Chinese
华，彼十六分皆成月轮。如是观已，复于其上自净种中想现hūṃ 吽字具炽盛光，于其光中出现大火炽盛光焰。当观自身从智月中生菩提心，复从是生金刚智月。当知月者即金刚智普遍世间，智光照耀一切色相。是故颂言“若智月出现”。 彼智金刚成就出生慧及方便无喻涅槃之相，复从慧生金刚界中摩摩枳菩萨相，观想甚深最上微密三摩钵底密云弥布普现光明。其菩萨者，身相青色，八臂三面：正面青色、右面黄色、左面白色；右第一手执剑、第二手执箭、第三手执钩、第四手执金刚杵；左第一手执轮、第二手执弓、第三手执罥索、第四手执铃。而彼菩萨理智相合，诸所施作皆顺方便。众相庄严，顶戴阿閦佛冠，现于熙怡可爱之相，加趺而坐。如阿多西清净之华具有日轮最胜圆光，复如大乐自性金刚萨埵之相，洒诸甘露遍于一切。此菩萨身即如来身，从慧方便之所出生。是故颂言“如水中月”。 颂言“若”者，即是如义，如水月故。此即是空，从是空法之中出生诸法，其所出生即本来不生性，所以喻言如水中月。 此中如是，若于法界自性中取著有性者而实无性。何以故？颂言“现前无所有”故。 由彼如是于一切法无所得真如中有所作所证而实不能，若有作有证者皆是方便建立诸法 现代汉语译本：华（此处指观想的月轮），那十六个部分都变成了月轮。这样观想之后，再在其上从自己的清净种子字中观想显现hūṃ 吽字（种子字，代表空性），具有炽盛的光芒，在那光芒中出现大火炽盛的光焰。应当观想自身从智慧月中生出菩提心，又从此生出金刚智月。应当知道月亮就是金刚智慧，普遍照耀世间，智慧之光照耀一切色相。所以偈颂说‘若智月出现’。 那智慧金刚成就，出生了智慧和方便，是无与伦比的涅槃之相。又从智慧中生出金刚界中的摩摩枳菩萨（Mamaki，金刚界四亲母之一）之相，观想甚深最上微密的三摩钵底（Samapatti，等至）密云弥布，普遍显现光明。那位菩萨，身相青色，八臂三面：正面青色、右面黄色、左面白色；右边第一只手拿着剑、第二只手拿着箭、第三只手拿着钩、第四只手拿着金刚杵（vajra）；左边第一只手拿着轮、第二只手拿着弓、第三只手拿着罥索、第四只手拿着铃。而那位菩萨理智相合，所做的一切都顺应方便。各种相好庄严，头戴阿閦佛（Akshobhya，五方佛之一）的宝冠，显现出喜悦可爱的样子，跏趺而坐。如同阿多西（Atasi，亚麻）清净的花朵具有日轮最殊胜的圆光，又如大乐自性的金刚萨埵（Vajrasattva，金刚乘中重要的本尊）之相，洒下各种甘露遍布一切。这位菩萨的身就是如来的身，从智慧方便中出生。所以偈颂说‘如水中月’。 偈颂说‘若’，就是‘如’的意思，如同水中月亮一样。这也就是空性，从这空性之法中出生诸法，其所出生就是本来不生的自性，所以比喻说如同水中月亮。 这里就像这样，如果在法界自性中执着于有性，而实际上是没有自性的。为什么呢？偈颂说‘现前无所有’的缘故。 由于像这样，对于一切法无所得的真如中有所作为、有所证悟，而实际上是不能有所作为、有所证悟的。如果有所作为、有所证悟，那都是方便建立的诸法。
English
English version: Hua (here referring to the visualized moon disc), those sixteen parts all become moon discs. After visualizing in this way, visualize above it from your own pure seed syllable the appearance of the hūṃ 吽 syllable (seed syllable, representing emptiness), possessing blazing light, and within that light appears a great fire with blazing flames. One should visualize oneself arising from the wisdom moon with Bodhicitta, and again from this arises the Vajra Wisdom Moon. One should know that the moon is Vajra Wisdom, universally illuminating the world, and the light of wisdom illuminates all phenomena. Therefore, the verse says, 'If the wisdom moon appears'. That wisdom Vajra accomplishment gives birth to wisdom and skillful means, the aspect of incomparable Nirvana. Again, from wisdom arises the aspect of Mamaki (金刚界四亲母之一, one of the four consorts in Vajradhatu Mandala) Bodhisattva in the Vajradhatu Mandala, visualizing the profound, supreme, subtle Samapatti (等至, meditative absorption) secret clouds spreading and universally manifesting light. That Bodhisattva, her body is blue, with eight arms and three faces: the front face is blue, the right face is yellow, and the left face is white; the first right hand holds a sword, the second right hand holds an arrow, the third right hand holds a hook, and the fourth right hand holds a vajra (金刚杵). The first left hand holds a wheel, the second left hand holds a bow, the third left hand holds a noose, and the fourth left hand holds a bell. And that Bodhisattva is the union of principle and wisdom, and all her actions accord with skillful means. Adorned with all auspicious marks, she wears a crown of Akshobhya (五方佛之一, one of the Five Dhyani Buddhas), manifesting a joyful and lovely appearance, sitting in the vajra posture. Like the pure Atasi (亚麻, flax) flower possessing the most excellent round light of the sun disc, and like the aspect of Vajrasattva (金刚乘中重要的本尊, an important deity in Vajrayana) with the nature of great bliss, she sprinkles all kinds of nectar pervading everything. This Bodhisattva's body is the body of the Tathagata, born from wisdom and skillful means. Therefore, the verse says, 'Like the moon in water'. The verse says 'If', which means 'like', like the moon in water. This is emptiness, and from this Dharma of emptiness all phenomena arise, and what arises is the nature of originally not being born, so it is likened to the moon in water. Here it is like this, if one clings to existence in the nature of Dharmadhatu, but in reality, there is no existence. Why? Because the verse says, 'Presently, there is nothing'. Because of this, in the Suchness of non-attainment of all dharmas, there is action and realization, but in reality, there can be no action or realization. If there is action or realization, then all are phenomena established by skillful means. -------------------------------------------------------------------------------- ，与虚空等。为证成此义故， 第九颂言： “若相应者智， 彼即虚空相， 是故智所知， 皆如虚空相。”
Chinese
所言“相应”，当知即是智之与定二法相应。彼之相应即是金刚，有彼相应法，故名相应者。 由彼相应者所有之智，于一切法无所取无二相中，以慧方便生如来身，非如前说蕴处界等戏论自性。此义终竟。 然如来身，不动法界自性所成，本来不生。何以故？以如来等自性离故。此即无性，止不可说。 “无性”者，谓本来不生，故名无性。是故颂言“如虚空相”。 此复云何？谓离一切戏论之性故如虚空，以彼虚空如是相故，而虚空相应当如是如理伺察。“相”者，标表义。复次当知，于一切法无障碍自性中有所作用者，谓由智入三界心、心所相。“如虚空相”，显示所知无明随现有情及器二世间相蕴处界等戏论自性，是即所知为智境界。有所作性，此所知境随有系属，觉了所知遍计诸境，是故此说名为所知。所以一切智、一切智智此之二种皆如虚空，应如是观。为总摄此义故，颂言“皆”。“皆”者无余义，无余少分故。 此中除彼声闻人中乐欲取证有余依涅槃者，彼虽证得人无我理，谓于蕴事取为有故，余证无余依涅槃解脱相者今此所摄。如 现代汉语译本：与虚空相同。为了证实这个意义， 第九颂说： ‘若相应者智， 彼即虚空相， 是故智所知， 皆如虚空相。’ 所说的‘相应’，应当知道就是智慧与禅定这两种法相应。它们的相应就是金刚，具有这种相应之法，所以称为相应者。 由那相应者所具有的智慧，对于一切法无所执取、无二元对立的境界中，以智慧方便产生如来之身，不像前面所说的蕴、处、界等戏论的自性。这个意义就到此结束。 然而如来之身，是由不动摇的法界自性所成就，本来就不生。为什么呢？因为如来等的自性是远离的。这就是无自性，止息而不可说。 ‘无性’，指的是本来不生，所以称为无性。因此颂文说‘如虚空相’。 这又是什么意思呢？指的是远离一切戏论的自性，所以像虚空一样，因为那虚空是这样的相，而与虚空相应应当这样如理地观察。‘相’，是标示、表达的意思。再者应当知道，在一切法无障碍的自性中有所作用的，是指由智慧进入三界的心、心所的相。‘如虚空相’，显示所知之境的无明随着现有情和器世间这两种世间的相，以及蕴、处、界等戏论的自性，这就是所知成为智慧的境界。有所作为的性质，这个所知之境随着有所系属，觉悟了所知的一切遍计诸境，因此这里说它名为所知。所以一切智、一切智智这两种都像虚空一样，应当这样观察。为了总括这个意义，颂文说‘皆’。‘皆’是无余的意思，没有剩余少分。 这里排除那些声闻人中喜欢取证有余依涅槃的人，他们虽然证得了人无我的道理，但因为对于蕴的事物执取为有，其余证得无余依涅槃解脱之相的人，现在都包含在这里面。比如
English
English version: is like space. To prove this meaning, The ninth verse says: 'If the wisdom of those who are in accordance, it is the nature of space, Therefore, what is known by wisdom is all like the nature of space.' The term 'in accordance' should be understood as the accordance of wisdom and samadhi (定, meditative concentration). Their accordance is Vajra (金刚, diamond; adamantine), and because there is this Dharma (法, law; teaching) of accordance, it is called 'those who are in accordance'. The wisdom possessed by those who are in accordance, in the state of non-attachment to all Dharmas (法, phenomena) and non-duality, uses skillful means of wisdom to generate the body of the Tathagata (如来, 'Thus Gone One', Buddha), not like the previously mentioned self-nature of phenomenal elaborations such as Skandhas (蕴, aggregates), Ayatana (处, sense bases), and Dhatu (界, elements). This meaning concludes here. However, the body of the Tathagata (如来, 'Thus Gone One', Buddha) is accomplished by the immutable nature of Dharmadhatu (法界, the realm of Dharma), and is originally unborn. Why? Because the self-nature of the Tathagata (如来, 'Thus Gone One', Buddha) and others is detached. This is selflessness, cessation, and indescribable. 'Selflessness' means that it is originally unborn, hence it is called selflessness. Therefore, the verse says 'like the nature of space'. What is this again? It means that it is like space because it is detached from the nature of all phenomenal elaborations, and because that space is of such a nature, the accordance with space should be contemplated in this way, according to reason. 'Nature' means the meaning of marking and expressing. Furthermore, it should be known that what functions in the unobstructed self-nature of all Dharmas (法, phenomena) refers to the aspect of mind and mental factors entering the three realms through wisdom. 'Like the nature of space' reveals that the ignorance of what is knowable follows the existing sentient beings and the two kinds of world, the container world and the sentient world, as well as the self-nature of phenomenal elaborations such as Skandhas (蕴, aggregates), Ayatana (处, sense bases), and Dhatu (界, elements), which means that what is knowable becomes the realm of wisdom. It has the nature of being acted upon, and this knowable realm follows what is affiliated with it, realizing all the imagined realms of what is knowable, therefore it is said here to be what is knowable. Therefore, both Sarvajna (一切智, all-knowing) and Sarvajnajnana (一切智智, wisdom of all-knowing) are like space, and should be observed in this way. To summarize this meaning, the verse says 'all'. 'All' means without remainder, without any remaining part. Here, those among the Sravakas (声闻, 'hearers', disciples) who desire to attain Nirvana (涅槃, cessation of suffering) with remainder are excluded. Although they have realized the principle of the selflessness of persons, they still grasp the Skandhas (蕴, aggregates) as existing, while those who attain the aspect of liberation of Nirvana (涅槃, cessation of suffering) without remainder are now included here. For example, --------------------------------------------------------------------------------
Chinese
佛所言一切种一切一切有皆空，此中又除一分外道所说之空。以是义故，此中应知世间无复少法可有，一切如彼虚空之相。所言“如虚空相”者，当知即是虚空自性如是真实。 此之九颂如所说已，复为显示诸菩萨等种智果故，总说颂曰： 如理思惟此实性， 彼一切性无所依， 所有菩提胜愿心， 大智庄严当获得。 圣佛母般若波罗蜜多九颂精义论卷下 现代汉语译本：佛陀所说的一切种类、一切一切存在的事物都是空性的，这里面还要排除一部分外道所说的空。因为这个缘故，这里应当知道世间没有丝毫的法可以存在，一切都如同虚空的相状。所说的‘如同虚空的相状’，应当知道那就是虚空自性本来的真实。 以上九颂已经如实解说，为了进一步显示诸菩萨等获得种智（Sarvakarajnana，一切种智）的果报，总括而言说此颂： 如理如实地思惟这真实自性，那一切自性都无所依傍。所有菩提（Bodhi，觉悟）殊胜的愿心，以大智慧庄严就能获得。 《圣佛母般若波罗蜜多九颂精义论》卷下
English
English version: The Buddha said that all kinds, all existing things are empty, and this excludes a portion of the emptiness spoken of by non-Buddhists. For this reason, it should be known here that there is not the slightest dharma (law, teaching) in the world that can exist; everything is like the aspect of emptiness. What is meant by 'like the aspect of emptiness' should be understood as the true nature of emptiness itself. Having explained the above nine verses as they are, in order to further reveal the fruit of the Sarvakarajnana (all-knowing wisdom) obtained by the Bodhisattvas (enlightenment beings) and others, this verse is spoken in summary: By thinking correctly and truly about this true nature, all those natures are without support. All the excellent aspiration of Bodhi (enlightenment), adorned with great wisdom, will be obtained. The Treatise on the Profound Meaning of the Nine Verses of the Holy Mother Prajnaparamita, Volume Two --------------------------------------------------------------------------------