2.55 偈：心、遍計、依他起、圓成實

 2.55 偈：心、遍計、依他起、圓成實
tatredam ucyate -
So it is said:
【求譯】爾時世尊欲重宣此義而說偈言：
【菩譯】爾時世尊重說偈言：
【實譯】爾時世尊重說頌言：

cittaṃ viṣaya-saṃbandhaṃ jñānaṃ tarke pravartate |
nirābhāse viśeṣe ca prajñā vai saṃpravartate || 2.180 ||
The Citta is bound up with the objective world; the intellect's function is to speculate; and in the excellent state of imagelessness there is the evolving of transcendental wisdom (prajñā).
【求譯】心縛於境界，覺想智隨轉，無所有及勝，平等智慧生。
【菩譯】心依境界縛，知覺隨境生，於寂靜勝處，生平等智慧。
【實譯】心爲境所縛，覺想智隨轉，無相最勝處，平等智慧生。

parikalpita-svabhāvo ’sti para-tantre na vidyate |
kalpitaṃ gṛhyate bhrāntyā para-tantraṃ na kalpyate || 2.181 ||
According to the false imagination, [self-substance] is, but from the point of view of relativity (paratantra) it is not; owing to perversion, what is discriminated is grasped [as real]; in the relativity there is no discrimination.
【求譯】妄想自性有，於緣起則無，妄想或攝受，緣起非妄想。
【菩譯】妄想分別有，於緣法則無，取虛妄迷亂，不知他力生。
【實譯】在妄計是有，於緣起則無，妄計迷惑取，緣起離分別。

vividha-aṅga-abhinirvṛttyā yathā māyā na sidhyati |
nimittaṃ hi tathā citraṃ kalpyamānaṃ na sidhyati || 2.182 ||
Multitudinousness of differentiations is imagined [as real by the ignorant], but being like Māyā they obtain not; varieties of individual forms are discriminated as such, but they [really] do not obtain.
【求譯】種種支分生，如幻則不成，彼相有種種，妄想則不成。
【菩譯】種種緣生法，卽是幻不實，彼有種種想，妄分別不成。
【實譯】種種支分生，如幻不成就，雖現種種相，妄分別則無。

nimittaṃ dauṣṭhulyam ayaṃ bandhanaṃ citta-saṃbhavam |
parikalpitaṃ hy ajānānaṃ para-tantrair vikalpyate || 2.183 ||
 [To imagine] individual forms is wrong, it puts one in bondage; they are born of Mind due to the false imagination of the ignorant; based on the relativity they are discriminated.
【求譯】彼相則是過，皆從心縛生，妄想無所知，於緣起妄想。
【菩譯】彼想則是過，皆從心縛生，愚癡人無智，分別因緣法。
【實譯】彼相卽是過，皆從心縛生，妄計者不了，分別緣起法。

yad etat kalpitaṃ bhāvaṃ paratantraṃ tad eva hi |
(*131) kalpitaṃ hi vicitrābhaṃ paratantre vikalpyate || 2.184 ||
The existence thus subjected to discrimination is no other than its relativity aspect; (131) the false imagination is of various forms; based on the relativity, discrimination is carried on.
【求譯】此諸妄想性，卽是彼緣起，妄想有種種，於緣起妄想。
【菩譯】此諸妄想體，卽是緣起法，妄想有種種，衆緣中分別。
【實譯】此諸妄計性，皆卽是緣起，妄計有種種，緣起中分別。

saṃvṛtiḥ parama-arthaś ca tṛtīyaṃ nāsti-hetukam |
kalpitaṃ saṃvṛtir hy uktā tac chedād ārya-gocaram || 2.185 ||
Conventional truth (saṁvṛiti) and ultimate truth (paramārtha)—if there be a third, non-entity is its cause; the false imagination belongs to the conventional; when it is cut asunder, there is the realm of the wise.
【求譯】世諦、第一義，第三無因生，妄想說世諦，斷則聖境界。
【菩譯】世諦、第一義，第三無因生，妄想說世諦，斷則聖境界。
【實譯】世俗、第一義，第三無因生，妄計是世俗，斷則聖境界。

yathā hi yogināṃ vastu citram ekaṃ virājate |
na hy asti citratā tatra tathā kalpita-lakṣaṇam || 2.186 ||
As to the Yogins there is one reality which reveals itself as multiplicity and yet there is no multiplicity in it; so is the nature of the false imagination.
【求譯】譬如修行事，於一種種現，於彼無種種，妄想相如是。
【菩譯】譬如修行者，一事見種種，彼法無種種，分別相如是。
【實譯】如修觀行者，於一種種現，於彼無種種，妄計相如是。

yathā hi taimiraiś citraṃ kalpyate rūpa-darśanam |
timiraṃ na rūpaṃ nārūpaṃ paratantraṃ tathā-abudhaiḥ || 2.187 ||
As by the dim-eyed a variety of objects is seen and imagined while the dimness itself is neither a form (rupa) nor a no-form (arupa), so is the relativity [discriminated] by the unknowing ones.
【求譯】譬如種種翳，妄想衆色現，翳無色非色，緣起不覺然。
【菩譯】如目種種瞖，妄想見衆色，瞖無色非色，無智取法爾。
【實譯】如目種種翳，妄想見衆色，彼無色非色，不了緣起然。

haimaṃ syāt tu yathā śuddhaṃ jalaṃ kaluṣa-varjitam |
gaganaṃ hi ghana-abhāvāt tathā śuddhaṃ vikalpitam || 2.188 ||
As is pure gold, water free from dirt, the sky without a cloud, so is [the Mind] pure when detached1 from the false imagination.
(1*Throughout the text, vikalpa is translated "discrimination" or "imagination," but here the term is evidently used as negating the function of kalpita which stands in these verses for parikalpita. )
【求譯】譬如鍊眞金，遠離諸垢穢，虛空無雲翳，妄想淨亦然。
【菩譯】如眞金離垢，如水離泥濁，如虛空離雲，眞法淨亦爾。
【實譯】如金離塵垢，如水離泥濁，如虛空無雲，妄想淨如是。
(vi-kalpita，英譯註解說：在這些偈頌中，是否定kalpita。 )

nāsti vai kalpito bhāvaḥ paratantraś ca vidyate |
samāropa-apavādaṃ hi vikalpanto vinaśyati || 2.189 ||
Falsely-imagined existence is not, but from the relativity point of view it is, assertion and refutation are destroyed when one is freed from the imagination.
【求譯】無有妄想性，及有彼緣起，建立及誹謗，悉由妄想壞。
【菩譯】無有妄想法，因緣法亦無，取有及謗無，分別觀者見。
【實譯】無有妄計性，而有於緣起，建立及誹謗，斯由分別壞。

kalpitaṃ yady abhāvaṃ syāt paratantra-svabhāvataḥ |
vinā bhāvena vai bhāvo bhāvaś ca abhāva-saṃbhavaḥ || 2.190 ||
If the relativity-aspect of existence is, while the imagination is not, this means that there is a being apart from being and that a being is born of a non-being.
【求譯】妄想若無性，而有緣起性，無性而有性，有性無性生。
【菩譯】妄想若無實，因緣法若實，離因應生法，實法生實法。
【實譯】若無妄計性，而有緣起者，無法而有法，有法從無生。

parikalpitaṃ samāśritya paratantra-upalabhyate |
nimitta-nāma-saṃbandhāj jāyate parikalpitam || 2.191 ||
Depending on the false imagination there obtains the relativity-aspect of existence; from the conjunction of form and name there rises false imagination.
【求譯】依因於妄想，而得彼緣起，相名常相隨，而生諸妄想。
【菩譯】因虛妄名法，見諸因緣生，想名不相離，如是生虛妄。
【實譯】依因於妄計，而得有緣起，相名常相隨，而生於妄計。

atyantaṃ ca apy aniṣpannaṃ kalpitaṃ na parodbhavam |
(*132) tadā prajñāyate śuddhaṃ svabhāvaṃ pāramārthikam || 2.192 ||
False imagination can never be perfect knowledge (nishpanna), it is not productive of anything else [but itself]; (132) then one knows what is meant by ultimate truth whose self-nature is purity.
【求譯】究竟不成就，則度諸妄想，然後知淸淨，是名第一義。
【菩譯】虛妄本無實，則度諸妄想，然後知淸淨，是名第一義。
【實譯】以緣起依妄，究竟不成就，是時現淸淨，名爲第一義。

parikalpitaṃ daśa-vidhaṃ paratantraṃ ca ṣaḍ-vidham |
pratyātma-tathatā-jñeyam ato nāsti viśeṣaṇam || 2.193 ||
There are ten kinds of false imagination and six kinds of relativity; in the knowledge of Tathatā innerly attained there is no differentiation.
【求譯】妄想有十二，緣起有六種，自覺知爾炎，彼無有差別。
【菩譯】妄想有十二，緣法有六種，內身證境界，彼無有差別。
【實譯】妄計有十二，緣起有六種，自證眞如境，彼無有差別。

pañca dharmā bhavet tattvaṃ svabhāvā hi trayas tathā |
etad vibhāvayed yogī tathatāṃ nātivartate || 2.194 ||
Truth consists in [knowing] the five Dharmas and also the three Svabhāvas; when the Yogin thus comprehends [the truth], he does not transgress Tathatā.
【求譯】五法爲眞實，自性有三種。修行分別此，不越於如如。
【菩譯】五法爲眞實，及三種亦爾，修行者行此，不離於眞如。
【實譯】五法爲眞實，三自性亦爾，修行者觀此，不越於眞如。

nimittaṃ paratantraṃ hi yan nāma tat prakalpitam |
parikalpita-nimittaṃ tu pāratantryāt pravartate || 2.195 ||
According to the form of relativity, there are those names that belong to false imagination; and the various aspects of false imagination arise from relativity.
【求譯】衆相及緣起，彼名起妄想，彼諸妄想相，從彼緣起生。
【菩譯】衆生及因緣，名分別彼法，彼諸妄想相，從彼因緣生。
【實譯】依於緣起相，妄計種種名，彼諸妄計相，皆因緣起有。

buddhyā vivecyamānaṃ tu na tantraṃ nāpi kalpitam |
niṣpanno nāsti vai bhāvaḥ kathaṃ buddhyā vikalpyate || 2.196 ||
When well pondered with intelligence (buddhi) there is neither relativity nor false imagination; where perfect knowledge is, there is nothing [dualistically] existent; for how with intelligence can discrimination take place?
【求譯】覺慧善觀察，無緣無妄想，成已無有性，云何妄想覺？
【菩譯】眞實智善觀，無緣無妄想，第一義無物，云何智分別？
【實譯】智慧善觀察，無緣無妄計，眞實中無物，云何起分別？

niṣpanno vidyate bhāvo bhāvābhāva-vivarjitaḥ |
bhāvābhāva-vinirmukto dvau svabhāvau kathaṃ nu tau || 2.197 ||
Where perfect knowledge is, the existent cannot be qualified with being and non-being; in what cannot be qualified with being and non-being, how can there be these two Svabhāvas?
【菩譯】若眞實有法，遠離於有無，若離於有無，云何有二法？
【實譯】圓成若是有，此則離有無，旣已離有無，云何有二性？

parikalpita-svabhāve dvau svabhāvau dvau pratiṣṭhitau |
kalpitaṃ dṛśyate citraṃ viśuddhaṃ cārya-gocaram || 2.198 ||
Because of false imagination, the two Svabhāvas are established; where there is false imagination multitudinousness of things is recognised, which being purified the [spiritual] condition of the wise obtains.
【求譯】彼妄想自性，建立二自性，妄想種種現，淸淨聖境界。
【菩譯】分別二法體，二種法體有，虛妄見種種，淸淨聖境界。
【實譯】妄計有二性，二性是安立，分別見種種，淸淨聖所行。

kalpitaṃ hi vicitrābhaṃ paratantrair vikalpyate |
anyathā kalpyamānaṃ hi tīrthyavādaṃ samāśrayet || 2.199 ||
Where there is false imagination there is multitudinousness of objects, which are discriminated under the aspect of relativity; if otherwise discriminated, one becomes attached to the teachings of the philosophers.
【求譯】妄想如畫色，緣起計妄想，若異妄想者，卽依外道論。
【菩譯】見妄想種種，因緣中分別，若異分別者，則墮於外道。
【實譯】妄計種種相，緣起中分別，若異此分別，則墮外道論。

kalpanā kalpitety uktaṃ darśanād dhetu-saṃbhavat |
(*133) vikalpa-dvaya-nirmuktaṃ niṣpannaṃ syāt tad eva hi || 2.200 ||
What is imagined being subjected to further imagination, there are various views from which rises the doctrine of causal origination; (133) when the dualistic discrimination is got rid of, there indeed is perfect knowledge.
【求譯】妄想說所想，因見和合生，離二妄想者，如是則爲成。
【菩譯】妄想說妄想，因見和合生，離二種妄想，卽是眞實法。
【實譯】以諸妄見故，妄計於妄計，離此二計者，則爲眞實法。