般若心經 段七 遣六門法
「無色，無受想行識；無眼耳鼻舌身意…無苦集滅道；無智亦無得」——讀到這裡很多人心裡一沉：怎麼連十二處、十八界、四聖諦，這些佛親口說的法，也一個個無掉了？最後連能修的智、所證的果都說無，豈不是把整個佛法都拆光了？古德要在這裡把「無」字聽對：無的不是這些法，是你把它們抓成「實有」的那層執。打個比方，蘊處界諦就像一艘渡河的船——船要好好用，但上了岸不能扛在頭上、認定它是永恆的實有家當。一路「無」下去，無的是那把船扛上岸的執，不是不准你坐船過河。全段的眼落在最後一句「無智亦無得」：連「我有一個能修的智、對著一個所得的果」這最後一點能所對待，也鬆開了。不是否定修行有用，是修到極處，連「我證到了空」都不抓——這才是真正到家。
「無色，無受想行識；無眼耳鼻舌身意…無苦集滅道；無智亦無得」 — reading this far, many feel their heart sink: how is it that even the twelve sense-fields, the eighteen elements, the four noble truths — these dharmas the Buddha spoke with his own mouth — are negated one after another? And at the end, even the cognition one cultivates and the fruit one realizes are said to be absent — is this not tearing the whole of Buddhism to pieces? Here the ancient masters mean to have us hear the word "無" rightly: what is negated is not these dharmas, but the layer of grasping that seizes them as "real existence." To put it by a plain analogy, the aggregates, sense-fields, elements, and truths are like a raft for crossing a river — the raft is to be used well, but once across you cannot hoist it onto your head and insist it is your eternal, really-existent possession. The whole string of "無" negates the grasping that hauls the raft up onto the shore — not a prohibition against boarding the raft to cross. The eye of the whole passage rests on the last line, 「無智亦無得」: even this final trace of grasper-and-grasped — "I have a cognition that cultivates, facing a fruit that is attained" — is loosened. This does not negate that practice is of use; it is that, cultivated to the very last, one does not even grasp at "I have realized emptiness" — and this alone is truly arriving home.
是故，空中無色，無受、想、行、識；無眼、耳、鼻、舌、身、意；無色、聲、香、味、觸、法；無眼界，乃至無意識界；無無明亦無無明盡，乃至無老死亦無老死盡；無苦、集、滅、道；無智，亦無得。
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：
是故，空中無色，無受、想、行、識；
白話改寫： 正因為是這個道理，在「空」的真相裡：沒有那實在的「色」，也沒有那實在的受、想、行、識——五蘊，安不上「實有」。
經曰：
無眼、耳、鼻、舌、身、意；無色、聲、香、味、觸、法；
白話改寫： 沒有那實在的眼、耳、鼻、舌、身、意這六種根；也沒有那實在的色、聲、香、味、觸、法這六種境——能感的六根、所感的六境，都安不上「實有」。
經曰：
無眼界，乃至無意識界；
白話改寫： 從「眼界」一路數下去，到「意識界」為止——這十八個界，沒有一個是實在的。（「乃至」，是從頭跳到尾、中間一一例同的省說。）
經曰：
無無明亦無無明盡，乃至無老死亦無老死盡；
白話改寫： 沒有實在的「無明」，也沒有實在的「無明滅盡」；這樣一路數下去，到沒有實在的「老死」，也沒有實在的「老死滅盡」——十二緣起，順著流轉、逆著還滅，都安不上「實有」。
經曰：
無苦、集、滅、道；
白話改寫： 沒有那實在的苦、集、滅、道——連四聖諦，也安不上「實有」。
經曰：
無智，亦無得。
白話改寫： 沒有那實在的「能證的智」，也沒有那實在的「所證的得」——連能修的智慧、所修的果，也安不上「實有」。
The sūtra says:
是故，空中無色，無受、想、行、識；
Plain-English rewrite: Precisely because this is so, within "emptiness" there is no real form, and there is no real feeling, perception, formations, or consciousness — the five aggregates can have no "real existence" fastened onto them.
The sūtra says:
無眼、耳、鼻、舌、身、意；無色、聲、香、味、觸、法；
Plain-English rewrite: There is no real eye, ear, nose, tongue, body, or mind — the six sense-faculties; and there is no real form, sound, smell, taste, touch, or mind-object — the six sense-objects. The six faculties that sense and the six objects that are sensed can none of them have "real existence" fastened onto them.
The sūtra says:
無眼界，乃至無意識界；
Plain-English rewrite: Counting from the "eye-element" all the way down to the "mind-consciousness-element" — of these eighteen elements there is not one that is real. ("乃至," "and so on up to," is the shorthand that leaps from the first to the last, every step in between being treated alike.)
The sūtra says:
無無明亦無無明盡，乃至無老死亦無老死盡；
Plain-English rewrite: There is no real "ignorance," and there is no real "ending of ignorance"; counting on like this all the way down, there is no real "old-age-and-death," and there is no real "ending of old-age-and-death" — the twelve links of dependent origination, whether followed forward in their arising or traced backward in their cessation, can have no "real existence" fastened onto them.
The sūtra says:
無苦、集、滅、道；
Plain-English rewrite: There is no real suffering, origin, cessation, or path — even the four noble truths can have no "real existence" fastened onto them.
The sūtra says:
無智，亦無得。
Plain-English rewrite: There is no real "cognition that realizes," and there is no real "attainment that is realized" — even the wisdom one cultivates and the fruit one wins can have no "real existence" fastened onto them.
最容易讓人心慌的一段
「無色，無受想行識；無眼耳鼻舌身意；無眼界乃至無意識界；無無明亦無無明盡…無苦集滅道；無智亦無得。」
讀到這裡，很多人會心裡一沉：前面講五蘊空也就罷了，怎麼連十二處、十八界、十二緣起、四聖諦——這些佛親口說的法——也一個個「無」掉了？最後連「智」和「得」、連能修行的智慧、所證的果，都說「無」。這豈不是把整個佛法都拆光了？
古德正要在這裡，把「無」字聽對——不然這一段會嚇退人，而不是度人。
「無」的不是這些法，是你把它們抓成「實有」
圓測說得清楚：這一段是「依前空相遣六門法」——拿前面「諸法空相」的道理，一門一門地用下去，分成六門：五蘊、十二處、十八界、十二緣起、四諦、智得。
而「遣」的是什麼？接前段的道理：遣的是遍計所執那一層。佛說蘊、處、界、緣起、諦，是依他起的善巧施設，用來幫你看清身心、看清流轉還滅；可眾生一聽，又把它們一條條抓成「實有的東西」——實有的蘊、實有的界、實有的苦諦……抓住了，又成了新的繫縛。所以心經一路「無」下去，無的是你抓在這些法上的「實有」，不是把佛的善巧法門毀掉。法還在用，執被遣了。
打個淺近的比方：蘊處界諦就像一艘渡河的船——船要好好用；但你不能上了岸還把船扛在頭上、認定「這船是我永恆的實有家當」。「無苦集滅道」，無的是那把船扛上岸的執，不是不准你坐船過河。
全段的眼：連「能修的智、所得的果」也放下
這一串「無」，最後落在一句最深的：「無智亦無得。」
這是整段的眼。窺基解得極準：「能證道名智，所證境名得」——「智」是能證的智慧，「得」是所證的果。為什麼連這兩樣也要「無」？因為只要你心裡還立著「我有一個能修的智」對著「一個所得的果」，就還落在能取、所取的對待裡——還有個我在抓。窺基說：「破實能取故說無智，破實所取復言無得。」
他引唯識證真的四句頌，把這能所雙泯的次第講活了：
依識有所得，境無所得生； 依境無所得，識無所得生。
頭兩句：你之所以覺得「有個所得的境」，是因為還依著「能取的識」在；當你照見「所取的境其實無所得」，第三句、第四句就翻過來——「能取的識」也跟著無所得了。能、所是一對，倒一個，另一個就站不住。所以「無智亦無得」不是否定修行有用，是修到極處，連「我在修、我有所得」這最後一點能所的執，也鬆開了。這才是真正的到家。
（古德傳本這末句各有出入，施護本作「無智，無所得，亦無無得」——連「無得」這個念頭也一併遣了，更見是要你連「我證到了空」都不抓。）
唯識為鏡：同一串無，經語與論語
不是心經這一段要靠唯識才不嚇人，也不是唯識從心經抄來。是同一樁「遣遍計所執、泯能所二取」的事——心經用一連串「無」來遣，唯識用「唯遣所執」「二取俱空」「證真四句」來說。一個給你勇氣放手，一個給你分寸：放的是執，不是法。
讀通這一段，下一句「以無所得故」就水到渠成了：正因為連智、得都無所得，菩薩才真正鬆開了最後一隻手——而這一鬆，恰恰是大自在的開始。
The passage most likely to unsettle the heart
「無色，無受想行識；無眼耳鼻舌身意；無眼界乃至無意識界；無無明亦無無明盡…無苦集滅道；無智亦無得。」
Reading this far, many people feel their heart sink. That the five aggregates were called empty, fine — but how is it that the twelve sense-fields, the eighteen elements, the twelve links of dependent origination, the four noble truths — these dharmas the Buddha spoke with his own mouth — are now negated, one after another? And at the very end, even "cognition" and "attainment," even the wisdom one can cultivate and the fruit one realizes, are said to be "absent." Is this not tearing the whole of Buddhism to pieces?
It is precisely here that the ancient masters mean to have us hear the word "無" rightly — for otherwise this passage would frighten people off rather than ferry them across.
What is negated is not these dharmas, but your grasping them as "real existence"
Woncheuk (圓測) puts it plainly: this passage is "依前空相遣六門法" — taking the preceding principle of "the emptiness-mark of all dharmas" and applying it gate by gate, divided into six gates: the five aggregates, the twelve sense-fields, the eighteen elements, the twelve links of dependent origination, the four truths, and cognition-and-attainment.
And what is it that is "negated" (遣)? Carrying on from the preceding part's principle: what is negated is the layer of the wholly-imagined nature (遍計所執). The Buddha spoke of the aggregates, sense-fields, elements, dependent origination, and truths as skillful designations on the other-dependent nature (依他起), set up to help you see body-and-mind clearly, to see arising and ceasing clearly. But sentient beings, hearing this, again seize each one of them as a "really existent thing" — a really existent aggregate, a really existent element, a really existent truth of suffering — and, once seized, these become a fresh bondage. So the Heart Sūtra goes "無" all the way down: what is negated is the "real existence" you grasp upon these dharmas, not the demolishing of the Buddha's skillful gateways. The dharmas remain in use; the grasping is negated.
To put it by a plain analogy: the aggregates, sense-fields, elements, and truths are like a raft for crossing a river. The raft is to be used well; but you cannot, having reached the far shore, hoist the raft onto your head and insist "this raft is my eternal, really existent possession." In "無苦集滅道," what is negated is the grasping that hauls the raft up onto the shore — not a prohibition against your boarding the raft to cross the river.
The eye of the whole passage: letting go even of "the cognition that cultivates and the fruit attained"
This string of "無" comes to rest at last on its deepest line: 「無智亦無得。」
This is the eye of the whole passage. Kuiji (窺基) glosses it exactly: 「能證道名智，所證境名得」 — "智" is the cognition that realizes, "得" is the attainment that is realized. Why must even these two be "negated"? Because so long as you still set up in your heart "I have a cognition that cultivates" facing "a fruit that is attained," you are still fallen into the duality of the two graspings — grasper and grasped (能取、所取) — there is still a self doing the grasping. Kuiji says: 「破實能取故說無智，破實所取復言無得」 — "because it breaks the real grasper it says 'no cognition'; because it breaks the real grasped it again says 'no attainment.'"
He cites the four-line verse on realizing the real in Yogācāra, which brings to life the sequence in which grasper and grasped are both extinguished:
依識有所得，境無所得生； 依境無所得，識無所得生。
("Grounded on the consciousness, an apprehended object arises; / when the object is seen as nothing apprehended, / grounded on that object's being nothing apprehended, / the consciousness too arises as nothing apprehended.")
The first two lines: the reason you feel there is "an attained object" is that you are still grounded on "the grasping consciousness"; and when you illumine that "the grasped object is in fact nothing attained," the third and fourth lines turn it over — "the grasping consciousness" likewise becomes nothing attained. Grasper and grasped are a pair: topple one, and the other cannot stand. So 「無智亦無得」 does not negate that practice is of use; it is that, cultivated to the very last, even this final trace of grasping at grasper-and-grasped — "I am cultivating, I have attained something" — is loosened. This alone is truly arriving home.
(In the ancient masters' transmitted recensions this last line varies. Dānapāla's (施護) version reads 「無智，無所得，亦無無得」 — "no cognition, nothing attained, and no non-attainment" — negating even the notion of "non-attainment," so that one sees still more clearly: you are not even to grasp at "I have realized emptiness.")
Reading through the mirror of Yogācāra: one and the same string of "no," in the sūtra's words and the treatise's words
It is not that this passage of the Heart Sūtra needs Yogācāra in order not to frighten, nor that Yogācāra copied it from the Heart Sūtra. It is one and the same matter — "negating the wholly-imagined nature, extinguishing the two graspings, grasper and grasped" — which the Heart Sūtra negates with a string of "無," and which Yogācāra states as "negating only the grasped," "the two graspings both empty," and "the four lines on realizing the real." One gives you the courage to let go; the other gives you the measure: what is let go is the grasping, not the dharmas.
Read this passage through, and the next line, 「以無所得故」 ("because nothing is attained"), follows as water finds its course: precisely because even cognition and attainment are nothing attained, the bodhisattva truly loosens the last hand still gripping — and this loosening is exactly the beginning of great freedom.
考據Apparatus
一 · 科判定位
圓測判此為次分「依前空相遣六門法」，明分為六：「自下第二依前空相遣六門法。遣六門法即分為六，此即第一遣五蘊門」〔T1711 0546b10〕。六門即：①蘊 ②處（根·境）③界 ④緣起 ⑤諦 ⑥智得。窺基以此為蘊處界緣諦之遣，所無者皆所執〔T1710 0538a13 承前〕。
二 · 異譯對勘（六門）
底本玄奘〔T0251 0848c10–c14〕：「是故，空中無色，無受、想、行、識；無眼、耳、鼻、舌、身、意；無色、聲、香、味、觸、法；無眼界，乃至無意識界；無無明亦無無明盡，乃至無老死亦無老死盡；無苦、集、滅、道；無智，亦無得。」
七譯皆具六門，差在用詞，無一門缺（全文掃驗）。要異：
- ①②③蘊·根·境：法成逐一冠「無」（無色、無受、無想、無行亦無有識…無眼、無耳…）〔0850c08〕。
- ④界：施護擴作「無眼界無眼識界，乃至無意界無意識界」〔0852b24〕。
- ⑤緣起：智慧輪略作「乃至無老死盡」〔0850a23〕。
- ⑥諦：法月作「無苦、集、滅道」〔0849b05〕。
- ⑥智得（分歧最大）：
| 譯本 | verbatim | 出處 |
|---|---|---|
| 玄奘 T0251 | 無智，亦無得 | 0848c13 |
| 智慧輪 T0254 | 無智證無得 | 0850a27 |
| 法成 T0255 | 無智無得亦無不得 | 0850c12 |
| 施護 T0257 | 無智，無所得，亦無無得 | 0852b28 |
異文所繫：玄奘／般若共利言／法月作「無智亦無得」；施護加「亦無無得」（遣連「無得」之執亦遣）；法成作「亦無不得」；智慧輪作「無智證無得」。
三 · 唯識義之經據（眼）
六門所「無」，唯識讀為唯遣所執：蘊處界緣諦於遍計位都無，依他施設不無。末門「無智亦無得」為一段眼，遣能取（智）、所取（得）二取。
- 二取俱遣：窺基「能證道名智，所證境名得，有能證智，可有所得；證智非有，所得亦空」〔T1710 0540b25〕；「破實能取故說無智，破實所取復言無得」〔T1710 0540c11〕。
- 唯識證真四句頌：「依識有所得，境無所得生；依境無所得，識無所得生」〔T1710 0540c04〕。
- 三性皆遣：「此釋皆除遍計所執，依他幻事非定智、得，真如體寂都無二相，故依三性皆說為無」〔T1710 0540c14〕。
- 處門入二空：圓測引《二十唯識論》「入生空者…依此所說十二處教…悟入有情無我；入法空者，即此所說遣十二處，顯法空理」〔T1711 0546b23〕。 → 對位 二十論（十二處教入二空）· 三十頌（依識→境無→識無之證真次第）· 辯中邊論（能取所取俱遣）。
四 · 諸家異釋（古德·標宗）
圓測《贊》：「依前空相遣六門法，即分為六」〔T1711 0546b10〕；十二處引《二十唯識論》入生、法二空〔T1711 0546b23〕。
窺基《幽贊》：無智亦無得二取俱遣，引唯識四句頌〔T1710 0540b25–c15〕。
二疏同以六門所無唯遣遍計、末門遣二取，不以蘊處界緣諦為斷滅——古德唯識讀法之共處。
五 · 術語
| 漢 | 古德所傳梵/義 | 出處 |
|---|---|---|
| 蘊·處·界 | 古德傳義（五蘊·十二處·十八界，三科）（skandha·āyatana·dhātu，發音輔助） | T1711 0546b10 |
| 無明…老死 | 古德傳義（十二緣起；無明 avidyā，發音輔助） | — |
| 智·得 | 窺基「能證道名智，所證境名得」（能取／所取二取） | T1710 0540b25 |
七 · 互讀
- 唯識六部：二十論（圓測引「依十二處教入二空」）· 三十頌（「依識有所得，境無所得生…」證真四句）· 辯中邊論（二取俱遣）· 解深密經（一切法相品·三科）。
- 金剛經姊妹：「無有定法名阿耨多羅三藐三菩提」與「無智亦無得」同遣能所實有（穩定徵引·已封 32 分）。
八 · 校本定位
底本 玄奘 T08n0251〔0848c10–c14〕。異譯：羅什 T0250〔0847c17〕· 法月 T0252〔0849b03〕· 般若共利言 T0253〔0849c09〕· 智慧輪 T0254〔0850a21〕· 法成 T0255〔0850c08〕· 施護 T0257〔0852b23〕。古德：窺基 T33n1710〔0540b25–c19〕· 圓測 T33n1711〔0546b10–b23〕。
This layer carries only canonical source-text (sūtra · ancient masters · the masters' transmitted Sanskrit · classification). 漢字 frozen verbatim, with English mirror alongside.
1 · Placement (科判定位)
Woncheuk classifies this as the next division, "依前空相遣六門法" ("on the basis of the preceding emptiness-mark, negating the dharmas of the six gates"), specifying its division into six: 「自下第二依前空相遣六門法。遣六門法即分為六，此即第一遣五蘊門」 — "From here, the second [division]: on the basis of the preceding emptiness-mark, negating the dharmas of the six gates. Negating the dharmas of the six gates is itself divided into six; this is the first, negating the gate of the five aggregates" 〔T1711 0546b10〕. The six gates are: ① aggregates (蘊) ② sense-fields (處: faculties · objects 根·境) ③ elements (界) ④ dependent origination (緣起) ⑤ the truths (諦) ⑥ cognition-and-attainment (智得). Kuiji takes this as the negating of aggregates, sense-fields, elements, dependent origination, and the truths, what is "absent" in every case being the grasped 〔T1710 0538a13, carrying forward〕.
2 · Variant Collation (六門 · the six gates)
Base text, Xuanzang 〔T0251 0848c10–c14〕: 「是故，空中無色，無受、想、行、識；無眼、耳、鼻、舌、身、意；無色、聲、香、味、觸、法；無眼界，乃至無意識界；無無明亦無無明盡，乃至無老死亦無老死盡；無苦、集、滅、道；無智，亦無得。」 ("Therefore, within emptiness there is no form, no feeling, perception, formations, or consciousness; no eye, ear, nose, tongue, body, or mind; no form, sound, smell, taste, touch, or mind-object; no eye-element, and so on up to no mind-consciousness-element; no ignorance and no ending of ignorance, and so on up to no old-age-and-death and no ending of old-age-and-death; no suffering, origin, cessation, or path; no cognition, and no attainment.")
All seven translations carry the six gates; the difference is in wording — not one gate is missing (verified by a full sweep). The salient variants:
- Gates ①②③ aggregates · faculties · objects: Facheng (法成) prefixes "無" to each one in turn — 「無色、無受、無想、無行亦無有識…無眼、無耳…」 ("no form, no feeling, no perception, no formations, and no consciousness… no eye, no ear…") 〔0850c08〕.
- Gate ④ elements: Dānapāla (施護) expands it to 「無眼界無眼識界，乃至無意界無意識界」 ("no eye-element, no eye-consciousness-element, and so on up to no mind-element, no mind-consciousness-element") 〔0852b24〕.
- Gate ⑤ dependent origination: Prajñācakra (智慧輪) abbreviates it as 「乃至無老死盡」 ("and so on up to no ending of old-age-and-death") 〔0850a23〕.
- Gate ⑥ the truths: Dharmacandra (法月) reads 「無苦、集、滅道」 ("no suffering, origin, cessation-path") 〔0849b05〕.
- Gate ⑥ cognition-and-attainment (the greatest divergence):
| 譯本 (recension) | verbatim (漢字 frozen) | English gloss | 出處 (loci) |
|---|---|---|---|
| 玄奘 Xuanzang T0251 | 無智，亦無得 | "no cognition, and no attainment" | 0848c13 |
| 智慧輪 Prajñācakra T0254 | 無智證無得 | "no cognition-realization, no attainment" | 0850a27 |
| 法成 Facheng T0255 | 無智無得亦無不得 | "no cognition, no attainment, and no non-attainment" | 0850c12 |
| 施護 Dānapāla T0257 | 無智，無所得，亦無無得 | "no cognition, nothing attained, and no non-attainment" | 0852b28 |
What hangs on the variant: Xuanzang / Prajñā-and-Liyan (般若共利言) / Dharmacandra (法月) read 「無智亦無得」 ("no cognition and no attainment"); Dānapāla (施護) adds 「亦無無得」 ("and no non-attainment" — negating even the grasping at "non-attainment"); Facheng (法成) reads 「亦無不得」 ("and no non-attainment"); Prajñācakra (智慧輪) reads 「無智證無得」 ("no cognition-realization, no attainment").
3 · Yogācāra Doctrinal Basis (唯識義之經據 · the eye)
What the six gates declare "absent" (無), Yogācāra reads as negating only the grasped (唯遣所執): aggregates, sense-fields, elements, dependent origination, and the truths are wholly absent at the wholly-imagined level (遍計位), yet not absent as designations on the other-dependent. The last gate, 「無智亦無得」 ("no cognition and no attainment"), is the eye of the whole passage, negating the two graspings — the grasper (cognition 智) and the grasped (attainment 得) (二取).
- Both graspings negated: Kuiji — 「能證道名智，所證境名得，有能證智，可有所得；證智非有，所得亦空」 ("the path that realizes is named 'cognition,' the object realized is named 'attainment'; were there a realizing cognition, there could be something attained; but the realizing cognition is not existent, and the attained is likewise empty") 〔T1710 0540b25〕; 「破實能取故說無智，破實所取復言無得」 ("because it breaks the real grasper it says 'no cognition'; because it breaks the real grasped it again says 'no attainment'") 〔T1710 0540c11〕.
- The Yogācāra four-line verse on realizing the real: 「依識有所得，境無所得生；依境無所得，識無所得生」 ("grounded on the consciousness, an apprehended object arises; when the object is nothing apprehended, grounded on that object's being nothing apprehended, the consciousness too arises as nothing apprehended") 〔T1710 0540c04〕.
- All three natures negated: 「此釋皆除遍計所執，依他幻事非定智、得，真如體寂都無二相，故依三性皆說為無」 ("this exegesis in every case removes the wholly-imagined nature; the other-dependent's illusory events are not fixed as cognition or attainment; suchness, still in essence, is wholly without the two marks — therefore, with respect to all three natures it is in each case said to be 'absent'") 〔T1710 0540c14〕.
- The sense-field gate as entry into the two emptinesses: Woncheuk cites the 《二十唯識論》 (Treatise on the Twenty Verses) — 「入生空者…依此所說十二處教…悟入有情無我；入法空者，即此所說遣十二處，顯法空理」 ("for entering the emptiness of beings… relying on this teaching of the twelve sense-fields… one awakens to the selflessness of sentient beings; for entering the emptiness of dharmas… this very negating of the twelve sense-fields manifests the principle of dharma-emptiness") 〔T1711 0546b23〕. → Cross-positioned with: 二十論 the Twenty Verses (the teaching of the twelve sense-fields as entry into the two emptinesses) · 三十頌 the Thirty Verses (the sequence of realizing the real: 依識 → 境無 → 識無) · 辯中邊論 the Madhyānta-vibhāga (grasper and grasped both negated).
4 · Ancient-Master Readings (諸家異釋 · 古德 · marking the lineage)
Woncheuk, 《贊》: 「依前空相遣六門法，即分為六」 ("on the basis of the preceding emptiness-mark, negating the dharmas of the six gates — this divides into six") 〔T1711 0546b10〕; for the twelve sense-fields he cites the 《二十唯識論》 on entering the emptiness of beings and the emptiness of dharmas 〔T1711 0546b23〕.
Kuiji, 《幽贊》: 「無智亦無得」 negates both graspings; he cites the Yogācāra four-line verse 〔T1710 0540b25–c15〕.
Both commentaries take what the six gates declare absent to negate only the wholly-imagined, and take the last gate to negate the two graspings — neither treats aggregates, sense-fields, elements, dependent origination, or the truths as annihilated. This is the common ground of the ancient masters' Yogācāra reading.
5 · Terminology (術語)
| 漢 | the masters' transmitted Sanskrit / sense | 出處 (loci) |
|---|---|---|
| 蘊·處·界 (aggregates, sense-fields, elements) | as transmitted by the ancient masters (the five aggregates · twelve sense-fields · eighteen elements, the three categories 三科) (skandha · āyatana · dhātu, pronunciation aid) | T1711 0546b10 |
| 無明…老死 (ignorance … old-age-and-death) | as transmitted by the ancient masters (the twelvefold dependent origination; 無明 ignorance avidyā, pronunciation aid) | — |
| 智·得 (cognition · attainment) | Kuiji: 「能證道名智，所證境名得」 ("the path that realizes is named cognition, the object realized is named attainment") (the two graspings: grasper / grasped) | T1710 0540b25 |
7 · Cross-Reading (互讀)
- The Yogācāra six: 二十論 the Twenty Verses (Woncheuk's citation, 「依十二處教入二空」, "the teaching of the twelve sense-fields as entry into the two emptinesses") · 三十頌 the Thirty Verses (the four lines on realizing the real, 「依識有所得，境無所得生…」) · 辯中邊論 the Madhyānta-vibhāga (grasper and grasped both negated) · 解深密經 the Saṃdhinirmocana-sūtra (the chapter on the marks of all dharmas · the three categories 三科).
- Sister to the 金剛經 (Diamond Sūtra): 「無有定法名阿耨多羅三藐三菩提」 ("there is no fixed dharma named supreme perfect awakening") and 「無智亦無得」 alike negate the real existence of grasper and grasped (stable citation · sealed at 32 sections).
8 · Witnesses (校本定位)
Base text Xuanzang T08n0251 〔0848c10–c14〕. Variant translations: 羅什 Kumārajīva T0250 〔0847c17〕 · 法月 Dharmacandra T0252 〔0849b03〕 · 般若共利言 Prajñā-and-Liyan T0253 〔0849c09〕 · 智慧輪 Prajñācakra T0254 〔0850a21〕 · 法成 Facheng T0255 〔0850c08〕 · 施護 Dānapāla T0257 〔0852b23〕. Ancient masters: 窺基 Kuiji T33n1710 〔0540b25–c19〕 · 圓測 Woncheuk T33n1711 〔0546b10–b23〕.