth (paramārtha-satya) there is nothing at all. Therefore, the verse says, 'all actions are unreal.' 'Unreal' refers to the meaning of lacking power and ability. Now, it is like this, lacking power and ability, referring to this agent having no mastery. If the person created by magic has no mastery, even what is displayed is not real. All dharmas are also like this, ultimately unreal. Here, one should understand the meaning of non-differentiation. Therefore, the following verse says, 'like a mirage.' To prove this meaning, The sixth verse says: 'If various attainments, arise in an instant, they are like a mirage; seeing them, they are destroyed, without form.' 'Various' refers to many kinds. 'Attainments' refers to the aspects of objects that are taken as different and conceptually constructed (parikalpita-lakṣaṇa). Those objects that are taken arise in an extremely short instant, instant after instant. --------------------------------------------------------------------------------
Chinese
那名极刹那。“生”者起义，谓极刹那有所生起。若极刹那有所生故，彼彼诸法从极刹那之所生者悉是无常，此义终竟。 圣佛母般若波罗蜜多九颂精义论卷上 大正藏第 25 册 No. 1516 圣佛母般若波罗蜜多九颂精义论 圣佛母般若波罗蜜多九颂精义论卷下 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 此中应问：彼胜义谛中云何自性？答：颂自喻言“与阳焰等”。 其“阳焰”者，谓地尘日光三事假合，如阳焰聚，前见后坏，是故颂言“见即坏无相”。 诸有所得别别境界，其义亦然，虽各表了皆无自性。何以故？彼等自性前后不和合故，性不相等故。愚者取着，于一性转，是故此等皆堕世俗有情趣故。 复次此中若能取、所取对碍性空，即自性明亮本来不生，心法发现犹如影像。为释此义故， 第七颂言： “所取如影像， 无始从心生， 即彼相及识， 互相如影像。” 此言“所取如影像”者，谓此与彼而相似故。所似云何？如镜等中见面等像。此复云何？谓从心生，以彼唯心有所生故，心即系属有其所取外境相等不舍为性。此义终竟。 复次如外所取镜中面像， 现代汉语译本： 那名‘极刹那’（Ksanika，最短暂的时间单位）。‘生’（Utpada）者起义，谓极刹那有所生起。若极刹那有所生故，彼彼诸法从极刹那之所生者悉是无常，此义终竟。 《圣佛母般若波罗蜜多九颂精义论》卷上 大正藏第 25 册 No. 1516 《圣佛母般若波罗蜜多九颂精义论》 《圣佛母般若波罗蜜多九颂精义论》卷下 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 此中应问：彼胜义谛（Paramārtha-satya，最高的真理）中云何自性？答：颂自喻言‘与阳焰等’。 其‘阳焰’者，谓地尘日光三事假合，如阳焰聚，前见后坏，是故颂言‘见即坏无相’。 诸有所得别别境界，其义亦然，虽各表了皆无自性。何以故？彼等自性前后不和合故，性不相等故。愚者取着，于一性转，是故此等皆堕世俗有情趣故。 复次此中若能取（Grahaka）、所取（Grahya）对碍性空，即自性明亮本来不生，心法发现犹如影像。为释此义故， 第七颂言： ‘所取如影像， 无始从心生， 即彼相及识， 互相如影像。’ 此言‘所取如影像’者，谓此与彼而相似故。所似云何？如镜等中见面等像。此复云何？谓从心生，以彼唯心有所生故，心即系属有其所取外境相等不舍为性。此义终竟。 复次如外所取镜中面像，
English
English version: That is named 'Ksanika' (the shortest unit of time). 'Birth' (Utpada) arises, meaning that something arises in an instant. If something arises in an instant, then all phenomena arising from that instant are impermanent. This meaning is complete. The Essence of the Nine Verses on the Holy Mother Prajnaparamita, Volume One Taisho Tripitaka, Volume 25, No. 1516, The Essence of the Nine Verses on the Holy Mother Prajnaparamita The Essence of the Nine Verses on the Holy Mother Prajnaparamita, Volume Two Composed by Bodhisattva Shèngdé Chìyī Translated by Tripiṭaka Chao San Da Fu Shi Honglu Qing Chuan Fan Da Shi Cì Zǐ Shramana Fahu and others under imperial decree from the Western Heaven Translation Bureau Here one should ask: What is the nature of the ultimate truth (Paramārtha-satya)? The answer: The verse uses the simile 'like a mirage'. The 'mirage' is a false combination of earth dust and sunlight, like a mirage, seen and then destroyed. Therefore, the verse says, 'Seeing is destruction, without form'. The meaning of all separately obtained realms is also the same. Although each expresses something, they are without inherent existence. Why? Because their natures are not harmonious before and after, and their characteristics are not equal. Fools grasp at them, transforming into one nature. Therefore, all these fall into the realm of sentient beings in the mundane world. Furthermore, if the object of grasping (Grahaka) and the grasped (Grahya) are empty of opposing nature, then the self-nature is bright, originally unborn, and the mind-dharma appears like an image. To explain this meaning, The seventh verse says: 'The grasped is like an image, Born from the mind without beginning, That appearance and consciousness, Are mutually like images.' This saying 'the grasped is like an image' means that this is similar to that. What is it similar to? Like the image of a face in a mirror. What is this again? It means born from the mind, because it is only born from the mind. The mind is thus connected, possessing the nature of not abandoning its object of grasping, the external realm, and so on. This meaning is complete. Furthermore, like the image of a face in a mirror, which is an external object of grasping, --------------------------------------------------------------------------------
Chinese
即彼诸法以惯习种子领纳于心，于无二中取其有二对碍之相。由无始来从心所生如彼影像，或同时异时所缘伺察，彼皆无性非唯心法，亦由所缘之相而能引生能缘识心，是故有相。 凡言相者，摄集为义。非唯一法由彼所取如是有相，能取亦然。此中意者，所取无性、能取不实。颂言“互相”。“互相”者，即和合义，互相和合皆如影像。如影像故，能取、所取彼二互相不相离性，即彼二法于无所得中互相从彼心法出现有所得相。 此总意者，彼心自性本来明亮，无能取、所取二种之相，本离贪等无明垢染，清净洁白离诸取着。故下颂云“如水中月”。为释此义故， 第八颂言： “观自净种中， 若智月出现， 彼如水中月， 现前无所有。” “观”者定义，定谓心一境性相。于彼定中有所观想，心自在故。颂言“自”者，谓自种子净即清净。清净者，离浊之义。从自身语心种子所成，等无间缘出生想。 hrī 纥哩字变成普遍炽焰光明，于是光中从心种子出甘露光广大照耀，其光复成极大火轮，乘彼火轮出慧方便。复从是生彼ha 诃字门。其字振发大声，于中出现八叶莲华，诃字处中，内外想布十六分位。复想ka 迦字成，星宿众周匝围绕。复于相应方位想佛莲 现代汉语译本：这些法通过惯习的种子被领纳于心中，在无二的境界中，却执取了具有二元对立和障碍的表相。从无始以来，这些表相就像影像一样从心中产生，无论是同时还是异时所缘的伺察，它们本质上都是空性的，不仅仅是心法，也因为所缘的表相而能引生能缘的识心，所以说是有相的。 凡是说到‘相’（lakṣaṇa），都是摄集的意思。并非只有被取之法才具有这样的表相，能取之法也是如此。这里的含义是，所取之法本质上是空性的，能取之法也是不真实的。颂文中说‘互相’，‘互相’就是和合的意思，互相和合都像影像一样。因为像影像一样，能取和所取这二者互相不相分离，这二法在无所得的境界中，互相从心法中显现出有所得的表相。 总的来说，心的自性本来是明亮的，没有能取和所取的二元对立的表相，本来就远离贪婪等无明垢染，清净洁白，远离各种执着。所以下面的颂文说‘如水中月’。为了解释这个含义， 第八颂说： ‘观自净种中， 若智月出现， 彼如水中月， 现前无所有。’ ‘观’的定义是，定就是心专注于单一境界的性质。在禅定中有所观想，因为心是自在的。颂文中的‘自’，指的是自身的种子，‘净’就是清净。清净，就是远离污浊的意思。从自身、语言、心的种子所形成，等无间缘所出生的想法。 hrī (纥哩)字变成普遍炽焰的光明，于是在这光明中，从心的种子中发出甘露光，广大地照耀，这光又变成极大的火轮，乘坐着这火轮出现智慧和方便。又从这里生出ha (诃)字门。这个字振发出巨大的声音，在其中出现八叶莲华，诃字位于中心，内外观想分布十六个分位。又观想ka (迦)字形成，星宿众围绕着它。又在相应的方位观想佛莲。
English
English version: These dharmas, through the seeds of habituation, are received into the mind, and in the state of non-duality, they grasp at the appearance of duality and obstruction. From beginningless time, these appearances arise from the mind like reflections, whether the objects of perception are simultaneous or at different times. They are essentially empty, not only mental phenomena, but also because the appearance of the object of perception gives rise to the perceiving consciousness, hence they are said to have characteristics (lakṣaṇa). Whenever ‘lakṣaṇa’ (相, characteristic) is mentioned, it implies a collection. It is not only the object that is grasped that possesses such characteristics, but also the grasping subject. The meaning here is that the object grasped is essentially empty, and the grasping subject is unreal. The verse says ‘mutually’. ‘Mutually’ means combination, and mutual combination is like reflections. Because they are like reflections, the grasping subject and the object grasped are inseparable from each other. These two dharmas, in the state of non-attainment, mutually arise from the mind, appearing as if something is attained. In summary, the nature of the mind is originally bright, without the duality of grasping subject and object. It is originally free from the defilements of greed and ignorance, pure and immaculate, free from all attachments. Therefore, the following verse says ‘like the moon in water’. To explain this meaning, The eighth verse says: ‘Observing within the pure seed of oneself, If the moon of wisdom appears, It is like the moon in water, Present but without substance.’ The definition of ‘observation’ (觀, guān) is that samādhi (定, dìng) is the nature of the mind focused on a single object. In that samādhi, there is contemplation, because the mind is free. The verse says ‘self’ (自, zì), referring to one's own seed, and ‘pure’ (淨, jìng) means clean. Clean means free from turbidity. From the seeds of one's own body, speech, and mind, the thought arises from the immediately preceding condition. The syllable hrī (纥哩) transforms into a universal blazing light. Within this light, from the seed of the mind, emanates nectar light, illuminating widely. This light then transforms into a great fire wheel, riding on which appear wisdom and skillful means. From this arises the syllable ha (訶). This syllable vibrates with a great sound, within which appears an eight-petaled lotus flower. The syllable ha is located in the center, and internally and externally, sixteen divisions are visualized. Then, visualize the syllable ka (迦) forming, surrounded by a multitude of stars. Then, in the corresponding direction, visualize the Buddha lotus. --------------------------------------------------------------------------------