English
English version: The former two (referring to Rūpa and Vedanā) are neither existent nor diminished. Prajna-jnana illuminates reality, neither increasing nor decreasing. Furthermore, whether in a state of entanglement or liberation, the inherent nature (svabhava) has no increase or decrease. Moreover, illusory phenomena (bhrānti-dharma) have no arising or ceasing. Dependent origination (Pratītyasamutpāda) is neither defiled nor pure. Emptiness (Śūnyatā) has no increase or decrease. These three non-natures (tri-svabhāva-niḥsvabhāvatā) reveal the aspect of that emptiness. Therefore, in emptiness, there is no form (Rūpa), no sensation (Vedanā), no perception (Saṃjñā), no mental formations (Saṃskāra), no consciousness (Vijñāna). There is no eye (cakṣus), no ear (śrotra), no nose (ghrāṇa), no tongue (jihvā), no body (kāya), no mind (manas). There is no form (rūpa), no sound (śabda), no smell (gandha), no taste (rasa), no touch (sparśa), no mental object (dharma). There is no eye-element (cakṣu-dhātu), and so on, up to no mind-consciousness element (mano-vijñāna-dhātu). The third part explains what is to be abandoned. However, what emptiness abandons involves many Dharma gates. Broadly speaking, there are four: first, the gate of opening and closing of Dharma characteristics; second, the gate of direct and reverse dependent origination; third, the gate of defiled and pure cause and effect; fourth, the gate of object, wisdom, and what is known. First, 'Therefore, in emptiness,' is because of the aforementioned 'no arising, no ceasing,' etc., it is because of emptiness. 'No form, etc.,' is because in that emptiness there are no five aggregates (pañca-skandha), etc. This is spoken from the aspect of opposition, so it says 'no.' In reality, everything does not destroy form, etc., because inherent nature is empty, there is no need to destroy it. The following content can be understood accordingly. Here, the five aggregates are that form is classified as one, and mind is divided into four. Second, 'No eye, etc.,' means that emptiness has no twelve sense bases (dvādaśa-āyatana). The twelve sense bases are that mind is divided into half, that is, the entire mind base (mana-āyatana) and a part of the Dharma base (dharma-āyatana). Form is divided into ten and a half, that is, the five roots (pañcendriya) and the five objects (pañca-viṣaya) are ten bases, and a part of the Dharma base. Third, 'No eye-element, etc.,' means that emptiness has no eighteen elements (aṣṭādaśa-dhātu). In the eighteen elements, form and mind are both spoken of separately. Refer to the above explanation. The detailed explanation of these three categories can be found in treatises such as the *Abhidharma*. 'No ignorance (avidyā) and no extinction of ignorance, and so on, up to no old age and death (jarā-maraṇa) and no extinction of old age and death.' Second, explaining the gate of direct and reverse dependent origination. 'No ignorance' is observing the gate of the flow of ignorance in a direct way. Because its inherent nature is empty, it says 'no ignorance.' 'Also no extinction of ignorance' is observing the gate of the cessation of ignorance in a reverse way. Because it is emptiness, there is nothing that can be exhausted. Here, the first link (ignorance) is mentioned. The ten links in the middle (actions, consciousness, name and form, six senses, contact, sensation, craving, grasping, becoming, birth) should all be inferred accordingly. Therefore, it says 'and so on.' The last link is old age and death, whether flowing or ceasing, all are empty. 'No suffering (duḥkha), origin (samudaya), cessation (nirodha), path (mārga).' Third, explaining the gate of defiled and pure cause and effect. Suffering and origin are the cause and effect of the world. Suffering is the result of birth and death, first mentioning suffering is to make people disgusted. Origin is the cause of suffering, referring to afflictions and karma. Disgusted with suffering, cutting off origin, is first speaking of the result, then speaking of the cause. --------------------------------------------------------------------------------
Chinese
道是出世间因果。灭是涅槃果。先举令欣。道是彼因。谓八正道。修之于后。皆空无有也。 无智亦无得 四境智能所门。非但空中无前诸法。彼知空智亦不可得。故云无智也。即此所知空理亦不可得。故云无得也。问前云空即是色等。明色等不亡。何以此文一切皆无。岂非此空是灭色耶。答前虽不阂存而未尝不尽。今此都亡未尝不立。故大品云。诸法无所有。如是有此无。此就无所有。前据如是有。又前就相作门。此就相害门。一法二义随说无违。 以无所得故 第四明其所得有二。初牒前起后。二正明所得。今初也。言以无所得故者。牒前起后也。以者由也。故者因也。由前无所得为因。令后有所得也。大品云无所得故而得。 菩提萨埵依般若波罗蜜多故 二正明所得有二。先明菩萨得涅槃断果。后明诸佛得菩提智果。前中亦二。先举人依法。后断障得果。今初也。言菩提萨埵者举人也。义如前解。依般若波罗蜜多故者。明依此法行也。故者起后也。 心无挂阂 二断障得果中有三。初行成。二断障。三得果。今初也。言心无挂阂者行成也。谓惑不阂心故。境不阂智故。 无挂阂故无有恐怖。远离颠倒梦想 二断障也。言无挂阂故牒前起后也。无有恐怖者。外无魔冤之怖。即恶缘 现代汉语译本 道是出世间因果（hetu-phala，原因和结果）。灭是涅槃果（nirvana-phala，解脱的果实）。先提出令人欣羡之处，道是涅槃的因，指的是八正道（arya-astangika-marga，达到涅槃的八条途径）。修习这些到最后，一切都是空无所有的。 ‘无智亦无得’，这是四境智能所入门径。不仅仅是空性中没有前面的各种法，就连了知空性的智慧也是不可得的，所以说‘无智’。而这所知的空性之理也是不可得的，所以说‘无得’。有人问，前面说‘空即是色’等等，说明色等并没有消失，为什么这篇文章中说一切皆无？难道这个空是灭绝色法吗？回答是，前面虽然不妨碍色法的存在，但实际上没有不穷尽的；现在这里是完全消亡，没有什么是可以建立的。所以《大品般若经》（Mahaprajnaparamita Sutra）说，诸法无所有，如是有此无，这是就无所有而言的。前面是就相作门而言，这里是就相害门而言。一个法有两种含义，随你怎么说都没有违背。 ‘以无所得故’，第四说明所得，所得有两种。首先是承接前面，引出后面；然后正式说明所得。现在是第一种。说‘以无所得故’，是承接前面，引出后面。‘以’是‘由于’的意思，‘故’是‘因为’的意思。由于前面没有所得，所以才会有后面的所得。《大品般若经》说，因为没有所得，所以才有所得。 ‘菩提萨埵依般若波罗蜜多故’，第二是正式说明所得，所得有两种。先说明菩萨（bodhisattva，为利益众生而发愿成佛的人）得到涅槃断果，后说明诸佛得到菩提智果。前面这一部分也有两层意思。先提出人，依靠法；然后断除障碍，得到果实。现在是第一层意思。说‘菩提萨埵’是提出人，含义如前解释。‘依般若波罗蜜多故’，说明依靠这个法修行。‘故’是引出后面的意思。 ‘心无挂阂’，第二是断除障碍，得到果实，这部分有三层意思。首先是修行成就；然后是断除障碍；最后是得到果实。现在是第一层意思。说‘心无挂阂’是修行成就。意思是迷惑不阻碍心，境界不阻碍智慧。 ‘无挂阂故无有恐怖。远离颠倒梦想’，第二是断除障碍。说‘无挂阂故’是承接前面，引出后面。‘无有恐怖’，是外面没有魔的恐惧，也就是恶缘
English
English version 'Dao' refers to the cause and effect (hetu-phala) in transcending the world. 'Mie' refers to the fruit of Nirvana (nirvana-phala). First, it highlights what is admirable. 'Dao' is the cause of Nirvana, referring to the Eightfold Path (arya-astangika-marga, the eight paths to achieve Nirvana). Cultivating these to the end, everything is empty and without substance. 'No wisdom and no gain' is the gateway to the intelligence of the Four Domains. Not only are the previous dharmas absent in emptiness, but even the wisdom that knows emptiness is unattainable. Therefore, it is said 'no wisdom'. And the principle of emptiness that is known is also unattainable. Therefore, it is said 'no gain'. Someone asks, earlier it was said 'emptiness is form' and so on, indicating that form and so on have not disappeared. Why does this text say that everything is absent? Is this emptiness annihilating form? The answer is, although the previous does not hinder the existence of form, it is in fact not without exhaustion; now here, it is completely extinguished, and nothing can be established. Therefore, the *Mahaprajnaparamita Sutra* says, 'All dharmas are without substance, such as there is this absence.' This is in terms of 'without substance'. The previous was in terms of the aspect of creation, this is in terms of the aspect of harm. One dharma has two meanings, and there is no contradiction in whatever way it is said. 'Because there is nothing to be gained', the fourth explains what is gained, and there are two types of gain. First, it connects the previous to introduce the following; then it formally explains what is gained. Now it is the first type. Saying 'because there is nothing to be gained' is connecting the previous to introduce the following. 'Because' means 'due to', 'therefore' means 'because of'. Because there is nothing to be gained previously, there will be something to be gained later. The *Mahaprajnaparamita Sutra* says, 'Because there is nothing to be gained, therefore there is gain'. 'Bodhisattvas, relying on Prajnaparamita', the second is the formal explanation of what is gained, and there are two types of gain. First, it explains that Bodhisattvas (bodhisattva, a person who vows to become a Buddha for the benefit of all beings) attain the fruit of Nirvana and cessation; then it explains that all Buddhas attain the fruit of Bodhi wisdom. The former part also has two layers of meaning. First, it presents the person, relying on the Dharma; then it cuts off obstacles and attains the fruit. Now it is the first layer of meaning. Saying 'Bodhisattvas' is presenting the person, and the meaning is as explained before. 'Relying on Prajnaparamita' explains relying on this Dharma to practice. 'Therefore' introduces the following meaning. 'Because their minds are without hindrance', the second is cutting off obstacles and attaining the fruit, and this part has three layers of meaning. First, cultivation is accomplished; then obstacles are cut off; finally, the fruit is attained. Now it is the first layer of meaning. Saying 'their minds are without hindrance' means cultivation is accomplished. It means that delusion does not hinder the mind, and the realm does not hinder wisdom. 'Because there is no hindrance, there is no fear, and they are far from deluded thoughts', the second is cutting off obstacles. Saying 'because there is no hindrance' connects the previous to introduce the following. 'There is no fear' means there is no fear of demons from the outside, which is evil conditions. --------------------------------------------------------------------------------
Chinese
息也。远离颠倒梦想者。内无惑障之倒。即恶因尽也。 究竟涅槃 三得果也。涅槃此云圆寂。谓德无不备称圆。障无不尽称寂。简异小乘化城权立。今则一得永常故云究竟。又释智能究竟尽涅槃之际。故云究竟。 三世诸佛依般若波罗蜜多故 第二得菩提智果。于中有二。初举人依法。二明得果。今初也。谓三世诸佛更无异路。唯此一门。故云依般若波罗蜜多故也。 得阿耨多罗三藐三菩提 二正明得果也。阿耨多罗此云无上也。三藐者此云正也。次三者此云等也。菩提此云觉也。即无上正等觉也。觉有二义。一正觉。即如理智。正观真谛。二等觉。即如量智。遍观俗谛。皆至极无边。故云无上也。上来所得竟。 故知。般若波罗蜜多是大神咒。是大明咒。是无上咒。是无等等咒 第五结叹胜能。于中有二。先别叹。后总结。今初也。言故知者牃前起后也。由佛菩萨依般若。得菩提涅槃果。故知。般若是大神咒等。叹其胜能。略叹四德。然有三释。一就法释。一除障不虚名为神咒。二智鉴无昧名为明咒。三更无加过名无上咒。四独绝无伦名无等等咒。二约功能释。一能破烦恼。二能破无明。三令因行满。四令果德圆。三就位释。一过凡。二越小。三超因。四齐果。谓无等之位互相济等。故 现代汉语译本：止息啊。远离颠倒梦想的人，内心没有迷惑障碍的颠倒，就是恶因完全断绝了。 究竟涅槃（Nirvana，梵文，意为解脱）：这是证得三种果位。涅槃，在这里被称为圆寂，意思是功德没有不完备的，称为圆；障碍没有不消除干净的，称为寂。这与小乘佛教所说的化城（一种权宜之所）不同，现在所证得的是永恒不变的，所以称为究竟。另一种解释是，智能达到究竟，就是涅槃的境界，所以称为究竟。 三世诸佛依般若波罗蜜多（Prajna Paramita，梵文，意为智慧到彼岸）故：这是第二部分，讲述获得菩提（Bodhi，梵文，意为觉悟）智慧之果。其中分为两点：一是举出人和所依之法，二是说明所得之果。现在是第一点。意思是说，三世诸佛没有其他道路可走，只有这一条路，所以说依靠般若波罗蜜多。 得阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，梵文，意为无上正等正觉）：这是第二点，正式说明所得之果。阿耨多罗，意思是无上。三藐，意思是正。三，意思是等。菩提，意思是觉。也就是无上正等觉。觉有两层含义：一是正觉，即如理智，正确地观察真谛；二是等觉，即如量智，普遍地观察俗谛。都达到极其无边的境界，所以说是无上。 故知，般若波罗蜜多是大神咒，是大明咒，是无上咒，是无等等咒：这是第五部分，总结赞叹般若的殊胜功能。其中分为两点：先分别赞叹，后总结。现在是第一点。说‘故知’，是承前启后的意思。由于佛和菩萨依靠般若，获得菩提和涅槃之果，所以知道般若是大神咒等等，赞叹它的殊胜功能。这里简略地赞叹了四种功德。但有三种解释：一是就法来解释，一是消除障碍真实不虚，称为神咒；二是智慧明鉴没有迷惑，称为明咒；三是没有可以超过的，称为无上咒；四是独一无二，没有可以相比的，称为无等等咒。二是就功能来解释，一是能破除烦恼，二是能破除无明，三是使因行圆满，四是使果德圆满。三是就果位来解释，一是超过凡夫，二是超越小乘，三是超出因地，四是等同于佛果。所谓无等之位，互相帮助，互相平等。