般若心經 段三 照見五蘊皆空
「照見五蘊皆空」是全經的眼，後面所有的「無」都從這一句長出來，卻也最容易讀歪：五蘊就是我整個身心，說它皆空，難道是叫我把自己看成一場虛無嗎？很多人怕「空」，就怕在這裡。古德要在這一關把空字聽對——「空」不是說五蘊沒有，是說五蘊沒有自性。空掉的，是你硬安上去那層「實在的我、實在的身心」，不是把因緣現起、照常運作的身心也抹掉。感受還在感受，念頭還在起落，只是看破了那個捏得住的「我」本來不曾有。至於佛為何一句「皆空」全蓋過去，那是密意：眾生病在執有，佛索性總說一個空，先把你抓著不放的手打開。所以這不是一句叫人發冷的話，是一句叫人鬆綁的話——不必否定這活生生的身心，只要看破壓在它上頭的幻覺，當下就是清涼。
"照見五蘊皆空 — seeing the five aggregates as all empty" is the eye of the whole sūtra; every later "無 / no" grows out of this one line. Yet it is also the easiest line to misread: the five aggregates (skandhas) are this entire body-and-mind of mine, so when it says they are all empty, is it telling me to see myself as a stretch of sheer nothingness? Many people fear 空 (emptiness, śūnyatā) precisely here. The ancient masters mean, at this very pass, to have us hear the word "空" rightly — "空" does not say the five aggregates are not there; it says they have no self-nature. What is emptied is that layer of "a solid me, a solid body-and-mind" you fix on top of them — not the body-and-mind that arises through conditions and goes on functioning as usual. Feeling still feels, thoughts still rise and fall; only the graspable "me" is seen through as never having been there to begin with. As for why the Buddha covers everything over with one stroke of "皆空 — all empty": that is hidden intent (密意). Beings are sick with grasping at existence, so the Buddha simply declares one blanket "emptiness" first, to pry open the hand that will not let go. So this is not a line that leaves one cold; it is a line that loosens the bonds — you need not negate this living body-and-mind, only see through the illusion pressing down on it, and right there is coolness and ease.
照見五蘊皆空
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
經曰：
照見五蘊皆空
白話改寫：
祂這一照，明明白白地照見了：構成這身心的五樣東西——色（物質形體）、受（感受）、想（認取）、行（造作的心念）、識（了別）——通通是空的。
（「照見」，是清清楚楚地照、親眼見到，不是聽說、不是猜想；「五蘊」，是色、受、想、行、識這五類，聚起來成了我們以為的「身心」；「皆空」，是沒有一樣是實在不變的。）
The sūtra says:
照見五蘊皆空
Plain-language rewrite:
In that one illumining gaze He saw, clearly and plainly, that the five things which make up this body-and-mind — 色 (form, material shape), 受 (feeling), 想 (perception, the taking-up of an object), 行 (formations, the constructing movements of the mind), and 識 (consciousness, discernment) — are, every one of them, empty.
("照見," to illumine and see, means to see clearly with one's own eyes, not by hearsay and not by guesswork; "五蘊," the five aggregates, are these five classes — form, feeling, perception, formations, consciousness — that gather together into what we take to be the "body-and-mind"; "皆空," all empty, means that not one of them is solid and unchanging.)
一句最容易被誤會成消極的話
「照見五蘊皆空」——這是全經的眼，後面所有的「無」都是從這一句長出來的。可它也是最容易被讀歪的一句：五蘊就是我這整個身心，說它「皆空」，難道是叫我把自己看成一場虛無、什麼都不是嗎？
很多人怕「空」，就怕在這裡：以為照見空，是把鮮活的生命否定掉、抹成一片死灰。古德正是要在這一關，把「空」字聽對。
空的不是五蘊，是你對五蘊的誤認
窺基一句話定了調：「此中『空』言，即三無性。」——這個「空」，不是說五蘊沒有，是說五蘊「沒有自性」。圓測說得更細，他把五蘊分三層看（三性）：
- 遍計所執的五蘊：你心裡認定「有一個實在的我、實在的身心」——這一層，情有理無，本來就沒有。
- 依他起的五蘊：色受想行識其實是眾緣湊合、剎那生滅地現起——這一層，因緣假有，宛然在用。
- 圓成實的五蘊：它那無自性的真實底子——這一層，真實理有。
「皆空」空掉哪一層？圓測斬截：「依護法宗，三種蘊中但遣所執以辨空性。」——空的是你硬安上去的那層「實有的我、實有的法」（遍計），不是把因緣現起的依他、和它的真底子（圓成）也一併抹掉。
所以「照見五蘊皆空」不是把自己看成虛無。恰恰相反：感受還在感受，念頭還在起落，身心照常運作——只是看破了那個「實心、捏得住的我」本來不曾有。空的是誤認，不是生命。
為什麼佛要「總說空」
可能有人問：既然依他、圓成不空，佛為什麼一句「皆空」全蓋過去，不分清楚？窺基答得好，這是密意：「對破有執總密說空，非後二性都無名空，說一切空是佛密意。」
意思是：眾生病在「執有」——把什麼都當成實在的去抓。佛為了狠狠對治這個「執有」的病，索性總說一個「空」，把你抓著不放的手先打開。不是說依他圓成真的也斷滅了，是佛的善巧——先用一味「空」藥，破你的實執。讀經的人要會聽這層密意，才不會把「皆空」聽成斷滅。
（古德傳本這句另有作「照見五蘊等皆空」的，圓測勘梵本後說「有『等』言故」——一個「等」字，把後文蘊、處、界、緣、諦的「皆空」都收進來了，更見此句是一經總綱。）
唯識為鏡：同一個空，經語與論語
不是心經的「空」要換成唯識的「三無性」才對，也不是唯識從心經借來。是同一樁「遣其所執、存其依圓」的事——心經一句「五蘊皆空」總說，唯識用「三性、三無性、但遣遍計」細說。一個給你定見，一個給你分寸。
把這面鏡擦亮了再看「照見五蘊皆空」，它就從一句叫人發冷的話，變成一句叫人鬆綁的話：你不必否定這活生生的身心，只要看破壓在它上頭那個「實我」的幻覺，當下就是清涼。這一照所照見的，正是觀自在度一切苦厄的下手處。
A line all too easily mistaken for despair
"照見五蘊皆空 — seeing the five aggregates as all empty" is the eye of the whole sūtra; every "無 / no" that follows grows out of this single line. But it is also the line most easily read crooked: the five aggregates are this entire body-and-mind of mine, so to call them "all empty" — is that telling me to see myself as a bout of nothingness, as nothing at all?
Many people fear "空 (emptiness)" right here: they take seeing-emptiness to mean negating vivid, living existence, scrubbing it to a field of dead ash. It is exactly at this gate that the ancient masters mean to have the word "空" heard rightly.
What is empty is not the five aggregates, but your misidentification of them
Kuiji sets the keynote in one sentence: 「此中『空』言，即三無性」 ("the word '空' here is just the three non-natures"). This "空" does not say the five aggregates are not there; it says the five aggregates "have no self-nature (無自性)." Woncheuk puts it more finely, viewing the five aggregates on three layers (the three natures):
- The wholly-imagined five aggregates (遍計所執五蘊): in your mind you fix that "there is a solid me, a solid body-and-mind" — this layer is 情有理無, present to feeling but absent in fact; it was never there at all.
- The other-dependent five aggregates (依他起五蘊): form, feeling, perception, formations, consciousness in truth arise from the converging of manifold conditions, appearing and perishing moment by moment — this layer is 因緣假有, a provisional existence through conditions, plainly at work.
- The perfectly-accomplished five aggregates (圓成實五蘊): their true ground of being self-natureless — this layer is 真實理有, truly and really there in principle.
Which layer does "皆空" empty out? Woncheuk cuts clean: 「依護法宗，三種蘊中但遣所執以辨空性」 — by Dharmapāla's school, among the three kinds of aggregate it negates only the grasped-at (the wholly-imagined) in order to bring out emptiness. What is emptied is the layer of "a really-existent me, a really-existent dharma" (the wholly-imagined, parikalpita) that you forcibly impose — not the conditionally-arising other-dependent (paratantra), nor its true ground (the perfectly-accomplished, pariniṣpanna), which are not wiped out along with it.
So "照見五蘊皆空" is not seeing yourself as nothingness. Quite the reverse: feeling still feels, thoughts still rise and fall, body-and-mind goes on functioning as usual — only the "solid mind, the graspable me" is seen through as never having been there. What is empty is the misidentification, not the life.
Why the Buddha "declares emptiness as a blanket"
Someone may ask: if the other-dependent and the perfectly-accomplished are not empty, why does the Buddha cover it all over with one "皆空," instead of spelling out the distinction? Kuiji answers well — this is hidden intent (密意): 「對破有執總密說空，非後二性都無名空，說一切空是佛密意」 ("to counter and break the grasping at existence He declares emptiness as a blanket, secretly; it is not that the latter two natures are utterly non-existent and so called empty — declaring all empty is the Buddha's hidden intent").
That is: beings are sick with "grasping at existence" — seizing everything as solid. To treat this disease of grasping head-on, the Buddha simply declares one blanket "空," to first pry open the hand that grips and will not release. It is not that the other-dependent and the perfectly-accomplished are really annihilated too; it is the Buddha's skillful means — to use a single "emptiness" medicine first, to break your grasping at the real. A reader must be able to hear this layer of hidden intent, so as not to mishear "皆空" as annihilation.
(A transmitted recension of the ancient masters gives this line instead as 「照見五蘊等皆空」 — "seeing the five aggregates, etc., as all empty." After collating the Sanskrit witness Woncheuk states 「有『等』言故」 — "because there is the word 'etc.'" That single "等" draws the "all empty" of the later aggregates, sense-fields, elements, dependent origination, and the truths (蘊·處·界·緣·諦) all into itself, showing yet more clearly that this line is the master-thread of the whole sūtra.)
The mirror of Yogācāra: one same emptiness, in the sūtra's words and the treatise's
It is not that the Heart Sūtra's "空" must be swapped for Yogācāra's "three non-natures" to be correct, nor that Yogācāra borrowed it from the Heart Sūtra. It is one and the same matter — "negating the grasped-at, preserving the other-dependent and the perfectly-accomplished (遣其所執、存其依圓)": the Heart Sūtra states it as a blanket in the one phrase "五蘊皆空," and Yogācāra states it in detail through "the three natures, the three non-natures, negating only the wholly-imagined." One gives you the settled view; the other gives you the measure.
Polish this mirror and look again at "照見五蘊皆空," and it turns from a line that chills a person into a line that unbinds one: you need not negate this living, breathing body-and-mind — you need only see through the illusion of a "real self" weighing down upon it, and that very moment is coolness and ease. What this one gaze illumines is precisely the place where Avalokiteśvara takes hold to cross beyond all suffering.
考據Apparatus
一 · 科判定位
圓測判「照見五蘊皆空」為辨觀智之用，用分自利、利他：「『照見五蘊皆空』者，辨其智用，用有二種，一者自利、二者利他，此明觀空即是自利」〔T1711 0544a06〕。窺基以此為一經顯所觀空之樞，「空」言該攝下文蘊處界緣諦之遣〔T1710 0535b10〕。
二 · 異譯對勘
| 譯本 | 本段 verbatim | 出處 |
|---|---|---|
| 玄奘 T0251（底本） | 照見五蘊皆空 | 0848c06 |
| 鳩摩羅什 T0250 | 照見五陰空 | 0847c10 |
| 法月 T0252 | 照見五蘊自性皆空 | 0849a21 |
| 般若共利言 T0253 | 照見五蘊皆空 | 0849b29 |
| 智慧輪 T0254 | 照見五蘊自性皆空 | 0850a14 |
| 法成 T0255 | 觀察照見五蘊體性悉皆是空 | 0850b27 |
| 施護 T0257 | 觀見五蘊自性皆空 | 0852b11 |
異文所繫：羅什作「五陰空」（五陰，無皆/自性）；玄奘/般若共利言作「五蘊皆空」；法月/智慧輪/施護增「自性」（自性皆空）；法成作「體性悉皆是空」且用「觀察照見」、施護用「觀見」。「等」字勘梵：古德傳本別有「照見五蘊等皆空」——窺基本句 lemma 即作「照見五蘊等皆空」〔T1710 0535b10〕；圓測明記「或有本曰『照見五蘊等皆空』，雖有兩本，後本為正。撿勘梵本，有『等』言故」〔T1711 0544c11–c13〕。底本 T0251 無「等」字。
三 · 唯識義之經據（眼）
「五蘊皆空」之「空」，唯識讀為三無性所顯，非斷無；五蘊各通三性，所空者唯遍計，依他、圓成不空。
- 「空」即三無性：窺基「此中『空』言，即三無性。謂計所執本體非有，相無自性，所以稱空」〔T1710 0535b20〕。→ 對位 三十頌三無性頌、解深密經 無自性相品。
- 密意：「對破有執總密說空，非後二性都無名空，說一切空是佛密意」〔T1710 0535b25〕。
- 五蘊三性：圓測「如是五蘊有其三種：一遍計所執五蘊情有理無、二依他起性五蘊因緣假有、三圓成實性五蘊真實理〔有〕」〔T1711 0544b28〕，引「《中邊》曰蘊有三種，一所執蘊、二種類蘊、三法性蘊」〔T1711 0544c02〕。→ 論本 辯中邊論。
- 護法正義：「依護法宗，三種蘊中但遣所執以辨空性」〔T1711 0544c11〕。
- 五蘊為五善巧之首：「三乘通修五種善巧，謂蘊、處、界、緣起及諦」〔T1710 0538b18〕。
四 · 諸家異釋（古德·標宗）
窺基《幽贊》：「此中『空』言，即三無性…說一切空是佛密意」〔T1710 0535b20–b25〕。
圓測《贊》：五蘊三性蘊、護法但遣所執〔T1711 0544b28–c11〕；自利利他二用〔T1711 0544a06〕；勘梵「等」字〔T1711 0544c11〕。
二疏同主「五蘊空＝唯遣遍計，存依圓」，不以五蘊空為一向斷無——古德唯識讀法之共處。
五 · 術語
| 漢 | 古德所傳梵/義 | 出處 |
|---|---|---|
| 五蘊／五陰 | 古德傳義（色受想行識）不傳音；唯識通三性（pañca-skandha，發音輔助） | T1711 0544b28 |
| 空 | 窺基「即三無性」（非斷無）（śūnyatā，發音輔助） | T1710 0535b20 |
| 照見 | 圓測「辨其智用…觀空即是自利」 | T1711 0544a06 |
七 · 互讀
- 大般若經（古德所引一經之本，及最近 verbatim）：窺基引《大經》「諸菩薩修行般若波羅蜜多時，應如是觀，菩薩但有名，般若波羅蜜多但有名，色受想行識但有名」〔T1710 0538b29〕。次證 T07n0220e〈第二會〉「觀察五蘊生非實生、滅非實滅，思惟五蘊皆畢竟空」〔0925c11〕。（按：「照見五蘊皆空」為心經撮要句，大般若無逐字平行。）
- 唯識六部：辯中邊論（三性蘊·三無性）· 三十頌（三無性頌）· 解深密經（無自性相品·三性三無性所立）。
八 · 校本定位
底本 玄奘 T08n0251〔0848c06–c07〕。異譯：羅什 T0250〔0847c10〕· 法月 T0252〔0849a21〕· 般若共利言 T0253〔0849b29〕· 智慧輪 T0254〔0850a14〕· 法成 T0255〔0850b27〕· 施護 T0257〔0852b11〕。古德：窺基 T33n1710〔0535b10–b25·0538b18〕· 圓測 T33n1711〔0544a06–c13〕。互讀：T07n0220e〔0925c11〕。
This layer carries only canonical source text (sūtra · ancient masters · the Sanskrit they transmit · classificatory placement). Canonical 漢 quotations are frozen verbatim, with English given alongside; loci 〔T…〕 are left untouched.
1 · Placement (科判定位)
Woncheuk classifies 「照見五蘊皆空」 as discerning the function of the observing cognition (辨觀智之用), the function being twofold — self-benefit and benefit of others: 「『照見五蘊皆空』者，辨其智用，用有二種，一者自利、二者利他，此明觀空即是自利」 ("'Seeing the five aggregates as all empty' discerns the function of cognition; the function is of two kinds, first self-benefit, second benefit of others — this clarifies that observing emptiness is itself self-benefit") 〔T1711 0544a06〕. Kuiji takes this as the pivot of the whole sūtra's revealing the emptiness observed (顯所觀空): the word 「空」 comprehensively subsumes the negation, in what follows, of the aggregates, sense-fields, elements, dependent origination, and the truths (蘊處界緣諦) 〔T1710 0535b10〕.
2 · Variant Collation (異譯對勘)
| Translation | This passage, verbatim | Locus |
|---|---|---|
| Xuanzang 玄奘 T0251 (base text) | 照見五蘊皆空 | 0848c06 |
| Kumārajīva 鳩摩羅什 T0250 | 照見五陰空 | 0847c10 |
| Fayue 法月 T0252 | 照見五蘊自性皆空 | 0849a21 |
| Prajñā & Liyan 般若共利言 T0253 | 照見五蘊皆空 | 0849b29 |
| Zhihuilun 智慧輪 T0254 | 照見五蘊自性皆空 | 0850a14 |
| Facheng 法成 T0255 | 觀察照見五蘊體性悉皆是空 | 0850b27 |
| Dānapāla 施護 T0257 | 觀見五蘊自性皆空 | 0852b11 |
What the variants turn on: Kumārajīva has 「五陰空」 (五陰 "five aggregates [as 陰]," without 皆 "all" or 自性 "self-nature"); Xuanzang and Prajñā-&-Liyan have 「五蘊皆空」; Fayue, Zhihuilun, and Dānapāla add 自性 ("self-nature" — 自性皆空, "self-nature all empty"); Facheng has 「體性悉皆是空」 ("their very being is, all of it, empty") and uses 「觀察照見」 ("examining and illumining-seeing"), while Dānapāla uses 「觀見」 ("observing-seeing"). The "等" recension and the Sanskrit collation: a transmitted recension of the ancient masters separately has 「照見五蘊等皆空」 ("seeing the five aggregates, etc., as all empty") — Kuiji's lemma for this line is itself 「照見五蘊等皆空」 〔T1710 0535b10〕; Woncheuk records expressly 「或有本曰『照見五蘊等皆空』，雖有兩本，後本為正。撿勘梵本，有『等』言故」 ("some recension reads 'seeing the five aggregates, etc., as all empty'; though there are two recensions, the latter is correct — on examining and collating the Sanskrit witness, the word 'etc.' is present") 〔T1711 0544c11–c13〕. The base text T0251 has no 「等」.
3 · Yogācāra Doctrinal Basis (唯識義之經據) [the eye]
The 「空」 of 「五蘊皆空」 is read in Yogācāra as that which is disclosed by the three non-natures (三無性, niḥsvabhāvatā), not as a cut-off nothingness; each of the five aggregates runs across the three natures (三性, trisvabhāva), and what is emptied is only the wholly-imagined — the other-dependent and the perfectly-accomplished are not empty.
- 「空」 is the three non-natures: Kuiji, 「此中『空』言，即三無性。謂計所執本體非有，相無自性，所以稱空」 ("the word '空' here is just the three non-natures: that is, the wholly-imagined has no substantial being, the characteristic has no self-nature, and so it is called empty") 〔T1710 0535b20〕. → corresponds to the three-non-natures verses of the Thirty Verses (三十頌三無性頌) and the Saṃdhinirmocana-sūtra's "Chapter on the Characteristic of Non-Self-Nature" (解深密經 無自性相品).
- Hidden intent (密意): 「對破有執總密說空，非後二性都無名空，說一切空是佛密意」 ("to counter and break the grasping at existence He secretly declares emptiness as a blanket; it is not that the latter two natures are utterly non-existent and so called empty — declaring all empty is the Buddha's hidden intent") 〔T1710 0535b25〕.
- The five aggregates across the three natures: Woncheuk, 「如是五蘊有其三種：一遍計所執五蘊情有理無、二依他起性五蘊因緣假有、三圓成實性五蘊真實理〔有〕」 ("thus the five aggregates have three kinds: first, the wholly-imagined five aggregates, present to feeling but absent in fact; second, the other-dependent nature five aggregates, a provisional existence through conditions; third, the perfectly-accomplished nature five aggregates, truly there in principle") 〔T1711 0544b28〕, citing 「《中邊》曰蘊有三種，一所執蘊、二種類蘊、三法性蘊」 ("the Madhyānta-vibhāga says the aggregates are of three kinds: the grasped-at aggregate, the kind/class aggregate, and the dharma-nature aggregate") 〔T1711 0544c02〕. → root treatise: Madhyānta-vibhāga (辯中邊論).
- Dharmapāla's authoritative reading (護法正義): 「依護法宗，三種蘊中但遣所執以辨空性」 ("by Dharmapāla's school, among the three kinds of aggregate it negates only the grasped-at, in order to bring out emptiness") 〔T1711 0544c11〕.
- The five aggregates as the first of the five proficiencies: 「三乘通修五種善巧，謂蘊、處、界、緣起及諦」 ("the three vehicles all cultivate the five proficiencies, namely: aggregates, sense-fields, elements, dependent origination, and the truths") 〔T1710 0538b18〕.
4 · Ancient-Master Readings (諸家異釋 · ancient masters · marking the tenet)
Kuiji, Youzan 《幽贊》: 「此中『空』言，即三無性…說一切空是佛密意」 ("the word '空' here is just the three non-natures … declaring all empty is the Buddha's hidden intent") 〔T1710 0535b20–b25〕.
Woncheuk, Zan 《贊》: the five-aggregates-across-three-natures aggregate, and Dharmapāla's negating only the grasped-at (護法但遣所執) 〔T1711 0544b28–c11〕; the twofold function of self-benefit and benefit of others (自利利他二用) 〔T1711 0544a06〕; the collation of the Sanskrit on the word 「等」 (勘梵「等」字) 〔T1711 0544c11〕.
The two commentaries together hold that "the five aggregates' emptiness = negating only the wholly-imagined, while preserving the other-dependent and the perfectly-accomplished (五蘊空＝唯遣遍計，存依圓)," and do not take the aggregates' emptiness as an across-the-board cut-off nothingness — the common ground of the ancient masters' Yogācāra reading.
5 · Terminology (術語)
| 漢 | Sanskrit / sense as transmitted by the ancient masters | Locus |
|---|---|---|
| 五蘊／五陰 | the ancient masters transmit the sense (色受想行識 — form, feeling, perception, formations, consciousness), not the sound; in Yogācāra it runs across the three natures (pañca-skandha, pronunciation aid) | T1711 0544b28 |
| 空 | Kuiji: 「即三無性」 ("just the three non-natures") — not a cut-off nothingness (śūnyatā, pronunciation aid) | T1710 0535b20 |
| 照見 | Woncheuk: 「辨其智用…觀空即是自利」 ("discerns the function of cognition … observing emptiness is itself self-benefit") | T1711 0544a06 |
7 · Cross-Reading (互讀)
- Mahāprajñāpāramitā-sūtra (大般若經) (a sūtra the ancient masters cite as the source, and the nearest verbatim): Kuiji cites the Great Sūtra 「諸菩薩修行般若波羅蜜多時，應如是觀，菩薩但有名，般若波羅蜜多但有名，色受想行識但有名」 ("when bodhisattvas practice the prajñā-pāramitā they should observe thus: the bodhisattva is but a name, the prajñā-pāramitā is but a name, form, feeling, perception, formations, and consciousness are but names") 〔T1710 0538b29〕. A secondary witness, T07n0220e 〈Second Assembly〉(〈第二會〉): 「觀察五蘊生非實生、滅非實滅，思惟五蘊皆畢竟空」 ("examine that the arising of the five aggregates is no real arising and their ceasing no real ceasing; contemplate that the five aggregates are all ultimately empty") 〔0925c11〕. (Note: 「照見五蘊皆空」 is the Heart Sūtra's epitomizing phrase; the Great Sūtra has no word-for-word parallel.)
- The six Yogācāra texts: Madhyānta-vibhāga (辯中邊論 — the three-natures aggregate · the three non-natures) · Thirty Verses (三十頌 — the three-non-natures verses) · Saṃdhinirmocana-sūtra (解深密經 — the Chapter on the Characteristic of Non-Self-Nature · the three natures and three non-natures it establishes).
8 · Witnesses (校本定位)
Base text: Xuanzang 玄奘 T08n0251 〔0848c06–c07〕. Variant translations: Kumārajīva 羅什 T0250 〔0847c10〕· Fayue 法月 T0252 〔0849a21〕· Prajñā-&-Liyan 般若共利言 T0253 〔0849b29〕· Zhihuilun 智慧輪 T0254 〔0850a14〕· Facheng 法成 T0255 〔0850b27〕· Dānapāla 施護 T0257 〔0852b11〕. Ancient masters: Kuiji 窺基 T33n1710 〔0535b10–b25·0538b18〕· Woncheuk 圓測 T33n1711 〔0544a06–c13〕. Cross-reading: T07n0220e 〔0925c11〕. Source file: source/T08n0251_xinjing_verbatim.md.