Chinese
大正藏第 40 册 No. 1817 略明般若末后一颂赞述 No. 1817 [cf. Nos. 1510, 1514] 略明般若末后一颂赞述 唐三藏法师义净述 义净因译无著菩萨般若颂释讫。详夫大士判其九喻。可谓文致幽深。理义玄简。自非地邻极喜。谁能发此明慧。而西域相承云。无著菩萨昔于睹史多天慈氏尊处。亲受此八十颂。开般若要门。顺瑜伽宗理。明唯识之义。遂令教流印度。若金乌之焰赫扶桑。义阐神州。等玉兔之光浮雪岭。然而能断金刚。西方乃有多释。考其始也此颂最先。即世亲大士躬为其释此。虽神州译讫。而义有阙如。故复亲核谈筵。重详其妙。雅符释意。更译本经。世亲菩萨复为般若七门义释。而那烂陀寺盛传其论。但为义府幽冲寻者莫测。有师子月法师造此论释。复有东印度多闻俗士其名月官。遍检诸家亦为义释。斯等莫不意符三性。不同中观矣。更有别释。而但顺龙猛。不会瑜伽。瑜伽则真有俗无。以三性为本。中观乃真无俗有。寔二谛为先。般若大宗。含斯两意。致使东夏则道分南北。西方乃义隔有空。既识介纲。理无和杂。各准 圣旨诚难乖竞。然而末后一颂云。一切有为法如星翳灯幻。露泡梦电云。应作如是观者。而释文既 现代汉语译本 大正藏第四十册，编号1817，略明般若末后一颂赞述 编号1817 [参见编号1510, 1514] 略明般若末后一颂赞述 唐三藏法师义净 述 义净因为翻译无著菩萨（Asanga，一位重要的瑜伽行者和学者）的《般若颂释》完毕。详细考察大士（菩萨的尊称）判定的九个比喻，可以说是文辞幽深，理义玄妙简要。如果不是邻近极喜地（Paramita，菩萨十地中的第一地），谁能启发这种明慧？而西域（古代印度）相传，无著菩萨过去在兜率天（Tushita Heaven）弥勒尊（Maitreya，未来佛）处，亲自接受这八十颂，开启般若（Prajna，智慧）的要门，顺应瑜伽宗（Yogacara，唯识宗）的理法，阐明唯识（Vijnanavada，唯识）的意义，于是使教法流传印度，像金乌（太阳）的光焰照耀扶桑（东方）。义理阐发于神州（中国），等同于玉兔（月亮）的光辉浮现在雪岭。然而，能够断除金刚（比喻坚固的烦恼）的般若，西方有很多解释。考察它的开始，此颂最为先出。即世亲大士（Vasubandhu，无著菩萨的弟弟，也是一位重要的瑜伽行者和学者）亲自为此作解释。虽然神州已经翻译完毕，但义理有所缺失。所以再次亲自审核谈论的场所，重新详细考察其中的奥妙，高雅地符合解释的意义，再次翻译本经。世亲菩萨又为《般若七门义释》作解释，那烂陀寺（Nalanda，古代印度著名的佛教寺院和大学）盛传他的论著。但因为义理府库幽深，寻求者难以测度。有师子月法师（Simhachandra）造此论的解释。又有东印度博学多闻的在家俗士，他的名字叫月官（Chandragomin），普遍检查各家的解释，也为此作义理的解释。这些人没有不符合三性（trisvabhāva，唯识宗的重要概念，即遍计所执性、依他起性、圆成实性）的，不同于中观（Madhyamaka，中观宗）。更有其他的解释，但只是顺应龙猛（Nagarjuna，中观宗的创始人），不融会瑜伽。瑜伽则认为真有俗无，以三性为根本。中观则认为真无俗有，以二谛（satya-dvaya，即真谛和俗谛）为先。般若大宗，包含这两种意思，导致东夏（中国）则道分南北，西方则义理隔阂于有和空。既然认识上存在隔阂，义理上无法和谐融合。各自依据圣旨，实在难以互相违背争论。然而，末后一颂说：‘一切有为法，如星翳、灯幻、露泡、梦电云，应作如是观。’而解释的文字既然
English
English version Taisho Tripitaka Volume 40, No. 1817, A Brief Explanation and Praise of the Last Verse of the Prajna No. 1817 [cf. Nos. 1510, 1514] A Brief Explanation and Praise of the Last Verse of the Prajna Narrated by Tripitaka Master Yijing of the Tang Dynasty Yijing completed the translation of Asanga's (无著菩萨, an important Yogacara practitioner and scholar) 'Commentary on the Prajna Verses'. Examining in detail the nine metaphors judged by the great Bodhisattva (大士, honorific title for a Bodhisattva), it can be said that the writing is profound and the meaning is subtle and concise. If one were not close to the Joyful Ground (Paramita, 极喜地, the first of the ten Bhumis of a Bodhisattva), who could inspire such wisdom? It is traditionally said in the Western Regions (西域, ancient India) that in the past, Bodhisattva Asanga personally received these eighty verses from Maitreya (慈氏尊, the future Buddha) in the Tushita Heaven (兜率天), opening the essential gate of Prajna (般若, wisdom), conforming to the principles of the Yogacara school (瑜伽宗, Vijnanavada school), and clarifying the meaning of Vijnanavada (唯识, Consciousness-only). Thus, he caused the teachings to spread in India, like the flames of the golden crow (金乌, the sun) illuminating Fusang (扶桑, the East). The meaning was elucidated in the Divine Land (神州, China), like the light of the jade rabbit (玉兔, the moon) floating on the snowy mountains. However, there are many Western interpretations of the Prajna that can cut through the diamond (金刚, metaphor for firm afflictions). Examining its beginning, this verse is the earliest. That is, Bodhisattva Vasubandhu (世亲大士, Asanga's brother, also an important Yogacara practitioner and scholar) personally wrote this explanation. Although it has been translated in the Divine Land, the meaning is somewhat lacking. Therefore, he personally examined the discussion again, re-examining its subtleties in detail, elegantly conforming to the meaning of the explanation, and translating this scripture again. Bodhisattva Vasubandhu also wrote an explanation for the 'Seven Gates of Prajna', and Nalanda Monastery (那烂陀寺, a famous ancient Indian Buddhist monastery and university) widely circulated his treatise. However, because the treasury of meaning is profound, seekers cannot fathom it. The Dharma Master Simhachandra (师子月法师) created an explanation of this treatise. Furthermore, there was a learned layperson from East India named Chandragomin (月官), who extensively examined various interpretations and also wrote an explanation of the meaning. All of these people are in accordance with the three natures (trisvabhāva, 三性, an important concept in the Vijnanavada school, namely parikalpita-svabhāva, paratantra-svabhāva, and parinispanna-svabhāva), differing from the Madhyamaka (中观) school. There are other explanations, but they only follow Nagarjuna (龙猛, the founder of the Madhyamaka school) and do not integrate Yogacara. Yogacara considers the ultimate to be real and the conventional to be unreal, taking the three natures as its foundation. Madhyamaka considers the ultimate to be unreal and the conventional to be real, taking the two truths (satya-dvaya, 二谛, namely the ultimate truth and the conventional truth) as its priority. The great Prajna school encompasses both of these meanings, causing the Way to be divided into North and South in the East (China), and the meaning to be separated into existence and non-existence in the West. Since there is a separation in understanding, the meaning cannot be harmoniously integrated. It is truly difficult to contradict and argue with each other, each based on the holy teachings. However, the last verse says: 'All conditioned phenomena are like stars, darkness, lamps, illusions, dewdrops, bubbles, dreams, lightning, and clouds; one should contemplate them thus.' And the explanatory text is --------------------------------------------------------------------------------
Chinese
隐。恐寻者尚昧。辄因二九事喻。聊题十八之作。冀使朝览遂闲。庶罔销神之滞。夜光亲授。长无按剑之惑。然而见等九事。即生死之区寰。大士了如星等。是故处而不着。智不住生津。媲红莲之在潋。悲不居圆寂。若白玉之沉溺。因答无住涅槃。申其九喻云尔。 论见 观见如星长夜妄执。 见心长夜景 妄执久冥舒 三心才已发 两分尽皆除 喻星 以星喻见夜有明无。 榆星通夜景 柳色彻明舒 千条光若发 一旦尽皆除 论境 道境如翳妄睹空花。 境色无非障 妄有见尘瑕 但由真智力 不复睹狂花 喻翳 以翳喻境元无妄执。 太虚本无障 净境性亡瑕 但由翳眼力 遂使见空花 论识 言识如灯生生不绝。 见起起不已 妄生生未极 留滞死宫中 良由依识力 喻灯 以灯喻识焰焰无穷。 发焰焰不已 舒光光未极 照灼炳宵中 良为膏油力 论界 说界如幻藉业生而会尽。 业功庄处巧 由惑生众相 所执定非真 界体全虚妄 喻幻 以幻喻界假匠起而终无。 幻师方便巧 假作众形相 鞠体固非真 所见皆虚妄 论身 序身如露体不久停。 投 现代汉语译本： 隐藏起来，是恐怕寻求真理的人还不明了。因此借用二九（十八）件事来比喻，姑且写成这十八种譬喻。希望早上看看就能明白，或许可以消除精神上的滞碍。如果能像夜光珠一样亲自传授，就能长久没有按剑（疑惑）的迷惑。然而，见等九件事，就是生死轮回的区域。大菩萨们明了这些就像星星一样，所以安住其中而不执着。智慧不住于生死，好比红莲生长在水中而不染着。慈悲不住于涅槃寂静，如同白玉沉溺于水中。因此回答关于无住涅槃的问题，阐述这九种譬喻。 论见：观见就像星星一样，在漫长的黑夜中虚妄地执着。 见心在漫长的黑夜中显现，虚妄的执着长久地舒展。 三心（过去、现在、未来）才刚刚生起，两种分别（能见、所见）就全部消除了。 喻星：用星星比喻见，在夜晚有光明，天亮就没有了。 榆树上的星星照亮夜晚的景色，柳树的颜色在天亮时舒展开来。 千条光芒好像头发一样散发，一旦天亮就全部消失了。 论境：道境就像眼睛有翳病一样，虚妄地看到空中的花朵。 境界和色相没有不是障碍的，虚妄地产生见尘的瑕疵。 只要凭借真正的智慧力量，就不再看到虚狂的幻花。 喻翳：用翳病比喻境界，本来没有虚妄的执着。 太虚空本来没有障碍，清净的境界本性没有瑕疵。 只是因为眼睛有翳病的力量，才使得人看到空中的花朵。 论识：说识就像灯一样，生生不息，永不停止。 见解生起，生起不已，虚妄的生灭没有穷尽。 停留在死亡的宫殿中，实在是因为依赖于识的力量。 喻灯：用灯比喻识，火焰连绵不绝，无穷无尽。 灯焰散发，散发不已，光芒舒展，光芒没有穷尽。 照亮黑暗的夜晚，实在是因为灯油的力量。 论界：说界就像幻术一样，凭借业力而生，最终会消散。 业力的功用巧妙地装饰，因为迷惑而产生各种现象。 所执着的必定不是真实的，界的本体完全是虚妄的。 喻幻：用幻术比喻界，虚假的工匠变幻出各种形象，最终什么也没有。 幻术师的方便巧妙，虚假地变作出各种形象。 整体本来就不是真实的，所看到的都是虚妄的。 论身：叙述身体就像露水一样，不会长久停留。
English
English version: It is hidden, fearing that those who seek the truth are still unclear. Therefore, using two nines (eighteen) matters as metaphors, I have tentatively written these eighteen analogies. I hope that a morning glance will bring understanding, perhaps eliminating the stagnation of the spirit. If one could receive personal instruction like the night-shining pearl, one would be free from the confusion of grasping one's sword (doubt) for a long time. However, the nine matters such as 'seeing' are the realm of birth and death. Great Bodhisattvas understand these like stars, therefore dwelling in them without attachment. Wisdom does not dwell in birth and death, like a red lotus growing in water without being stained. Compassion does not dwell in Nirvana's quiescence, like white jade sinking into water. Therefore, in answering the question about non-abiding Nirvana, I elaborate on these nine metaphors. On Seeing: Observing seeing is like a star, falsely clinging in the long night. The mind of seeing appears in the long night, false clinging extends for a long time. The three minds (past, present, future) have just arisen, and the two divisions (seer, seen) are completely eliminated. Metaphor of a Star: Using a star to symbolize seeing, there is light at night, but not in the morning. The stars on the elm tree illuminate the night scene, the color of the willow unfolds at dawn. A thousand rays of light emanate like hair, but once dawn arrives, they all disappear. On Realm: The realm of the path is like having cataracts in the eyes, falsely seeing flowers in the air. Realms and forms are all obstacles, falsely producing the flaws of seeing dust. Only by relying on the power of true wisdom, will one no longer see the mad phantom flowers. Metaphor of Cataracts: Using cataracts to symbolize the realm, there is originally no false clinging. The great void originally has no obstacles, the pure realm's nature has no flaws. It is only because of the power of cataracts in the eyes, that one sees flowers in the air. On Consciousness: Saying that consciousness is like a lamp, constantly arising and never ceasing. Views arise, arising without ceasing, false arising and ceasing have no end. Staying in the palace of death, is truly because of relying on the power of consciousness. Metaphor of a Lamp: Using a lamp to symbolize consciousness, the flame is continuous and endless. The flame emits, emitting without ceasing, the light extends, the light has no end. Illuminating the dark night, is truly because of the power of lamp oil. On Boundary: Saying that the boundary is like an illusion, arising from karma and eventually dissipating. The function of karma skillfully adorns, producing various phenomena because of delusion. What is clung to is certainly not real, the essence of the boundary is completely illusory. Metaphor of Illusion: Using illusion to symbolize the boundary, the false craftsman conjures up various images, but ultimately there is nothing. The illusionist's means are skillful, falsely creating various images. The whole is originally not real, what is seen is all illusory. On the Body: Describing the body as like dew, it will not stay for long.