般若心經 段九 顯所得果＋歎德咒
上一段把人逼到「一無所得」，這一段回答：捨到一無所得，最後得到什麼？心經給了兩層果。菩薩的果是一條鬆綁的鏈子：心無罣礙——勾住心的能所鬆了；無有恐怖——怕失去的那個「我」空了；遠離顛倒；究竟涅槃。諸佛的果更驚人：連成佛也靠這份般若，而「得無上覺悟」，是把你被執染污的八個識，當體轉成清淨的四智、圓滿的三身——成佛不是另得一個身外之物，是整個生命徹底轉成智慧。最後心經把一路講的般若收成一道「大明咒」：般若正是破無明之暗的大光明。末句「揭帝揭帝…」怎麼領受，古德兩傳並陳不裁——窺基存梵音作密持，圓測逐字解作「去吧去吧，到彼岸去」。前面千言把「空」說盡，最後落成一聲，讓你不在道理上盤桓，直接上路：去吧，到彼岸去。
The previous passage drove the reader to "attaining utterly nothing"; this one answers: having let go all the way to nothing, what in the end do you get? The Heart Sūtra gives two layers of fruit. The bodhisattva's fruit is a chain coming loose: 心無罣礙, the mind is unobstructed — the grasper-and-grasped that hooked the mind loosens; 無有恐怖, there is no fear — the "self" that dreaded losing is empty; far removed from inversion; 究竟涅槃, final nirvāṇa. The buddhas' fruit is more stupendous still: even becoming a buddha relies on this prajñā, and "attaining unsurpassed awakening" is to take your eight consciousnesses, defiled by grasping, and transform them in their very substance into the pure four cognitions and the perfect three bodies — becoming a buddha is not gaining some further thing outside oneself, but a whole life utterly transformed into wisdom. At the last the Heart Sūtra gathers the prajñā it has expounded all along into a great-bright mantra (大明咒): prajñā is precisely the great brightness that breaks the dark of ignorance. How the closing 揭帝揭帝… ("gate gate …") is to be received, the two ancient masters set forth side by side without adjudication — Kuiji preserves the Sanskrit sound as an esoteric retention; Woncheuk glosses it word for word as "go, go, go to the far shore." A thousand words have said "emptiness" to its limit; at last it settles into a single sound, so that you no longer linger over reasoning but set out on the road at once: Go — go to the far shore.
菩提薩埵依般若波羅蜜多故，心無罣礙；無罣礙故，無有恐怖，遠離顛倒夢想，究竟涅槃。三世諸佛依般若波羅蜜多故，得阿耨多羅三藐三菩提。故知般若波羅蜜多是大神咒、是大明咒、是無上咒、是無等等咒，能除一切苦，真實不虛，故說般若波羅蜜多咒。即說咒曰：
揭帝 揭帝 般羅揭帝 般羅僧揭帝 菩提 莎婆訶
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：
菩提薩埵依般若波羅蜜多故，心無罣礙；無罣礙故，無有恐怖，遠離顛倒夢想，究竟涅槃。
白話改寫： 菩薩們因為依著這份般若智慧，心裡再沒有任何牽絆掛礙；正因為無牽掛，所以也沒有恐懼害怕，遠遠離開了一切顛倒的想法、虛幻的妄夢，徹徹底底地到達了寂滅清涼的彼岸。
經曰：
三世諸佛依般若波羅蜜多故，得阿耨多羅三藐三菩提。
白話改寫： 過去、現在、未來三世的一切佛，也都是因為依著這份般若智慧，才證得了那無上的、正確而平等的徹底覺悟。
經曰：
故知般若波羅蜜多是大神咒、是大明咒、是無上咒、是無等等咒，能除一切苦，真實不虛，故說般若波羅蜜多咒。
白話改寫： 所以該知道：這般若波羅蜜多，是有大威神的咒、是有大光明的咒、是至高無上的咒、是無可比擬的咒；它能除滅一切的苦，真實而不虛假。因此，就來宣說這般若波羅蜜多的咒。
經曰：
即說咒曰：揭帝 揭帝 般羅揭帝 般羅僧揭帝 菩提 莎婆訶
白話改寫： 隨即說出這咒：揭帝 揭帝 般羅揭帝 般羅僧揭帝 菩提 莎婆訶。（咒語自古多存其梵音持誦；古德於此，或存梵音不翻，或解作「去吧、去吧，到彼岸去，大家都到彼岸，覺悟，圓滿成就」——皆古德所傳，誦者隨之。）
Form: first the scripture in Xuanzang's translation (the original 漢, not a character changed), then a faithful plain-English rewrite — putting the classical wording into today's plain speech, readable and undistorted, adding no doctrine and noting no Sanskrit.
The scripture says:
菩提薩埵依般若波羅蜜多故，心無罣礙；無罣礙故，無有恐怖，遠離顛倒夢想，究竟涅槃。
Plain rewrite: Because the bodhisattvas rely on this prajñā-wisdom, their minds no longer have any tie or obstruction at all; and precisely because the mind is unobstructed, there is no fear or dread either. They have left far behind every inverted thought and every hollow, dreamlike fancy, and have reached, all the way to the end, the cool and quiet far shore of final nirvāṇa.
The scripture says:
三世諸佛依般若波羅蜜多故，得阿耨多羅三藐三菩提。
Plain rewrite: All the buddhas of the three times — past, present, and future — likewise, because they rely on this prajñā-wisdom, attain that supreme, perfect, and even awakening.
The scripture says:
故知般若波羅蜜多是大神咒、是大明咒、是無上咒、是無等等咒，能除一切苦，真實不虛，故說般若波羅蜜多咒。
Plain rewrite: So one should know: this prajñā-pāramitā is a mantra of great spiritual might, a mantra of great brightness, a mantra unsurpassed, a mantra beyond all compare. It can wipe out every kind of suffering, and it is true, not false. Therefore now this prajñā-pāramitā mantra is proclaimed.
The scripture says:
即說咒曰：揭帝 揭帝 般羅揭帝 般羅僧揭帝 菩提 莎婆訶
Plain rewrite: And straightway the mantra is spoken: 揭帝 揭帝 般羅揭帝 般羅僧揭帝 菩提 莎婆訶. (Mantras have from of old mostly been kept in their Sanskrit sound for recitation; here the ancient masters either preserve the Sanskrit sound and leave it untranslated, or render it as "Go, go, go to the far shore; everyone, all the way to the far shore — awakening, truly-perfected" — both as transmitted by the ancient masters, and the reciter follows accordingly.)
一無所得，到底換來什麼
上一段把人逼到「以無所得故」——什麼都不抓了。讀經的人到這裡難免要問一句：那麼，捨到一無所得，最後到底得到了什麼？心經最後這一段，就是回答。它給了兩層果：菩薩的果、諸佛的果。
菩薩的果：心,終於鬆開了
「菩提薩埵依般若波羅蜜多故，心無罣礙；無罣礙故，無有恐怖，遠離顛倒夢想，究竟涅槃。」
這是一條鬆綁的鏈子，一環扣一環。前面「無所得」鬆開了能所的攀執，於是——
- 心無罣礙：唯識說，凡夫的心總被「能取所取」勾住，這就是罣礙。無分別智一現前，能所雙泯，那勾住心的鉤子就鬆了，所以心無罣礙。
- 無有恐怖：恐怖的根，是「有個實在的我」怕失去、怕受傷。我執鬆了，怕的那個主體就空了，自然無有恐怖。
- 遠離顛倒夢想：把無常當常、把無我當我、把苦當樂——這些顛倒，全建立在實執上；實執遣了，顛倒夢想就遠離。
- 究竟涅槃：這就是轉依所得的果。唯識的涅槃不是死寂，是「無住處涅槃」——不被生死綁住，也不耽在自了的寂滅裡，悲智雙運、來去自在。
這一串，正是初分「度一切苦厄」在後分的圓滿展開：那裡說度苦，這裡說度盡之後是何光景——心鬆、無懼、離顛倒、得涅槃。
諸佛的果：把整個生命轉成智慧
「三世諸佛依般若波羅蜜多故，得阿耨多羅三藐三菩提。」
心經沒有停在菩薩的自在，它把果推到底：連三世一切佛，成佛靠的也是這份般若。而「得無上正等正覺」，唯識讀來是一樁驚人的大事——轉依到究竟：把你這八個識，整個轉成四種智慧。窺基說：「至佛位中，轉異熟識名圓鏡智…轉第六識名妙觀智…轉前五識名成事智」；圓測說：「轉去阿賴耶識得自性身，大圓鏡智轉第八得故。」
這就是說：成佛不是另外得到一個身外的東西，是把你現有的、被執染污的八識，當體轉成清淨的四智、圓滿的三身。般若這份「無所得」之智，正是這場大轉變的樞紐——捨掉實執的麁重依，轉得清淨智的依。一無所得，換來的竟是整個生命的徹底轉成智慧。
末後的咒：般若本身,就是那道大明咒
「故知般若波羅蜜多是大神咒、是大明咒、是無上咒、是無等等咒，能除一切苦，真實不虛。」
心經到這裡，把前面一路講的般若，收成一個「咒」。這不是忽然轉成迷信——是說：這份能除一切苦、真實不虛的般若智慧，它的力量凝聚起來，就是一道無與倫比的大明咒。「明」者破暗，般若正是破無明之暗的大光明。
至於末後「揭帝揭帝…」這幾句咒語怎麼領受，古德有兩種傳法，這裡如實並陳、不替你判：
- 窺基：存其梵音，不逐字翻——咒是密持，要的是誦持時神用速備，不必拆成字句去解。
- 圓測：自設「可翻」一說，逐字解作「度度（去吧去吧）、彼岸到、到竟、速疾」——一句催人渡河登岸的話。
兩家都是古德所傳：你要它作密持的梵音也好，作催渡的明言也好，都有古德為地。咒的份位，本就在言詮的盡頭——前面千言萬語把「空」說盡了，最後落成一句聲音，讓你不在道理上盤桓，直接上路。
唯識為鏡：同一場到家,經語與論語
不是心經的「究竟涅槃、得菩提」要靠唯識的「轉依、四智三身」才算數，也不是唯識從心經抄來。是同一樁「捨執、轉依、成智」的事——心經用「心無罣礙、究竟涅槃、得阿耨菩提」來收，唯識用「轉八識成四智、成三身、二涅槃」來說那到家的內景。
整部心經至此圓滿：觀自在提著無分別的深智（初分），照破五蘊實執而度苦；一路遣盡六門、無所得（次分）；終於心無罣礙、轉識成智、究竟涅槃（後分）。最後一句咒，是把這一整條路，凝成一聲，遞到你手上：去吧，到彼岸去。
Form: this layer reads the present passage through the mirror of Yogācāra (Consciousness-Only) — taking "the manifesting of nondiscriminating cognition," "the transformation of the basis (āśraya-parāvṛtti)," and "transforming the eight consciousnesses into the four cognitions and accomplishing the three bodies," and holding them up to the Heart Sūtra's "the mind is unobstructed, final nirvāṇa, attaining supreme awakening" and the mantra at the close. The mirror is not the sūtra; Kuiji's Youzan and Woncheuk's Zan themselves read the Heart Sūtra through Yogācāra.
When You Have Attained Nothing at All, What in Fact Comes of It
The previous passage drove the reader to "because nothing is attained" — letting go of everything, grasping at nothing. Anyone reading this far cannot help but ask: then, having let go all the way down to attaining utterly nothing, what in the end is it that one gets? This last passage of the Heart Sūtra is the answer. It gives two layers of fruit: the bodhisattva's fruit, and the buddhas' fruit.
The Bodhisattva's Fruit: the Mind, at Last, Comes Loose
"菩提薩埵依般若波羅蜜多故，心無罣礙；無罣礙故，無有恐怖，遠離顛倒夢想，究竟涅槃。" — "Because the bodhisattvas rely on prajñā-pāramitā, the mind is unobstructed; because it is unobstructed, there is no fear; far removed from inverted dream-thinking, [they reach] final nirvāṇa."
This is a chain coming loose, link releasing link. Earlier, "nothing is attained" loosened the clinging of grasper to grasped, and so —
- 心無罣礙, the mind is unobstructed: Yogācāra says the ordinary mind is forever hooked by "grasper and grasped" (the two graspings, grāhaka / grāhya) — and that is the obstruction. The moment nondiscriminating cognition (nirvikalpa-jñāna) manifests, grasper and grasped both fall away, and the hook that snared the mind comes loose; hence the mind is unobstructed.
- 無有恐怖, there is no fear: the root of fear is "there is a real self" that dreads losing, dreads being hurt. Once self-grasping loosens, the subject that did the fearing is itself empty, and so naturally there is no fear.
- 遠離顛倒夢想, far removed from inverted dream-thinking: taking the impermanent for permanent, the self-less for a self, suffering for pleasure — these inversions are all built on grasping at the real; once that grasping is negated, the inverted dream-thinking is left far behind.
- 究竟涅槃, final nirvāṇa: this is the fruit obtained by the transformation of the basis (āśraya-parāvṛtti). The nirvāṇa of Yogācāra is no dead stillness; it is the non-abiding nirvāṇa (無住處涅槃) — not bound by saṃsāra, yet not sunk in a self-contented quiescence either; compassion and wisdom coursing together, coming and going freely.
This whole string is the fuller unfolding, in the latter section, of the opening section's "crossing beyond all suffering": there it spoke of crossing suffering; here it tells what the scene is once the crossing is complete — the mind loosened, fearless, free of inversion, having attained nirvāṇa.
The Buddhas' Fruit: Turning a Whole Life into Wisdom
"三世諸佛依般若波羅蜜多故，得阿耨多羅三藐三菩提。" — "The buddhas of the three times, because they rely on prajñā-pāramitā, attain supreme perfect awakening (anuttarā-samyak-saṃbodhi)."
The Heart Sūtra does not stop at the bodhisattva's freedom; it pushes the fruit all the way down: even all the buddhas of the three times became buddhas by relying on just this prajñā. And "attaining unsurpassed perfect awakening," read through Yogācāra, is a stupendous affair — the transformation of the basis carried to its consummation: these eight consciousnesses of yours, transformed whole into four kinds of cognition. Kuiji says: 「至佛位中，轉異熟識名圓鏡智…轉第六識名妙觀智…轉前五識名成事智」 — "On reaching the buddha-stage, the maturation-consciousness is transformed and named the great-mirror cognition … the sixth consciousness transformed is named the wondrous-observing cognition … the first five consciousnesses transformed are named the accomplishing-of-deeds cognition." Woncheuk says: 「轉去阿賴耶識得自性身，大圓鏡智轉第八得故」 — "by transforming away the store-consciousness one obtains the self-nature body, since the great-mirror cognition is obtained by transforming the eighth."
Which is to say: becoming a buddha is not gaining some further thing outside oneself; it is taking your present eight consciousnesses, defiled by grasping, and transforming them in their very substance into the pure four cognitions and the perfect three bodies. Prajñā, this cognition of "attaining nothing," is precisely the pivot of that great turning — casting off the gross-heaviness (dauṣṭhulya) of grasping at the real as basis, and obtaining the pure cognition as basis. Attaining nothing at all, what comes of it turns out to be a whole life utterly transformed into wisdom.
The Mantra at the Close: Prajñā Itself Is That Great Bright Mantra
"故知般若波羅蜜多是大神咒、是大明咒、是無上咒、是無等等咒，能除一切苦，真實不虛。" — "So one should know: prajñā-pāramitā is the great-numinous mantra, the great-bright mantra, the unsurpassed mantra, the unequalled-equal mantra; it can remove all suffering, true and not false."
Here the Heart Sūtra gathers up the prajñā it has been expounding all along into a single "mantra." This is no sudden swerve into superstition — it is to say: this prajñā-wisdom, able to remove all suffering, true and not false, when its power is concentrated, is a great bright mantra without compare. "Bright" (明) breaks the dark; prajñā is precisely the great brightness that breaks the dark of ignorance.
As for how the closing lines of mantra, "揭帝揭帝…" ("gate gate …"), are to be received, the ancient masters have two transmissions, and here they are set forth faithfully side by side, with no judging on your behalf:
- Kuiji: preserves the Sanskrit sound and does not translate it word for word — the mantra is an esoteric retention; what matters is that in reciting it the spiritual efficacy is swiftly readied, and there is no need to break it into words and phrases to be explained.
- Woncheuk: sets up a position that "it may be translated," and glosses it word for word as 「度度（去吧去吧）、彼岸到、到竟、速疾」 — "cross over, cross over (go, go); arrived at the far shore; arrived all the way; swiftly" — a line urging one on to cross the river and reach the shore.
Both are transmitted by the ancient masters: whether you take it as the Sanskrit sound of an esoteric retention, or as plain words urging the crossing, each has an ancient master to stand on. The station of the mantra lies, by its very nature, at the end of speech — earlier, a thousand words and ten thousand have said "emptiness" to its very limit; at last it settles into a single sound, so that you no longer linger over reasoning but set out on the road at once.
The Mirror of Yogācāra: One and the Same Coming-Home, in the Words of the Sūtra and the Words of the Treatise
It is not that the Heart Sūtra's "final nirvāṇa, attaining awakening" needs Yogācāra's "transformation of the basis, four cognitions and three bodies" before it counts; nor that Yogācāra copied it from the Heart Sūtra. It is one and the same matter — "casting off grasping, transforming the basis, accomplishing cognition" — which the Heart Sūtra gathers up in "the mind is unobstructed, final nirvāṇa, attaining supreme awakening," and which Yogācāra states, as the inner scene of that coming-home, in "transforming the eight consciousnesses into the four cognitions, accomplishing the three bodies, the two nirvāṇas."
The whole Heart Sūtra is here complete: Avalokiteśvara, holding up the deep cognition that does not discriminate (opening section), illumines and breaks the grasping at the five aggregates as real, and crosses beyond suffering; all along the way negating the six gates, attaining nothing (middle section); and at last the mind unobstructed, consciousness transformed into cognition, final nirvāṇa (latter section). The final line of mantra gathers this whole road into a single sound and hands it to you: Go — go to the far shore.
考據Apparatus
一 · 科判定位
圓測判此為後分顯所得果：菩薩果（心無罣礙…究竟涅槃）、諸佛果（三世諸佛…得阿耨菩提）、歎德總持（咒）。窺基以「菩提薩埵」等彰依學之德、歎獲勝利〔T1710 0541a 承前科〕，咒則更說神用速備〔T1710 0542c08〕。
二 · 異譯對勘
(甲) 菩薩果：心無罣礙…究竟涅槃
| 譯本 | verbatim | 出處 |
|---|---|---|
| 玄奘 T0251 | 心無罣礙；無罣礙故，無有恐怖，遠離顛倒夢想，究竟涅槃 | 0848c14 |
| 鳩摩羅什 T0250 | 心無罣礙。無罣礙故，無有恐怖，離一切顛倒夢想苦惱，究竟涅槃 | 0847c21 |
| 智慧輪 T0254 | 心無障礙。心無障礙故，無有恐怖，遠離顛倒夢想，究竟寂然 | 0850a28 |
| 法成 T0255 | 心無障礙，無有恐怖，超過顛倒，究竟涅槃 | 0850c13 |
| 施護 T0257 | 心無所著亦無罣礙；以無著無礙故，無有恐怖，遠離一切顛倒妄想，究竟圓寂 | 0852c01 |
(乙) 諸佛果：三世諸佛…阿耨菩提
| 譯本 | verbatim | 出處 |
|---|---|---|
| 玄奘 T0251 | 三世諸佛依般若波羅蜜多故，得阿耨多羅三藐三菩提 | 0848c16 |
| 法成 T0255 | 三世一切諸佛亦皆依般若波羅蜜多故，證得無上正等菩提 | 0850c14 |
| 智慧輪 T0254 | 三世諸佛依般若波羅蜜多故，得阿耨多羅三藐三菩提，現成正覺 | 0850b02 |
(丙) 咒名：大神/大明/無上/無等等
| 譯本 | verbatim | 出處 |
|---|---|---|
| 玄奘 T0251 | 是大神咒、是大明咒、是無上咒、是無等等咒 | 0848c17 |
| 鳩摩羅什 T0250 | 是大明呪、無上明呪、無等等明呪（無「大神呪」，唯三） | 0847c24 |
| 智慧輪 T0254 | 是大真言、是大明真言、是無上真言、是無等等真言 | 0850b03 |
| 施護 T0257 | 是廣大明、是無上明、是無等等明（唯三，作「明」） | 0852c05 |
(丁) 咒文（逐字· ＝全形空）
| 譯本 | mantra verbatim | 出處 |
|---|---|---|
| 玄奘 T0251 | 揭帝 揭帝 般羅揭帝 般羅僧揭帝 菩提 莎婆訶 | 0848c21 |
| 鳩摩羅什 T0250 | 竭帝 竭帝 波羅竭帝 波羅僧竭帝 菩提 僧莎呵 | 0847c27 |
| 法月 T0252 | 揭諦 揭諦 波羅揭諦 波羅僧揭諦 菩提 莎婆訶 | 0849b14 |
| 智慧輪 T0254 | 唵 誐帝 誐帝 播囉誐帝 播囉散誐帝 冒地 娑縛賀（冠唵） | 0850b06 |
| 施護 T0257 | 怛𭔞他 唵 誐帝 誐帝 播囉誐帝 播囉僧誐帝 〔曰/月〕提 莎賀（冠怛𭔞他·唵） | 0852c09 |
異文所繫：底本咒作「揭帝」（非通行「揭諦」，法月本始作「揭諦」）；羅什「竭帝…僧莎呵」（多「僧」）；智慧輪、施護冠「唵」（施護更冠「怛𭔞他」＝ tadyathā，密教型）。咒名羅什、施護唯三（無「大神」），智慧輪作「真言」。〔櫱／曰月 等為 CBETA gaiji（CB00754／CB00155）。〕
三 · 唯識義之經據（眼）
後分二果，唯識讀為轉依所成：
- 菩薩果「心無罣礙…究竟涅槃」＝無分別智現前、能所罣礙盡，所證即轉依之涅槃（無住處涅槃，不住生死、不住涅槃）。
- 諸佛果「得阿耨多羅三藐三菩提」＝轉八識成四智、成三身之圓極。窺基：「至佛位中，轉異熟識名圓鏡智…轉第六識名妙觀智…轉前五識名成事智」〔T1710 0539a23〕；圓測：「轉去阿賴耶識得自性身，大圓鏡智轉第八得故」〔T1711 0550c26〕。 → 對位 三十頌「此即無漏界，不思議、善、常…大牟尼名法」（轉依究竟·三身）· 成唯識論 四智三身·二涅槃。
四 · 諸家異釋（古德·標宗）
窺基《幽贊》
- 八識四智：〔T1710 0539a23〕。
- 涅槃：「梵云『涅槃』，唐言圓寂，即體周遍、性湛然義…依緣盡證說有四種」〔T1710 0541b03〕。
- 阿耨字釋：「『阿』云無，『耨多羅』云上，『三』云正，『藐』云等，『三』又云正，『菩提』云覺，『末伽』名道」〔T1710 0541c05〕。
- 咒名：「妙用無方曰『神』，無幽不燭曰『明』，最勝第一名『無上』，無類可類名『無等等』」〔T1710 0542a16〕。
- 咒——存梵音不翻：說法、義二持後，「欲令神用速備，更說呪持」，唯釋功能（呪持·神用），不逐字翻〔T1710 0542c08〕。
圓測《贊》
- 四智三身：「論說轉去阿賴耶識得自性身，大圓鏡智轉第八得故」〔T1711 0550c26〕。
- 涅槃（玄奘音）：「舊曰梵音名為涅槃，或云泥洹…大唐三藏曰波利匿縛𠲸，此云圓寂」〔T1711 0549a22〕。
- 佛陀：「梵音佛陀，此翻覺者，具有五義故名為佛，如《佛地論》」〔T1711 0549c22〕。
- 咒——自設「存梵／可翻」二說，取可翻而逐字釋：「故存梵音，如薄伽梵。一曰，諸呪密可翻譯…」〔T1711 0551c16〕，遂釋「『揭諦揭諦』此云度度…『波羅』等句此云彼岸到…『僧揭諦』者此云到竟…『莎婆呵』此云速疾」〔T1711 0551c18〕；異釋「『波羅僧揭諦』此云彼岸僧勝…『菩提莎婆呵』此云覺究竟」〔T1711 0552a03〕。
咒之翻不翻，二古德異：窺基存梵音不翻（呪持祕密、令神用速備），圓測陳二說而取可翻、逐字釋之。並陳不裁；譯者自取，非 apparatus 所判。
五 · 術語
| 漢 | 古德所傳梵/義 | 出處 |
|---|---|---|
| 涅槃 | 窺基「唐言圓寂」；圓測「大唐三藏曰波利匿縛𠲸，此云圓寂」（玄奘音 attested；parinirvāṇa，發音輔助） | T1710 0541b03 / T1711 0549a22 |
| 阿耨多羅三藐三菩提 | 窺基「阿云無、耨多羅云上、三云正、藐云等、三又云正、菩提云覺…無上正等正覺」（anuttarā-samyak-saṃbodhi，發音輔助） | T1710 0541c05 |
| 佛陀 | 窺基「唐言覺者」；圓測「此翻覺者，具五義…如《佛地論》」（buddha，發音輔助） | T1710 0541c04 / T1711 0549c22 |
| 咒（陀羅尼·總持） | 圓測逐字「度度／彼岸到／到竟／速疾」；窺基存梵不翻（gate gate pāragate pārasaṃgate bodhi svāhā，發音輔助·依圓測所傳義） | T1711 0551c18 / T1710 0542c08 |
七 · 互讀
- 唯識六部：三十頌（轉依究竟·三身·「大牟尼名法」）· 成唯識論（四智三身·二涅槃）· 攝大乘論（彼果智分·三身）。
- 金剛經姊妹：「實無有法得阿耨多羅三藐三菩提」、「應化非真」與此「三世諸佛依般若得菩提」「咒持神用」相照（穩定徵引·已封 32 分）。
八 · 校本定位
底本 玄奘 T08n0251〔0848c14–c23〕。異譯：羅什 T0250〔0847c21–c26〕· 法月 T0252〔0849b08–b13〕· 般若共利言 T0253〔0849c14–c19〕· 智慧輪 T0254〔0850a28–b05〕· 法成 T0255〔0850c13–c19〕· 施護 T0257〔0852c01–c06〕。古德：窺基 T33n1710〔0539a23·0541a–0542c08〕· 圓測 T33n1711〔0549a22–0552a03〕。
This layer carries only the source texts (scripture · ancient masters · the Sanskrit as transmitted by the ancient masters · the textual outline). The canonical 漢 verbatim is frozen; an English rendering is set beside it.
1 · Placement (科判定位)
Woncheuk assigns this to the latter section, the fruit attained (顯所得果): the bodhisattva-fruit (心無罣礙…究竟涅槃 — "the mind is unobstructed … final nirvāṇa"), the buddha-fruit (三世諸佛…得阿耨菩提 — "the buddhas of the three times … attain supreme awakening"), and the praise of virtue / dhāraṇī (the mantra). Kuiji reads "菩提薩埵" (the bodhisattvas) and what follows as displaying the virtue of relying on the training and praising the excellent benefit gained (彰依學之德、歎獲勝利)〔T1710 0541a, continuing the prior outline〕; the mantra then further sets forth that its spiritual efficacy is swiftly readied (神用速備)〔T1710 0542c08〕.
2 · Variant Collation (異譯對勘)
(a) Bodhisattva-fruit: 心無罣礙…究竟涅槃 — the mind is unobstructed … final nirvāṇa
| Witness | verbatim | locus |
|---|---|---|
| Xuanzang T0251 | 心無罣礙；無罣礙故，無有恐怖，遠離顛倒夢想，究竟涅槃 — "the mind is unobstructed; because it is unobstructed, there is no fear; far removed from inverted dream-thinking, [it reaches] final nirvāṇa" | 0848c14 |
| Kumārajīva T0250 | 心無罣礙。無罣礙故，無有恐怖，離一切顛倒夢想苦惱，究竟涅槃 — "… far removed from all inverted dream-thinking and affliction …" (adds 苦惱, affliction) | 0847c21 |
| Prajñācakra T0254 | 心無障礙。心無障礙故，無有恐怖，遠離顛倒夢想，究竟寂然 — "the mind has no hindrance … reaching final quiescence" (寂然 for 涅槃) | 0850a28 |
| Facheng T0255 | 心無障礙，無有恐怖，超過顛倒，究竟涅槃 — "the mind has no hindrance, there is no fear, surpassing inversion, [reaching] final nirvāṇa" (terser) | 0850c13 |
| Dānapāla T0257 | 心無所著亦無罣礙；以無著無礙故，無有恐怖，遠離一切顛倒妄想，究竟圓寂 — "the mind has nothing it adheres to and is unobstructed; because of non-adherence and non-obstruction, there is no fear; far removed from all inverted false-thinking, [reaching] final perfect quiescence" (adds 無所著, non-adherence; 圓寂 for 涅槃) | 0852c01 |
(b) Buddha-fruit: 三世諸佛…阿耨菩提 — the buddhas of the three times … supreme awakening
| Witness | verbatim | locus |
|---|---|---|
| Xuanzang T0251 | 三世諸佛依般若波羅蜜多故，得阿耨多羅三藐三菩提 — "the buddhas of the three times, relying on prajñā-pāramitā, attain supreme perfect awakening (anuttarā-samyak-saṃbodhi)" | 0848c16 |
| Facheng T0255 | 三世一切諸佛亦皆依般若波羅蜜多故，證得無上正等菩提 — "all buddhas of the three times also, relying on prajñā-pāramitā, realize unsurpassed perfect awakening" | 0850c14 |
| Prajñācakra T0254 | 三世諸佛依般若波羅蜜多故，得阿耨多羅三藐三菩提，現成正覺 — "… attain supreme perfect awakening, manifestly accomplishing right enlightenment" (adds 現成正覺) | 0850b02 |
(c) Names of the mantra: 大神/大明/無上/無等等 — great-numinous / great-bright / unsurpassed / unequalled-equal
| Witness | verbatim | locus |
|---|---|---|
| Xuanzang T0251 | 是大神咒、是大明咒、是無上咒、是無等等咒 — "it is the great-numinous mantra, the great-bright mantra, the unsurpassed mantra, the unequalled-equal mantra" | 0848c17 |
| Kumārajīva T0250 | 是大明呪、無上明呪、無等等明呪 — "the great-bright mantra, the unsurpassed bright mantra, the unequalled-equal bright mantra" (no 大神呪 "great-numinous"; only three) | 0847c24 |
| Prajñācakra T0254 | 是大真言、是大明真言、是無上真言、是無等等真言 — "the great mantra (真言), the great-bright mantra, the unsurpassed mantra, the unequalled-equal mantra" (renders 咒 as 真言) | 0850b03 |
| Dānapāla T0257 | 是廣大明、是無上明、是無等等明 — "the vast-great bright[-spell], the unsurpassed bright[-spell], the unequalled-equal bright[-spell]" (only three; uses 明) | 0852c05 |
(d) Mantra text (verbatim · = full-width blank spacing)
| Witness | mantra verbatim | locus |
|---|---|---|
| Xuanzang T0251 | 揭帝 揭帝 般羅揭帝 般羅僧揭帝 菩提 莎婆訶 | 0848c21 |
| Kumārajīva T0250 | 竭帝 竭帝 波羅竭帝 波羅僧竭帝 菩提 僧莎呵 | 0847c27 |
| Fayue T0252 | 揭諦 揭諦 波羅揭諦 波羅僧揭諦 菩提 莎婆訶 | 0849b14 |
| Prajñācakra T0254 | 唵 誐帝 誐帝 播囉誐帝 播囉散誐帝 冒地 娑縛賀 (prefixes 唵 oṃ) | 0850b06 |
| Dānapāla T0257 | 怛𭔞他 唵 誐帝 誐帝 播囉誐帝 播囉僧誐帝 〔曰/月〕提 莎賀 (prefixes 怛𭔞他·唵 tadyathā oṃ) | 0852c09 |
Where the variants lie: the base text writes the mantra with 揭帝 (-te), not the now-common 揭諦 (Fayue T0252 is the first to write 揭諦); Kumārajīva has 竭帝…僧莎呵 (an extra 僧); Prajñācakra and Dānapāla prefix 唵 (oṃ), and Dānapāla further prefixes 怛𭔞他 (= tadyathā, the esoteric/Tantric form). As for the names of the mantra, Kumārajīva and Dānapāla give only three (lacking 大神, "great-numinous"), and Prajñācakra renders 咒 as 真言 (mantra). 〔櫱／曰月 and the like are CBETA gaiji (CB00754／CB00155);〕
3 · Yogācāra Doctrinal Basis (唯識義之經據 · the eye)
The two fruits of the latter section are read in Yogācāra as what is accomplished by the transformation of the basis (āśraya-parāvṛtti):
- The bodhisattva-fruit, 心無罣礙…究竟涅槃 ("the mind is unobstructed … final nirvāṇa"), = the manifesting of nondiscriminating cognition (nirvikalpa-jñāna), with the obstruction of grasper-and-grasped exhausted; what is realized is precisely the nirvāṇa of the transformation of the basis (the non-abiding nirvāṇa, 無住處涅槃 — abiding neither in saṃsāra nor in nirvāṇa).
- The buddha-fruit, 得阿耨多羅三藐三菩提 ("attaining supreme perfect awakening"), = the consummation of transforming the eight consciousnesses into the four cognitions and accomplishing the three bodies. Kuiji: 「至佛位中，轉異熟識名圓鏡智…轉第六識名妙觀智…轉前五識名成事智」 — "On reaching the buddha-stage, the maturation-consciousness is transformed and named the great-mirror cognition … the sixth consciousness transformed is named the wondrous-observing cognition … the first five consciousnesses transformed are named the accomplishing-of-deeds cognition"〔T1710 0539a23〕; Woncheuk: 「轉去阿賴耶識得自性身，大圓鏡智轉第八得故」 — "by transforming away the store-consciousness one obtains the self-nature body, since the great-mirror cognition is obtained by transforming the eighth"〔T1711 0550c26〕. → Aligns with the Thirty Verses: 「此即無漏界，不思議、善、常…大牟尼名法」 ("this is the uncontaminated realm, inconceivable, good, constant … the great sage is named the Dharma [body]" — the consummate transformation of the basis · the three bodies) · the Cheng weishi lun (the four cognitions and three bodies · the two nirvāṇas).
4 · Ancient-Master Readings (諸家異釋 · ancient masters · stating the import)
Kuiji, Youzan 《幽贊》
- The eight consciousnesses and four cognitions: 〔T1710 0539a23〕.
- Nirvāṇa: 「梵云『涅槃』，唐言圓寂，即體周遍、性湛然義…依緣盡證說有四種」 — "the Sanskrit says nirvāṇa; in Tang speech, 圓寂 (perfect quiescence), meaning the substance is all-pervading and the nature limpidly still … in terms of the exhaustion of conditions realized, four kinds are spoken of"〔T1710 0541b03〕.
- Gloss on 阿耨[多羅三藐三菩提]: 「『阿』云無，『耨多羅』云上，『三』云正，『藐』云等，『三』又云正，『菩提』云覺，『末伽』名道」 — "'a' means 'un-' (無), 'nuttara' means 'surpassed' (上), 'sam' means 'right' (正), 'myak' means 'perfect/equal' (等), 'sam' again means 'right' (正), 'bodhi' means 'awakening' (覺), 'mārga' means 'path' (道)"〔T1710 0541c05〕.
- Names of the mantra: 「妙用無方曰『神』，無幽不燭曰『明』，最勝第一名『無上』，無類可類名『無等等』」 — "wondrous functioning without bound is called 'numinous' (神); there being no darkness it does not illumine is called 'bright' (明); supreme and foremost is named 'unsurpassed' (無上); having no class to which it can be classed is named 'unequalled-equal' (無等等)"〔T1710 0542a16〕.
- The mantra — preserving the Sanskrit sound, untranslated: after the two retentions, of teaching and of meaning, "wishing the spiritual efficacy to be swiftly readied, he further sets forth the mantra-retention" (欲令神用速備，更說呪持), explaining only its function (the mantra-retention · spiritual efficacy), not translating it word for word〔T1710 0542c08〕.
Woncheuk, Zan 《贊》
- The four cognitions and three bodies: 「論說轉去阿賴耶識得自性身，大圓鏡智轉第八得故」 — "the treatise says: by transforming away the store-consciousness one obtains the self-nature body, since the great-mirror cognition is obtained by transforming the eighth"〔T1711 0550c26〕.
- Nirvāṇa (Xuanzang's transliteration): 「舊曰梵音名為涅槃，或云泥洹…大唐三藏曰波利匿縛𠲸，此云圓寂」 — "the old [renderings] gave the Sanskrit sound as 涅槃 nirvāṇa, or 泥洹 … the Great Tang Tripiṭaka-master [Xuanzang] says 波利匿縛𠲸 (parinirvāṇa), which here means 圓寂 (perfect quiescence)"〔T1711 0549a22〕.
- Buddha: 「梵音佛陀，此翻覺者，具有五義故名為佛，如《佛地論》」 — "the Sanskrit sound is buddha, here translated 'the awakened one' (覺者); possessing five meanings it is called Buddha, as in the Buddhabhūmi-śāstra"〔T1711 0549c22〕.
- The mantra — setting up his own two positions, "preserve the Sanskrit / it may be translated," and taking the translatable and glossing it word for word: 「故存梵音，如薄伽梵。一曰，諸呪密可翻譯…」 — "thus the Sanskrit sound is preserved, as with bhagavān. One [position] says: mantras, [though] esoteric, may be translated …"〔T1711 0551c16〕, whereupon he glosses 「『揭諦揭諦』此云度度…『波羅』等句此云彼岸到…『僧揭諦』者此云到竟…『莎婆呵』此云速疾」 — "'gate gate' here means 'cross over, cross over' (度度) … the phrase 'pāra-' etc. here means 'arrived at the far shore' (彼岸到) … 'saṃgate' here means 'arrived all the way' (到竟) … 'svāhā' here means 'swiftly'/'with speed' (速疾)"〔T1711 0551c18〕; and an alternative gloss, 「『波羅僧揭諦』此云彼岸僧勝…『菩提莎婆呵』此云覺究竟」 — "'pārasaṃgate' here means 'the far-shore assembly excels' (彼岸僧勝) … 'bodhi svāhā' here means 'awakening, the final/ultimate' (覺究竟)"〔T1711 0552a03〕.
On whether the mantra is to be translated, the two ancient masters differ: Kuiji preserves the Sanskrit sound, untranslated (the mantra-retention is esoteric, making the spiritual efficacy swiftly readied); Woncheuk sets out two positions and takes the translatable one, glossing it word for word. Both are set forth without adjudication; the translator chooses for himself — this is not for the apparatus to judge.
5 · Terminology (術語)
| 漢 | Sanskrit/sense as transmitted by the ancient masters | locus |
|---|---|---|
| 涅槃 | Kuiji: 「唐言圓寂」 ("in Tang speech, perfect quiescence"); Woncheuk: 「大唐三藏曰波利匿縛𠲸，此云圓寂」 ("the Great Tang Tripiṭaka-master says 波利匿縛𠲸, which here means perfect quiescence") — Xuanzang's transliteration attested; parinirvāṇa, pronunciation aid | T1710 0541b03 / T1711 0549a22 |
| 阿耨多羅三藐三菩提 | Kuiji: 「阿云無、耨多羅云上、三云正、藐云等、三又云正、菩提云覺…無上正等正覺」 ("'a' = un-, 'nuttara' = surpassed, 'sam' = right, 'myak' = perfect, 'sam' again = right, 'bodhi' = awakening … unsurpassed perfect right awakening"); anuttarā-samyak-saṃbodhi, pronunciation aid | T1710 0541c05 |
| 佛陀 | Kuiji: 「唐言覺者」 ("in Tang speech, the awakened one"); Woncheuk: 「此翻覺者，具五義…如《佛地論》」 ("here translated 'the awakened one,' possessing five meanings … as in the Buddhabhūmi-śāstra"); buddha, pronunciation aid | T1710 0541c04 / T1711 0549c22 |
| 咒 (dhāraṇī · total-retention) | Woncheuk glosses word for word: 「度度／彼岸到／到竟／速疾」 ("cross over, cross over / arrived at the far shore / arrived all the way / swiftly"); Kuiji preserves the Sanskrit, untranslated (gate gate pāragate pārasaṃgate bodhi svāhā, pronunciation aid · per the sense transmitted by Woncheuk) | T1711 0551c18 / T1710 0542c08 |
7 · Cross-Reading (互讀)
- The Yogācāra six-text set: the Thirty Verses (the consummate transformation of the basis · the three bodies · 「大牟尼名法」 "the great sage is named the Dharma [body]") · the Cheng weishi lun (the four cognitions and three bodies · the two nirvāṇas) · the Mahāyāna-saṃgraha (the section on the cognition of that fruit, 彼果智分 · the three bodies).
- The Diamond Sūtra as sister text: 「實無有法得阿耨多羅三藐三菩提」 ("there is in truth no dharma by which supreme perfect awakening is attained"), 「應化非真」 ("response-and-transformation [bodies] are not the real"), reflect against this sūtra's 「三世諸佛依般若得菩提」 ("the buddhas of the three times, relying on prajñā, attain awakening") and 「咒持神用」 ("the mantra-retention's spiritual efficacy") (stable citation · the 32 sections already sealed).
8 · Witnesses (校本定位)
Base text Xuanzang T08n0251〔0848c14–c23〕. Variant translations: Kumārajīva T0250〔0847c21–c26〕· Fayue T0252〔0849b08–b13〕· Prajñā with Liyan T0253〔0849c14–c19〕· Prajñācakra T0254〔0850a28–b05〕· Facheng T0255〔0850c13–c19〕· Dānapāla T0257〔0852c01–c06〕. Ancient masters: Kuiji T33n1710〔0539a23·0541a–0542c08〕· Woncheuk T33n1711〔0549a22–0552a03〕.