T33n1696_大品經游意
大正藏第 33 冊 No. 1696 大品經游意
No. 1696 [cf. No. 223]
大品游意
斯道幽微。深遠難測。無知無照。無名無相。理絕百非。道亡四句。言語無所厝其辨。情識無所沒其慮。雖復一相無相。萬用無虧。至寂至空。道光法界。故開經宗之始。以不住法住。辨其義之終。以無得為得。是故絕相必假言宣。無名要由教顯也。摩訶波若波羅經者。此云名之為大。大者。廣博苞容莫先為義。波若者。釋論云。如猛火聚四邊不可觸。觸之皆燒。此意正法波若。翻不翻皆不可得也。波羅蜜者。此云度彼岸。經者。訓法訓常。前賢后聖莫能改之。故云常。階摸行人心識。目之為法。故云經耳。
般若義有五重。
第一釋名 第二辨宗 第三會教 第四明緣起 第五齣部儻也
第一釋名中有五。第一摩訶。二波若。三波羅蜜。四修多羅。五序也。
摩訶有名。謂摩訶摩醯優波。此云大也。龍樹云。摩訶有三。謂大多勝也。大者。以廣博苞容莫先為義。如大經中說。明此大義有兩家。招提涅槃師述莊嚴義云。大義有十種。一境。二人。三體。四用。五因。六果。七導。八利益。九斷結。十滅罪也。第一義境遍法界。故名境大。會此法者
【現代漢語翻譯】 現代漢語譯本 《大品經游意》
此道幽深微妙，深遠難以測度，無知無照，無名無相。道理超越一切否定，道義消亡於四句分別。言語無法施展其辯才，情識無法窮盡其思慮。即使是一相無相，萬用也無所虧損。達到至寂至空的境界，道的光芒照耀整個法界。因此，開啟經書宗旨的開端，以不住法而住（不住于任何法相而安住），闡明其義理的終結，以無所得為得（以不執著于獲得為真正的獲得）。所以，斷絕一切相必須藉助言語來宣揚，無名之境要通過教法來顯明。《摩訶般若波羅蜜經》（Mahā-prajñā-pāramitā-sūtra）這部經，這裡解釋為名為『大』。『大』的含義是廣博包容，沒有什麼是先於它的。『般若』（Prajñā）的意思，釋論中說，如同猛烈的火聚，四邊都不可觸碰，觸碰就會被燒燬。這個意思是指正法般若，無論翻譯與否，都不可執著。《波羅蜜》（Pāramitā）的意思，這裡解釋為『度彼岸』（到達解脫的彼岸）。『經』（Sūtra）的意思，是訓法訓常。過去的賢人和後來的聖人都不能改變它，所以說是『常』。它是修行人認識和傚法的階梯，所以稱之為『法』，因此稱為『經』。
般若的含義有五重：
第一是解釋名稱，第二是辨明宗旨，第三是融會教義，第四是闡明緣起，第五是闡述經的組織結構。
第一解釋名稱中又有五點：第一是摩訶（Mahā），第二是般若（Prajñā），第三是波羅蜜（Pāramitā），第四是修多羅（Sūtra），第五是序言。
摩訶（Mahā）有名，比如摩訶摩醯優波（Mahā-maheśvara），這裡翻譯為『大』。龍樹菩薩說，摩訶（Mahā）有三種含義，即大多勝。『大』的含義是廣博包容，沒有什麼是先於它的。如《大經》中所說。闡明這個『大』義的有兩家，招提涅槃師闡述莊嚴義時說，『大』義有十種：一是境大，二是人大，三是體大，四是用大，五是因大，六是果大，七是導大，八是利益大，九是斷結大，十是滅罪大。第一義是境遍法界，所以名為境大。領會這個法的人
【English Translation】 English version The Meaning of Roaming in the Great Perfection of Wisdom Sutra
This path is profound and subtle, deep and difficult to fathom, without knowledge or illumination, without name or form. Its principle transcends all negations, and its doctrine is beyond the fourfold negation. Words cannot display its eloquence, and consciousness cannot exhaust its thoughts. Even though it is one formless form, its myriad functions are without deficiency. Reaching the utmost stillness and emptiness, the light of the Dao illuminates the entire Dharma realm. Therefore, at the beginning of the sutra's teachings, it establishes 'dwelling without dwelling' (not dwelling on any Dharma) to explain its meaning, and at the end, it takes 'no attainment as attainment' (not clinging to attainment as true attainment). Thus, the severance of all forms must rely on words to proclaim, and the nameless realm must be revealed through teachings. The Mahā-prajñā-pāramitā-sūtra (Great Perfection of Wisdom Sutra), is here explained as 'Great'. 'Great' means vast and all-encompassing, with nothing preceding it. Prajñā is explained in the commentaries as being like a fierce fire, untouchable on all sides, burning anything that touches it. This refers to the true Dharma Prajñā, which is unattainable whether translated or not. Pāramitā is explained here as 'crossing to the other shore' (reaching the shore of liberation). Sūtra means teaching the Dharma and the constant truth. Past sages and future saints cannot change it, so it is called 'constant'. It is a ladder for practitioners to recognize and emulate, so it is called 'Dharma', hence it is called Sūtra.
The meaning of Prajñā has five aspects:
First, explaining the name; second, discerning the doctrine; third, harmonizing the teachings; fourth, elucidating dependent origination; fifth, presenting the structure of the scripture.
The first explanation of the name has five points: first, Mahā; second, Prajñā; third, Pāramitā; fourth, Sūtra; fifth, the preface.
Mahā has names, such as Mahā-maheśvara, which is translated here as 'Great'. Nāgārjuna (Longshu) says that Mahā has three meanings: great, numerous, and supreme. 'Great' means vast and all-encompassing, with nothing preceding it, as stated in the Great Sutra. There are two schools of thought explaining this 'Great' meaning. The Zhaoti Nirvana master, in explaining the meaning of adornment, says that the 'Great' meaning has ten aspects: first, the greatness of the realm; second, the greatness of the person; third, the greatness of the substance; fourth, the greatness of the function; fifth, the greatness of the cause; sixth, the greatness of the effect; seventh, the greatness of the guidance; eighth, the greatness of the benefit; ninth, the greatness of cutting off afflictions; tenth, the greatness of eradicating sins. The first meaning is that the realm pervades the entire Dharma realm, so it is called the greatness of the realm. Those who understand this Dharma
。名為人大。故十二門論云。世音大勢等大士所乘故。故名為大也。實相般若。是萬行之本。容受萬品。名為體大。所謂百華異色皆成一陰。萬品體殊皆歸波若。波若能照第一義空。此用最勝。故名為用大。上句直謂智慧。此句作用為異耳。菩薩修萬行。名為因大。因既廣大。所得彌博。故名為果大。二乘所道。唯止於三。菩薩遍導萬行。故名導大。既導萬品。利功最勝。故名利益大。二乘唯斷正使見諦思。不及習氣無明。唯菩薩兼斷。故名斷結大。故大品經云。一念相應慧斷無量煩惱及習也。二乘唯滅輕罪。不及四重五逆。故阿含經云。阿阇世王墮[毯-炎+白]鞠地獄也。菩薩頓滅。故名滅罪大。大品云。若聞此經。即滅惡創癩病。釋論第五十九卷釋法稱品云。惡創癩病者。謂四重五逆也。故經云。世王滅罪。謂此也。龍光述開善義云。大有六種。人境體用因果也。后導與滅罪等四。攝入用大中也。並云。此皆望小名大。而未照也。今假若就橫門釋者。于義亦得。而言同旨異也。今所用者。唯存體用兩大。何者。義不出中假故。前家所明十種六種。皆是用大也。就此義中。大義有三。一者待小名大。謂大小小大因緣也。二者對小名大。此破小乘狹劣之病。以廣大上句直明因緣相。此句偏明除病之耳。三者秤贊名大
【現代漢語翻譯】 現代漢語譯本： 名為人大（指菩薩）。所以《十二門論》說，世音（觀世音菩薩）大勢（大勢至菩薩）等大士所乘，所以名為大也。實相般若（實相智慧），是萬行（各種修行）的根本，容受萬品（各種事物），名為體大。所謂百華異色皆成一陰（各種顏色的花都構成一個整體），萬品體殊皆歸波若（各種事物的本體不同都歸於般若智慧）。般若能照第一義空（般若能照見最根本的空性），此用最勝，故名為用大。上句直接說的是智慧，此句說的是作用，有所不同。菩薩修萬行，名為因大。因既廣大，所得彌博，故名為果大。二乘（聲聞乘和緣覺乘）所證悟的，唯止於三（三種解脫），菩薩遍導萬行，故名導大。既導萬品，利功最勝，故名利益大。二乘唯斷正使見諦思（只能斷除見惑和思惑），不及習氣無明（無法斷除習氣和無明），唯菩薩兼斷，故名斷結大。所以《大品經》說，一念相應慧斷無量煩惱及習也。二乘唯滅輕罪，不及四重五逆（無法滅除四重罪和五逆罪），故《阿含經》說，阿阇世王墮[毯-炎+白]鞠地獄也。菩薩頓滅，故名滅罪大。《大品》云，若聞此經，即滅惡創癩病。《釋論》第五十九卷釋法稱品云，惡創癩病者，謂四重五逆也。故經云，世王滅罪，謂此也。龍光述開善義云，大有六種，人境體用因果也。后導與滅罪等四，攝入用大中也。並云，此皆望小名大，而未照也。今假若就橫門釋者，于義亦得，而言同旨異也。今所用者，唯存體用兩大。何者？義不出中假故。前家所明十種六種，皆是用大也。就此義中，大義有三。一者待小名大，謂大小小大因緣也。二者對小名大，此破小乘狹劣之病，以廣大上句直明因緣相，此句偏明除病之耳。三者秤贊名大。
【English Translation】 English version: It is called 'Great Person' (referring to Bodhisattvas). Therefore, the Shí'èr Mén Lùn (Twelve Gate Treatise) says, 'Because it is what great beings like Shì Yīn (Avalokiteśvara) and Dà Shì (Mahāsthāmaprāpta) ride, it is called Great.' Shíxiàng Bōrě (True Aspect Prajna), is the root of all wàn xíng (ten thousand practices), encompassing all wàn pǐn (ten thousand things), and is called 'Great in Essence'. It is like how hundreds of flowers of different colors all become one shade, and the different essences of ten thousand things all return to Bōrě (Prajna). Bōrě (Prajna) can illuminate the dì yī yì kōng (ultimate emptiness), and this function is the most supreme, so it is called 'Great in Function'. The previous sentence directly refers to intelligence, while this sentence refers to function, which is different. Bodhisattvas cultivate wàn xíng (ten thousand practices), which is called 'Great in Cause'. Because the cause is vast, what is obtained is also extensive, so it is called 'Great in Effect'. What the èr chéng (Two Vehicles: Śrāvakayāna and Pratyekabuddhayāna) realize only stops at three (three kinds of liberation), while Bodhisattvas universally guide the wàn xíng (ten thousand practices), so it is called 'Great in Guidance'. Since it guides all wàn pǐn (ten thousand things), its benefit is the most supreme, so it is called 'Great in Benefit'. The èr chéng (Two Vehicles) only sever zhèng shǐ jiàn dì sī (correct causes of afflictions, the delusions of views and thoughts), and do not reach xí qì wú míng (habitual energies and ignorance), while only Bodhisattvas sever both, so it is called 'Great in Severing Afflictions'. Therefore, the Dà Pǐn Jīng (Large Perfection of Wisdom Sutra) says, 'A single thought corresponding to wisdom severs immeasurable afflictions and habits.' The èr chéng (Two Vehicles) only extinguish minor offenses, and do not reach the sì chóng wǔ nì (four grave offenses and five rebellious acts), so the Āhán Jīng (Agama Sutra) says, 'King Āshéshì (Ajatasattu) fell into the [毯-炎+白] jú hell.' Bodhisattvas instantly extinguish them, so it is called 'Great in Extinguishing Offenses'. The Dà Pǐn (Large Perfection of Wisdom Sutra) says, 'If one hears this sutra, one will extinguish evil sores and leprosy.' The 59th fascicle of the Shì Lùn (Commentary) explaining the Fǎ Chēng Pǐn (Chapter on Dharma Names) says, 'Evil sores and leprosy refer to the sì chóng wǔ nì (four grave offenses and five rebellious acts).' Therefore, the sutra says, 'The king extinguished offenses,' referring to this. Lóng Guāng (Dragon Light) described the meaning of Kāi Shàn (Open Goodness) saying, 'There are six kinds of greatness: person, realm, essence, function, cause, and effect.' The latter four, such as guidance and extinguishing offenses, are included in 'Great in Function'. It also says, 'These are all called great in comparison to the small, but they are not yet illuminated.' Now, if we explain it from the horizontal perspective, it is also valid in meaning, but the words are the same while the meaning is different. What we use now only retains the two greatnesses of essence and function. Why? Because the meaning does not go beyond the middle and the provisional. The ten kinds and six kinds explained by the previous school are all 'Great in Function'. In this meaning, there are three meanings of greatness. First, it is called great in relation to the small, referring to the cause and condition of great and small. Second, it is called great in contrast to the small, which breaks the narrow and inferior disease of the Small Vehicle, with vastness. The previous sentence directly clarifies the aspect of cause and condition, while this sentence focuses on eliminating the disease. Third, it is called great in praise.
法。絕離如大火聚。而大勝義輪。以大名秤贊其本。此非大非小。強名為大耳。問。若非大非小名為大者。亦應非偏非中名為中。何故非有非無為中耶。答。義有左右。何者。若相攝明者。亦應非有非無名為大。非大非小名為中。而互相避者。各有故生故也。何者。佛常行中道。為眾生說有說無。此有此無。非是令保。義在表理。故十地經云。從有無方便。入非有非無。故即非有非無。名為中也。欲贊理極。強名摩訶。恐有還著。故云非大非小名為大也。
第二波若。波若名義。經論不同。今略出六種。一者波若。二者斑若。三者缽若。四者缽羅若。五者蔓多羅。六者摩何曼多羅。或云毗曇。此云無比法也。此翻譯不同釋論第十八卷云。波若是智慧第四十三卷云。波若是智慧。又六波羅蜜經云。波若是智慧也。道安法師造折疑論。以經無間品云。般若覺遠離。睿法師云。波若是清凈也。而開善述者云。遠離清凈等。皆是波若中用。非正波若義也。如空慧中。有忌與導等多用故。第十八卷云。波若是慧者。正翻波若。余皆義訓也。今解不然。何者。此經初云。波若非愚非智。論云。波若深重。智慧輕薄。故不可翻。故正法波若。不得以一義翻譯。而三代法師說此文者。一者云。不得以下地智慧翻上地波若也。一云
【現代漢語翻譯】 現代漢語譯本 法。它絕離於如巨大的火堆，而大勝義輪，以偉大的名義來衡量它的本質。它既非大也非小，勉強稱之為『大』。問：如果既非大也非小而稱之為『大』，那麼也應該既非偏頗也非中正而稱之為『中』。為何說非有非無才是『中』呢？答：意義在於左右兩方面。哪兩方面呢？如果相互包含說明，也應該說非有非無名為『大』，非大非小名為『中』。而相互迴避，各有其產生的緣由。什麼緣由呢？佛陀常行中道，為眾生說有說無。這種『有』和『無』，並非爲了讓人執著，意義在於表達真理。所以《十地經》說：『從有無的方便，進入非有非無。』因此，非有非無，就稱之為『中』。爲了讚歎真理的極致，勉強稱之為『摩訶』（Mahā，偉大的）。恐怕有人還會執著，所以說非大非小稱之為『大』。
第二，般若（Prajñā，智慧）。般若的名稱和意義，在經論中各有不同。現在簡略地列出六種：一者，波若（Prajñā）；二者，斑若（Bānruò）；三者，缽若（Bōruò）；四者，缽羅若（Bōluōruò）；五者，蔓多羅（Mántuōluó，真言）；六者，摩訶曼多羅（Mahā Mántuōluó，偉大的真言）。或者稱為毗曇（Abhidharma，論藏），這裡的意思是『無比之法』。這些翻譯不同。《釋論》第十八卷說，波若是智慧。《釋論》第四十三卷說，波若是智慧。又《六波羅蜜經》說，波若是智慧。道安法師撰寫的《折疑論》，引用《經無間品》說，般若覺悟遠離。睿法師說，波若是清凈。而開善法師的註疏說，遠離清凈等等，都是般若的作用，並非般若的真正含義。如同空慧之中，有忌諱和引導等多種作用。第十八卷說，波若是慧，這是正確的翻譯，其餘都是意義上的解釋。現在我解釋並非如此。為什麼呢？這部經一開始就說，波若非愚非智。《論》中說，波若深重，智慧輕薄，所以不可翻譯。所以正法波若，不能用一個意義來翻譯。而三代的法師解釋這段文字，一種說法是，不能用下地的智慧來翻譯上地的波若。一種說法是
【English Translation】 English version Dharma. It is completely detached like a great fire mass, and the Great Supreme Meaning Wheel, praises its essence with a great name. It is neither large nor small, but is forcefully called 'Great Ear'. Question: If it is neither large nor small and is called 'Great', then it should also be neither biased nor central and be called 'Central'. Why is it said that neither existence nor non-existence is 'Central'? Answer: The meaning lies in both left and right aspects. Which two aspects? If they mutually contain and explain each other, then it should also be said that neither existence nor non-existence is called 'Great', and neither large nor small is called 'Central'. But if they mutually avoid each other, each has its own reason for arising. What reason? The Buddha constantly practices the Middle Way, speaking of existence and non-existence for sentient beings. This 'existence' and 'non-existence' are not meant for clinging, but the meaning lies in expressing the truth. Therefore, the Ten Stages Sutra says: 'From the expedient of existence and non-existence, enter into neither existence nor non-existence.' Therefore, neither existence nor non-existence is called 'Central'. To praise the ultimate of truth, it is forcefully called 'Mahā' (great). Fearing that someone might still cling, it is said that neither large nor small is called 'Great'.
Second, Prajñā (wisdom). The names and meanings of Prajñā differ in various sutras and treatises. Now, six types are briefly listed: First, Prajñā; second, Bānruò; third, Bōruò; fourth, Bōluōruò; fifth, Mántuōluó (mantra); sixth, Mahā Mántuōluó (great mantra). Or it is called Abhidharma (collection of treatises), which means 'incomparable Dharma'. These translations are different. The 18th volume of the Shilun says that Prajñā is wisdom. The 43rd volume of the Shilun says that Prajñā is wisdom. Also, the Six Paramita Sutra says that Prajñā is wisdom. Dharma Master Daoan's Zheyi Lun quotes the Intermissionless Chapter of the sutra, saying that Prajñā is awakened detachment. Dharma Master Rui said that Prajñā is purity. And the commentary by Master Kaisan says that detachment, purity, etc., are all functions of Prajñā, not the true meaning of Prajñā. Just like in empty wisdom, there are many functions such as taboo and guidance. The 18th volume says that Prajñā is wisdom, which is the correct translation, and the rest are explanations of the meaning. Now my explanation is not like this. Why? This sutra begins by saying that Prajñā is neither foolish nor wise. The Treatise says that Prajñā is profound and weighty, while wisdom is light and shallow, so it cannot be translated. Therefore, the true Dharma Prajñā cannot be translated with a single meaning. And the Dharma masters of the three dynasties explained this passage, one saying that the wisdom of the lower stages cannot be used to translate the Prajñā of the upper stages. One saying is
。此說無文。不足為依所。依成論世諦品說。何者。彼品云。緣世諦心淺。緣第一義諦深。故不得以淺智慧翻深波若也。今解。正法波若。非愚非智。慧智等法。是其末用。故不得以其末翻彼本體。正法是其源。仍授波若秤。智慧是末。故與淺名多。長安睿法師。與什法師對翻大品。其序云。胡音失者。正之天竺。秦言謬者。定之字義。不得翻者即而盡。是以異名熾然。胡漢殆半。應述其言也。而經論此云智。此云慧者。欲舉一義令生信樂。非是正翻也。大品經云。波若謂諸眾生。毗婆沙那謂聲聞緣覺。阇那謂佛菩薩也。成論釋此文者。凡夫之人。依教翻癡根生無癡善根。故與波若之名。二乘見四真諦。分亦見空。故與見秤。菩薩照境決斷。故授智號也。今解。凡夫二乘菩薩皆見正法之用。凡夫唯有趣向之心。而無用道別起。仍授體名。后二者同前釋也。複次經云。說智及智處。皆名般若者。成論師云。謂教行境也。何者。教能詮智。智慧照境。境能發智。此皆波若之緣。故總名波若。而觀照波若。實是智慧。故能照境。第一義空。是智之緣。故名實相波若。何者。我心悟理即生明解。違即生惑。故此三種。其相性實異也。今解不然。何者。若有境智之別。境不生智。智不照境。即是性義不離斷常矣。今解。境能發智
。智慧照境。境智智境。境智是空境智即非境非智。平等無二。是有所辦之宗也。此不二為物所開。即名教行波若。開而不歔。即名正法波若也。既是空境空智。是以言智不失境。言境不失智。故知成論境智定異也。又成實論云。斷惑之導。唯須空慧。何者。已與執相違故也。而開善義。在東山時。說五方便。皆緣于假理。故第一法。與苦忍不為習因也。還陽州時云。五方便皆緣于真。故緣假解對退不伏進不斷。而死時云。先說謂得。何者。成論四無礙品云。何者近法住世諦智。論主答𢡼頂是也。今解。有四句。假伏中斷。中伏假斷。中假具斷。中假具伏。如斷伏義中具說也。成論師云。無始以來。所染煩惱。隨心成就。如影隨形。故修行十地。漸斷諸結也。今即不爾。許心造空。即名斷惑。無有成就。如影隨形。而迷得悟。故經云。無明即變為明。而顛倒本空寂。去無所至。故經云。明與無明。真性無二也。但佛果斷惑不斷惑以來有二。開善云。佛地即惑。此義難解。何者。若佛心起時。煩惱滅者。即應惑屬佛地也。莊嚴云。滅惑生解。如因滅果生。故佛地不即惑。若爾煩惱自滅。解不開于也。解云。常迫迮伏惑力轉弱。理應滅惑時。解力轉勝。方可生時。故雖不相經干。有存亡。理數然爾。般若義。釋論出八家。
【現代漢語翻譯】 現代漢語譯本 『智慧照境』（智慧照亮境界）。『境智智境』（境界的智慧，智慧的境界）。境界和智慧本性是空，境界即非境界，智慧也非智慧。平等而無二致，這是有所作為的宗旨。這種不二之性被外物所開啟，就叫做教、行般若（prajna，智慧）。開啟而不虛妄，就叫做正法般若。既然是空性的境界和空性的智慧，所以說智慧不離境界，說境界不離智慧。因此可知成實論（Satyasiddhi-sastra）認為境界和智慧是截然不同的。又成實論說，斷除迷惑的引導，只需要空性的智慧。為什麼呢？因為它已經與執著之相違背。而開善義，在東山的時候，說五方便（五種方便法門）都緣于假理。所以第一法，與苦忍（忍受痛苦）不作為習因。還陽州時說，五方便都緣于真理。所以緣假解對治退步，不降伏，前進不斷。而臨死時說，先前所說的是錯誤的。為什麼呢？成實論四無礙品（四種無礙解脫）說，什麼是接近法住世俗諦的智慧？論主回答說，頂是。現在解釋，有四句：假伏中斷，中伏假斷，中假具斷，中假具伏。如斷伏義中具體所說。成實論師說，從無始以來，所染的煩惱，隨心而成就，如影隨形。所以修行十地（菩薩修行的十個階段），逐漸斷除各種煩惱。現在就不是這樣。允許心造空，就叫做斷惑，沒有成就，如影隨形。而迷失而得悟，所以經中說，無明（avidya，無知）即變為明，而顛倒本性空寂，去無所至。所以經中說，明與無明，真性沒有二致。但佛果斷惑不斷惑以來有兩種說法。開善說，佛地（佛的境界）即是迷惑，這個意義難以理解。為什麼呢？如果佛心生起時，煩惱就滅了，那就應該迷惑屬於佛地。莊嚴說，滅惑生解，如因滅果生，所以佛地不即是迷惑。如果這樣，煩惱自己滅了，解不開于也。解釋說，常迫迮伏惑力轉弱，理應滅惑時，解力轉勝，方可生時，故雖不相經干，有存亡，理數然爾。般若義，釋論出八家。
【English Translation】 English version 'Intelligence illuminates the realm.' 'Realm-Wisdom, Wisdom-Realm.' Realm and wisdom are empty in nature; realm is not realm, and wisdom is not wisdom. They are equal and non-dual, which is the principle of what is to be accomplished. This non-duality, when opened by external things, is called teaching and practice prajna (wisdom). Opening without falsehood is called the Right Dharma prajna. Since it is an empty realm and empty wisdom, it is said that wisdom does not lose the realm, and the realm does not lose wisdom. Therefore, it is known that the Satyasiddhi-sastra considers realm and wisdom to be distinctly different. Furthermore, the Satyasiddhi-sastra says that the guidance to cut off delusion only requires empty wisdom. Why? Because it is already contrary to attachment to appearances. And the meaning of Kaisan, when he was in Dongshan, said that the five upayas (five expedient methods) are all based on false principles. Therefore, the first Dharma, together with suffering endurance, is not considered a habitual cause. When he was in Huanyangzhou, he said that the five upayas are all based on truth. Therefore, relying on false understanding to counteract regression, not subduing, and advancing without ceasing. And when he was dying, he said that what he said earlier was wrong. Why? The Satyasiddhi-sastra's chapter on the Four Unimpeded Eloquences says, 'What is the wisdom that is close to the Dharma residing in the worldly truth?' The author replies, 'The top is.' Now, explaining, there are four sentences: false subduing interrupts, middle subduing false interrupts, middle and false both interrupt, middle and false both subdue. As specifically stated in the meaning of cutting off and subduing. The Satyasiddhi-sastra master says that since beginningless time, the defilements that have been stained, are accomplished according to the mind, like a shadow following the form. Therefore, cultivating the ten bhumis (ten stages of Bodhisattva practice), gradually cuts off various afflictions. Now it is not like this. Allowing the mind to create emptiness is called cutting off delusion, without accomplishment, like a shadow following the form. And being lost and then enlightened, therefore the sutra says that ignorance (avidya) immediately transforms into light, and the inverted nature is originally empty and still, going nowhere. Therefore, the sutra says that light and ignorance are not different in true nature. But there are two views on whether the Buddha-fruit cuts off delusion or not. Kaisan said that the Buddha-ground (state of Buddha) is delusion, which is difficult to understand. Why? If the Buddha's mind arises, and afflictions cease, then delusion should belong to the Buddha-ground. Zhuangyan said that cutting off delusion gives rise to understanding, like the cause ceasing and the effect arising, so the Buddha-ground is not delusion. If so, afflictions cease by themselves, and understanding does not open. The explanation says that constant pressure subdues, and the power of affliction weakens. It is reasonable that when afflictions cease, the power of understanding becomes stronger, so that it can arise. Therefore, although they do not interfere with each other, there is existence and extinction, and the principle is so. The meaning of prajna, the commentary comes from eight schools.
第一家云。無漏為般若。成論主所用也。第二家云。有漏為般若。數家所用。何者。見有得道故也。第三家云。有漏無漏合為般若。第四家云。因中智慧。是般若故。經在因名般若。果薩般若也。第五家云。無漏無為不可見無對般若。第六家云。離有無四句。為般若。第七家云。前六並是也。第八家云。前六中。唯第六家所說解。是也。龍樹菩薩唯出八家而已。不復簡是非也。今解。若如前五家所執。只是般若中一片。是非般若正義。第七家合取為般若者。此舉時用。第六家云。正是般若體也。所以明般若者。諸師有二釋。一云。初教所破。是有法無諸利益。故立正因果。以破其執。既立因果。故以有相為宗。而未申本意。故第二說般若。是慧觀法師所申也。一者云。初教亦說無相。故見空得道。而言相教。從多論耳。既是略說。故第二廣說無相般若也。而釋論以十九複次。廣辨之。而無一複次因於此釋也。今略者。一二複次。第一複次云。為彌勒廣菩薩行故說般若也。第二斷邪見疑網。第三破邪見。令信入中道。第四斷有無二見。令進入中道。第五令信正法。第六複次云。為四悉檀故說般若也。第七複次云。次別大小乘故說般若。其餘複次。如論中說也。
波羅蜜第三。波羅者。亦名波伽也。波羅此云彼岸。
【現代漢語翻譯】 現代漢語譯本 第一家認為，無漏（anāsrava，指沒有煩惱的智慧）是般若（prajñā，智慧）。這是成論師所採用的觀點。 第二家認為，有漏（sāsrava，指有煩惱的智慧）是般若，這是許多論師所採用的觀點。為什麼呢？因為見到有漏才能得道。 第三家認為，有漏和無漏合起來才是般若。 第四家認為，因地中的智慧就是般若。因此，經典在因地時稱為般若，在果地時稱為薩般若（sarvajña，一切智）。 第五家認為，無漏無為、不可見、無對的才是般若。 第六家認為，離開有和無四句（catuṣkoṭi，四種可能性：有、無、亦有亦無、非有非無）才是般若。 第七家認為，前面六家的觀點都對。 第八家認為，前面六家中，只有第六家的解釋是正確的。龍樹菩薩（Nāgārjuna）只提出了這八家，沒有再進一步辨別是非。 現在我來解釋。如果像前面五家所執著的，那只是般若中的一部分，不是般若的正義。第七家將它們合起來作為般若，這是指在特定情況下使用。第六家認為，這才是般若的本體。 諸位論師對於闡明般若有兩種解釋。一種認為，初期的教法所破斥的是有法，沒有諸種利益，所以建立正因果來破除他們的執著。既然建立了因果，就以有相為宗旨，但還沒有闡述本意。所以第二次宣說般若，是慧觀法師所闡述的。 另一種認為，初期的教法也說了無相，所以見到空性才能得道，而說有相教，只是從多數論典的角度來說。既然是簡略的說法，所以第二次才廣說無相般若。而《釋論》用十九個複次來廣泛辨析，但沒有一個複次是基於這種解釋的。 現在我簡略地說一二個複次。第一個複次說，爲了彌勒（Maitreya）廣大的菩薩行才說般若。第二個是爲了斷除邪見疑網。第三個是爲了破除邪見，使人信入中道。第四個是爲了斷除有無二見，使人進入中道。第五個是爲了使人相信正法。第六個複次說，爲了四悉檀（catuḥ-siddhānta，四種成就）才說般若。第七個複次說，是爲了區分大小乘（Mahāyāna and Hīnayāna）才說般若。其餘的複次，如《釋論》中所說。 波羅蜜（pāramitā）第三。波羅（pāra）也叫波伽。波羅的意思是彼岸。
【English Translation】 English version The first school says that anāsrava (without outflows, referring to wisdom without afflictions) is prajñā (wisdom). This is the view used by the Satyasiddhi school. The second school says that sāsrava (with outflows, referring to wisdom with afflictions) is prajñā, which is used by many schools. Why? Because one can attain the path by seeing the sāsrava. The third school says that the combination of sāsrava and anāsrava is prajñā. The fourth school says that the wisdom in the cause is prajñā. Therefore, the scripture is called prajñā in the cause stage, and sarvajña (all-knowing) in the result stage. The fifth school says that anāsrava, unconditioned, invisible, and without opposition is prajñā. The sixth school says that being apart from the four sentences of existence and non-existence (catuṣkoṭi, the four possibilities: existence, non-existence, both existence and non-existence, neither existence nor non-existence) is prajñā. The seventh school says that the previous six views are all correct. The eighth school says that among the previous six, only the explanation of the sixth school is correct. Nāgārjuna Bodhisattva only presented these eight schools and did not further distinguish between right and wrong. Now I will explain. If one adheres to the previous five schools, it is only a part of prajñā and not the true meaning of prajñā. The seventh school combines them as prajñā, which refers to using them in specific situations. The sixth school says that this is the essence of prajñā. There are two explanations from the teachers on clarifying prajñā. One says that what the initial teachings refuted was the dharma of existence, which had no benefits. Therefore, the correct cause and effect were established to refute their attachment. Since cause and effect were established, existence was taken as the principle, but the original intention was not stated. Therefore, the second explanation of prajñā was expounded by Dharma Master Huiguan. The other says that the initial teachings also spoke of non-appearance, so one can attain the path by seeing emptiness. Saying the teaching of appearance is only from the perspective of many treatises. Since it was a brief explanation, the second one extensively explains the prajñā of non-appearance. The Śāstra uses nineteen further explanations to extensively analyze it, but none of the further explanations are based on this interpretation. Now I will briefly say one or two further explanations. The first further explanation says that prajñā is spoken for the sake of Maitreya's vast Bodhisattva practice. The second is to cut off the net of doubts of wrong views. The third is to break wrong views and lead people to believe and enter the Middle Way. The fourth is to cut off the two views of existence and non-existence and lead people to enter the Middle Way. The fifth is to make people believe in the correct Dharma. The sixth further explanation says that prajñā is spoken for the sake of the four siddhāntas (catuḥ-siddhānta, four kinds of accomplishments). The seventh further explanation says that prajñā is spoken to distinguish between the Mahāyāna and Hīnayāna. The remaining further explanations are as described in the Śāstra. Pāramitā (perfection) is the third. Pāra is also called Pāga. The meaning of Pāra is the other shore.
密者言度。又賢劫經云。波言岸。密者言究竟也。釋論中廣說此彼兩岸及度也。今略舉三。以示其相。第一者小乘為此岸。大乘為彼岸。何者為小乘人委曲授教。未及廣遠。名為此岸。為大根人說大乘滿教名彼岸。檀波羅蜜為中流。此行至果。名為度。而龍樹云。在海中為度。已至彼岸為到。亦眼目之異名。第二雙者。魔為此岸。佛為彼岸。中流如前也。第三雙者。世間為此岸。涅槃為彼岸。受是生死河。八正華為中流也。成論師有相為此岸。無相為彼岸。生死為此岸。涅槃為彼岸。眾惑為此岸。種智為彼岸。此即三同前釋。而實碩異也。賴殰假舍此經彼。必為度彼岸也。今則不然。無有一法以此到彼。唯遠我無我。不二名為度。度者水勉也。
明修多羅第四。三義之中。有一分名經。何者是三。一者佛口說。二者神眼見。三者光明也。如坐席眾中弟子所說也。言放光者。若入林磎答。正造論時。佛放光明。表有疑者。即入修多羅。若闕此三義者。雖有聖明之德。不入經疑。故佛在舍利弗。造阿毗曇。迦旃延造毗勒論。曇摩陳那比丘尼亦造論。皆名為論也。如外典聖人所說。名為經。賢人所吐。名為書也。修多羅。略有三名。謂修多羅。修嵐林。修多懶。而經論翻譯不同。仁王經云法本。大經與雜心云契經。成
【現代漢語翻譯】 現代漢語譯本：『密』的意思是『度』（到達彼岸）。《賢劫經》中說，『波言岸』，『密』的意思是『究竟』。釋論中廣泛地解釋了此岸、彼岸以及『度』的含義。現在簡要地舉出三種，來顯示它們的相狀。第一種，小乘是此岸，大乘是彼岸。為什麼呢？因為小乘是為根器小的眾生詳細地傳授教義，還沒有達到廣博深遠的境界，所以稱為此岸。為根器大的眾生宣說圓滿的大乘教義，稱為彼岸。檀波羅蜜（佈施）是中流。通過這種修行達到結果，稱為『度』。龍樹菩薩說，在海中是『度』，已經到達彼岸是『到』，這也是眼和目的不同名稱。第二種，魔是此岸，佛是彼岸。中流和前面一樣。第三種，世間是此岸，涅槃（寂滅）是彼岸。承受的是生死之河，八正道是中流。成實論師認為，有相是此岸，無相是彼岸。生死是此岸，涅槃是彼岸。各種迷惑是此岸，一切種智（佛的智慧）是彼岸。這三種情況和前面的解釋相同，但實際上意義深遠不同。依賴於捨棄此岸到達彼岸，必定是爲了度過彼岸。但現在不是這樣，沒有一種法可以從此岸到達彼岸，只有遠離有我、無我的二元對立，才稱為『度』。『度』的意思是努力向前。』 現代漢語譯本：『闡明修多羅（經）第四。在三種含義之中，有一部分稱為『經』。哪三種含義呢？第一種是佛親口所說，第二種是神眼所見，第三種是光明。例如在坐席的聽眾中弟子所說。說到放光，如果在林間或山谷中回答問題，或者正在造論的時候，佛放出光明，表明有疑問的地方，就納入修多羅（經）。如果缺少這三種含義，即使有聖明的德行，也不能納入經的範疇。所以佛在舍衛城，舍利弗造《阿毗曇》，迦旃延造《毗勒論》，曇摩陳那比丘尼也造論，都稱為『論』。就像外道的聖人所說，稱為『經』，賢人所說，稱為『書』。修多羅（經），略有三種名稱，即修多羅，修嵐林，修多懶。而經論的翻譯不同。《仁王經》中稱為『法本』，《大經》和《雜心》中稱為『契經』。
【English Translation】 English version: 'Mi' means 'to cross over' (to reach the other shore). The Xianjie Jing (Sutra of the Wise Kalpa) says, 'Boyan An', 'Mi' means 'ultimate'. The commentaries extensively explain this shore, the other shore, and the meaning of 'crossing over'. Now, three are briefly mentioned to show their aspects. First, the Hinayana (Small Vehicle) is this shore, and the Mahayana (Great Vehicle) is the other shore. Why? Because the Hinayana teaches in detail to beings of lesser capacity, not yet reaching the broad and profound realm, so it is called this shore. Explaining the complete Mahayana teachings to beings of great capacity is called the other shore. Dana Paramita (giving) is the middle stream. Through this practice, reaching the result is called 'crossing over'. Nagarjuna says, being in the sea is 'crossing over', having already reached the other shore is 'arriving', which is also a different name for the eye and the goal. Second, Mara (demon) is this shore, and the Buddha is the other shore. The middle stream is the same as before. Third, Samsara (the world) is this shore, and Nirvana (extinction) is the other shore. What is endured is the river of birth and death, and the Eightfold Noble Path is the middle stream. The Chengshi Lun (Tattvasiddhi Shastra) masters believe that the conditioned is this shore, and the unconditioned is the other shore. Birth and death is this shore, and Nirvana is the other shore. All delusions are this shore, and Sarvajna (Buddha's omniscience) is the other shore. These three situations are the same as the previous explanations, but in reality, the meanings are profound and different. Relying on abandoning this shore to reach the other shore is certainly to cross over to the other shore. But now it is not like this, there is no Dharma (teaching) that can go from this shore to the other shore, only by staying away from the duality of self and no-self is it called 'crossing over'. 'Crossing over' means striving forward.' English version: 'Explaining the Sutra (Sutra) Fourth. Among the three meanings, one part is called 'Sutra'. What are the three meanings? The first is what the Buddha said personally, the second is what is seen by divine eyes, and the third is light. For example, what the disciples said in the assembly. Speaking of emitting light, if answering questions in the forest or valley, or when creating a treatise, the Buddha emits light, indicating that if there are doubts, it is included in the Sutra (Sutra). If these three meanings are lacking, even if there is sagely virtue, it cannot be included in the category of Sutra. Therefore, the Buddha was in Shravasti, Shariputra created the Abhidhamma, Katyayana created the Pili Lun, and the Bhikkhuni Dhammadinna also created treatises, all of which are called 'treatises'. Just like what the sages of external paths say is called 'Sutra', and what the wise say is called 'books'. Sutra (Sutra) has three names in brief, namely Sutra, Xiulanlin, and Xiuduo Lan. And the translations of Sutras and treatises are different. In the Renwang Jing (Sutra of Humane Kings), it is called 'Dharma Root', and in the Da Jing (Great Sutra) and Zaxin (Samayukta-hrdaya-sastra), it is called 'Matching Sutra'.
論云。直說聖言。或經云經也。言經者。有時一云。直別經論之異。如聖說名經。異人說名書。非翻修多羅也。
明序第五。從來釋者。序是由漸義。若非時方人正教無由。故所因謂之序也。而序訓有三。一屋。二舒。三王也。天子正坐大極殿。諸臣所居。左庠右序。若謂王所從。庠序而進。不得直就。說之時。必因五事。不得頓說。故以序品初。以況聖義耳。既有時方人者。教自開敷。詔之序也。正行教也。名為王者往也。如王命之事道而不塞。非命之事。應而不行者也 秡渠者。此云品也。義類不同。謂之品也。若具言。應言佛陀槃遮摩訶般若波羅蜜。此云修多羅。凡說法有五。一佛。二弟子。三諸天。四仙人。五化人。故簡聖餘名。故云佛說。記胡來經本有經名字。皆題經初。故皆唯道安法師竺法真。欲令易故。以題內面也。
第二辨宗體。有五重。第一明體。第二明宗。第三簡因果。第四明長短。第五辨遠近。
明體凡有四釋。第一家云。以理為正經。何者如拖多多羅長者。以五陰十二入十八界。檢魔所說陰十三入十九界。故理是正。經文云是傍。如龍光云。理為能印。文為所印。第二靈味寺實法師云。教理相合。因成假為經。何者。文理相科合為經。偏即非經。故外道有教無理。如蟲食
【現代漢語翻譯】 現代漢語譯本：論中說，直接宣說聖人的言語，或者經典中稱為『經』。稱之為『經』，有時是爲了區別于其他的經論。例如，聖人所說是『經』，其他人所說是『書』，並非翻譯Sūtra（修多羅）。
第五是闡明序言。按照以往的解釋，序言有循序漸進的含義。如果沒有適當的時間、地點、人物和正確的教義，教化就無法展開，所以作為原因的被稱為『序』。『序』有三種含義：一是房屋，二是舒展，三是王者。天子端坐在太極殿上，眾臣居住在左邊的庠和右邊的序。如果說王者由此出發，從庠序而進，不能直接就位。宣說佛法時，必須依據五事（時間、地點、說法者、聽法者、所說法），不能一下子全部說出，所以用序品開始，來比喻聖人的教義。既然有了適當的時間、地點和人物，教義自然會展開，這就是詔令的『序』。『正』是正行教化。『王』意味著前往，如同君王的命令暢通無阻，不是君王命令的事情，即使迴應也不執行。
『秡渠』，這裡的意思是『品』。義理類別不同，稱為『品』。如果完整地說，應該說『佛陀槃遮摩訶般若波羅蜜』（Buddha-pañca-mahā-prajñā-pāramitā），這裡翻譯為『修多羅』（Sūtra）。凡是說法有五種：佛（Buddha），弟子，諸天，仙人，化人。所以要區分聖人的說法和其他人的說法，所以說是『佛說』。記載胡人傳來的經書原本都有經名，都題寫在經書的開頭。所以只有道安法師和竺法真，爲了方便閱讀，才把經名題寫在經書的內面。
第二是辨明宗體，有五重含義。第一是闡明體，第二是闡明宗，第三是區分因果，第四是闡明長短，第五是辨別遠近。
闡明體，一般有四種解釋。第一家認為，以理為正經。為什麼呢？例如拖多多羅長者（Toda-tara），用五陰（pañca-skandha）、十二入（dvādaśa-āyatana）、十八界（aṣṭādaśa-dhātu）來檢驗魔所說的陰十三入十九界，所以理是正，經文是傍。如同龍光所說，理是能印，文是所印。第二種是靈味寺實法師認為，教理相合，因成假為經。為什麼呢？文理相互配合才成為經，偏頗就不是經。所以外道有教無理，如同蟲子啃食。
【English Translation】 English version: The treatise says, directly speaking the words of the saints, or what is called 'Sūtra' in the scriptures. Calling it 'Sūtra' is sometimes to distinguish it from other treatises. For example, what the saints say is 'Sūtra', and what others say is 'book', not a translation of Sūtra (修多羅).
Fifth is to clarify the preface. According to previous interpretations, the preface has the meaning of gradual progress. If there is no proper time, place, person, and correct doctrine, the teaching cannot be unfolded, so what is the cause is called 'preface'. 'Preface' has three meanings: first, a house; second, to stretch; and third, a king. The Son of Heaven sits upright in the Hall of Supreme Harmony, and the ministers reside in the left Xiang and right Xu. If it is said that the king departs from this, advancing from Xiang Xu, he cannot directly take his place. When expounding the Dharma, it must be based on five things (time, place, speaker, listener, and what is spoken), and cannot be said all at once, so the chapter on the preface begins to illustrate the teachings of the saints. Since there is a proper time, place, and person, the teaching will naturally unfold, which is the 'preface' of the edict. 'Zheng' means to practice teaching correctly. 'King' means to go, just as the king's orders are unimpeded, and things that are not the king's orders, even if responded to, will not be carried out.
'Baqi', here it means 'chapter'. Categories of meaning are different, called 'chapter'. If you say it completely, you should say 'Buddha-pañca-mahā-prajñā-pāramitā' (佛陀槃遮摩訶般若波羅蜜), which is translated here as 'Sūtra' (修多羅). There are five kinds of Dharma speaking: Buddha (佛陀), disciples, devas, immortals, and transformed beings. Therefore, it is necessary to distinguish the sayings of the saints from the sayings of others, so it is said that 'Buddha said'. It is recorded that the scriptures brought by the Hu people originally had scripture names, which were written at the beginning of the scriptures. Therefore, only Dharma Master Dao'an and Zhu Fozhen wrote the scripture names on the inside of the scriptures in order to make them easier to read.
The second is to distinguish the doctrine and substance, which has five important meanings. The first is to clarify the substance, the second is to clarify the doctrine, the third is to distinguish cause and effect, the fourth is to clarify the length, and the fifth is to distinguish the near and far.
Clarifying the substance generally has four explanations. The first family believes that reason is the correct scripture. Why? For example, Toda-tara (拖多多羅長者) used the five skandhas (pañca-skandha), twelve āyatanas (dvādaśa-āyatana), and eighteen dhātus (aṣṭādaśa-dhātu) to examine the thirteen āyatanas and nineteen dhātus said by the demon, so reason is correct and the scripture is secondary. As Longguang said, reason is the able seal, and the text is the sealed. The second is that Dharma Master Shi of Lingwei Temple believes that teaching and reason are combined, and cause becomes a temporary scripture. Why? The combination of text and reason becomes a scripture, and bias is not a scripture. Therefore, heretics have teaching but no reason, like insects eating.
木也。而成論云。異法一時。具曰因成假。若如此釋。直是因成假也。第三靈耀寺盛法師云。文是文經。理是理經。教理各是經耳。何者。文能詮理。理是所詮。教詮教能詮教理所並是經也。第四太創寺宗法師。與白馬寺要法法師。以教為經。此開善寺之師也。開善師云。十四種色中。色聲兩塵。是經體也。后時營法師加觸也。何者。闇中摩石碑。即知字義。故聲觸皆是經體也。成論云。是音聲性法入所攝故。五塵中唯是法塵。何者。詮辨之功。於行乃得。故攝入法塵也。今解。萬法無非是經。何者。色表有色。心表為心。諸法例然。故緣覺悟緣。雖而得道。豈有教耶。一方所須。各是所主。故香積佛香作佛必。釋迦化土。以音聲作事。此化緣不同故也。善見毗婆沙中。阿難以七義。明修多羅。一發。二善語。三秀出。四經強。五涌泉。六繩墨。七綖也。凡為佛語。必有所詮之實。外道言詮之教無理。以內外相望者。佛有妙開之實。謂之徴發。既有當之絕。名為善言。開發妙理。名為秀出教理相開。謂之住強。南北為住。東西為強也。詮理無窮。謂之涌泉。裁形就正。名繩墨。以教持理。如糸補衣。謂之綖。且胡見賣系之肆。謂之修多羅也。阿毗曇以五義辨之。一云出生。二顯示。三涌泉。四繩墨。五結鬘。準可知也
【現代漢語翻譯】 現代漢語譯本 木也。《成實論》說：『異法一時。』完整地說就是因成假。如果這樣解釋，就只是因成假了。第三種說法是靈耀寺盛法師說：『文是文經，理是理經，教理各自都是經。』為什麼呢？因為文字能夠詮釋道理，道理是被文字所詮釋的。教、詮釋教的文字、教理所詮釋的道理，都可稱為經。第四種說法是太創寺宗法師與白馬寺要法法師，認為教就是經。這是開善寺之師的觀點。開善師說：『十四種色法中，色塵和聲塵是經的本體。』後來營法師又加上了觸塵。為什麼呢？因為在黑暗中觸控石碑，就能知道文字的意義，所以聲塵和觸塵都是經的本體。《成實論》說：『這是音聲性法所攝。』五塵中只有法塵是經的本體。為什麼呢？因為詮釋辨析的功用，在於修行才能獲得，所以攝入法塵。現在解釋，萬法沒有不是經的。為什麼呢？因為色法表述有色之法，心法表述為心之法，各種法都是如此。所以緣覺通過覺悟因緣而得道，難道需要教法嗎？一方所需要的，各自是其所主的。所以香積佛用香氣作佛事，釋迦牟尼佛在娑婆世界用音聲作佛事，這是因為教化因緣不同。在《善見毗婆沙》中，阿難用七種意義來闡明修多羅（Sutra，經）：一是發，二是善語，三是秀出，四是經強，五是涌泉，六是繩墨，七是綖。凡是佛所說的話，必定有所詮釋的真實內容。外道的言詮之教沒有道理，以內外相對比來看，佛有巧妙開啟真實之義，這叫做『徴發』。既有恰當的斷絕，名為『善言』。開發微妙的道理，名為『秀出』。教理相互開啟，叫做『住強』，南北為住，東西為強。詮釋道理無窮無盡，叫做『涌泉』。裁剪形狀使之端正，名叫『繩墨』。用教法來保持道理，如同用絲線補衣服，叫做『綖』。而且胡人所見的賣線的店舖，就叫做修多羅（Sutra，經）。《阿毗曇》用五種意義來辨別修多羅（Sutra，經）：一是出生，二是顯示，三是涌泉，四是繩墨，五是結鬘。參照這些就可以理解了。
【English Translation】 English version It is wood. And the Cheng Shi Lun (Tattvasiddhi Shastra, Treatise on the Accomplishment of Reality) says: 'Different dharmas exist at one time.' To state it completely, it is 'cause-conditioned fabrication'. If explained in this way, it is simply 'cause-conditioned fabrication'. The third explanation is from Dharma Master Sheng of Lingyao Temple, who said: 'The text is the text of the Sutra (scripture), the principle is the principle of the Sutra (scripture), teachings and principles are each Sutras (scriptures).' Why? Because the text can explain the principle, and the principle is what the text explains. The teaching, the text that explains the teaching, and the principle that the teaching explains, can all be called Sutras (scriptures). The fourth explanation is from Dharma Master Zong of Taichuang Temple and Dharma Master Yaofa of Baima Temple, who consider the teaching to be the Sutra (scripture). This is the view of the teacher of Kaisan Temple. The Kaisan teacher said: 'Among the fourteen types of rupa (form), rupa-dhatu (form-element) and shabda-dhatu (sound-element) are the substance of the Sutra (scripture).' Later, Dharma Master Ying added sprashtavya-dhatu (touch-element). Why? Because by touching a stone tablet in the dark, one can know the meaning of the words, so shabda-dhatu (sound-element) and sprashtavya-dhatu (touch-element) are both the substance of the Sutra (scripture). The Cheng Shi Lun (Tattvasiddhi Shastra, Treatise on the Accomplishment of Reality) says: 'This is because it is included in the dharma-dhatu (dharma-element) of sound nature.' Among the five dhatus (elements), only dharma-dhatu (dharma-element) is the Sutra (scripture). Why? Because the function of explanation and discernment can only be obtained through practice, so it is included in dharma-dhatu (dharma-element). Now, explaining, all dharmas (phenomena) are nothing but the Sutra (scripture). Why? Because rupa (form) represents the rupa (form) of existence, and citta (mind) represents the citta (mind) of being. All dharmas (phenomena) are the same. Therefore, a pratyekabuddha (solitary Buddha) attains enlightenment through awakening to conditions, so is teaching needed? What is needed in one place is what is mastered there. Therefore, Gandhakuta Buddha (Buddha of Fragrant Accumulation) uses fragrance to perform Buddha-work, while Shakyamuni Buddha (釋迦牟尼佛) uses sound to perform Buddha-work in Saha World (娑婆世界). This is because the conditions for transformation are different. In the Samantapasadika (Good Seeing Vinaya Commentary), Ananda (阿難) uses seven meanings to clarify Sutra (修多羅): first, uddesa (發, arising); second, subhasita (善語, well-spoken words); third, udana (秀出, outstanding); fourth, sutrabandha (經強, strong binding of the Sutra); fifth, uttarana (涌泉, gushing spring); sixth, rajju (繩墨, measuring line); and seventh, sivani (綖, sewing thread). All words spoken by the Buddha must have a real content to be explained. The teachings of external paths have no reason. When comparing the internal and external, the Buddha has the real meaning of subtle opening, which is called uddesa (徴發, arising). Having an appropriate severance is called subhasita (善言, well-spoken words). Developing subtle principles is called udana (秀出, outstanding). The mutual opening of teaching and principle is called sutrabandha (住強, strong binding of the Sutra), north and south are sthita (住, abiding), and east and west are bandha (強, strong). Explaining the principle is endless, which is called uttarana (涌泉, gushing spring). Cutting the shape to make it upright is called rajju (繩墨, measuring line). Using teaching to maintain the principle is like using thread to mend clothes, which is called sivani (綖, sewing thread). Moreover, the shop selling thread seen by the Hu (胡, barbarian) people is called Sutra (修多羅). The Abhidhamma (阿毗曇) uses five meanings to distinguish Sutra (修多羅): first, janana (出生, birth); second, prakasha (顯示, display); third, uttarana (涌泉, gushing spring); fourth, rajju (繩墨, measuring line); and fifth, mala (結鬘, garland). It can be understood by referring to these.
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第二明宗。成論師釋。若以色聲為經體者。體異於宗。若以所詮為經體者。體之是宗。而以所辨為宗也。辨宗有三家。第一新安耀法師云。以境智為宗。何者。非境無以生智。非智無以顯境。境智于𧂐。是聖義。故以境智。合為經宗也。第二家𧜣法師云。權實二智為宗。此法師只存四時。故般若維摩。合為第二。故以二智。為二宗也。第三治城道法師云。唯實智為宗。何者。第一義空。諸法之本。世諦是末。故以照一真智為宗。照末為傍。故實智為宗也。今經境智。皆從不二起。故非境非智。是體宗。是境智智境聖未用。
第三明因果。莊嚴云。波若唯止於因。不通於果。故經云。在因波若。至果薩波若。又云。般若有佛法。有二乘法。是菩薩法。又云。欲得一切種智果。當學波若波羅蜜。故知唯止於因也開善云。波若通因果。所以通因果者。大經云。解脫之法。亦非涅槃。摩訶波若。亦非涅槃。又勝鬘經云。明佛智所斷。佛菩提智所斷。羅漢悟波若。是胡悟。故智通因果也。今解波若非有智。非因非果。以因怙為因。以果怙為果。故在因名般若。至果名薩波若。因名十地。果名法界。因名佛性。果名涅槃。此皆隨所辨說。更無異法。而或者迷名生法癡有斷爭訟耳。
第四辨壽命長短。成論師
【現代漢語翻譯】 第二，闡明宗旨。成論師（Cheng Lun Master）解釋說：如果以色、聲作為經文的本體，那麼本體就不同於宗旨。如果以經文所詮釋的內容作為本體，那麼本體就是宗旨。而這裡是以經文所辨明的內容作為宗旨。辨明宗旨有三家觀點。第一家是新安耀法師（Xin'an Yao Dharma Master），他認為以境（境，object of perception）和智（智，wisdom）為宗旨。為什麼呢？沒有境，就無法產生智；沒有智，就無法顯現境。境和智對於𧂐（𧂐，unknown）來說，是聖義。所以將境和智合在一起，作為經文的宗旨。第二家是𧜣法師（𧜣 Dharma Master），他認為權智（權智，expedient wisdom）和實智（實智，true wisdom）兩種智慧為宗旨。這位法師只保留四時（四時，four periods of time）。所以將《般若經》（Prajna Sutra）和《維摩經》（Vimalakirti Sutra）合為第二。因此以兩種智慧作為兩種宗旨。第三家是治城道法師（Zhicheng Dao Dharma Master），他認為只有實智（實智，true wisdom）才是宗旨。為什麼呢？第一義空（第一義空，ultimate emptiness）是諸法的根本，世諦（世諦，conventional truth）是末。所以以照見一真（照見一真，illuminating the one true reality）的智慧為宗旨，照見末為輔助。因此實智是宗旨。現在這部經的境和智，都是從不二（不二，non-duality）中產生的。所以非境非智，是體宗（體宗，essence and tenet）。是境智智境（境智智境，object of wisdom, wisdom of object）聖未用（聖未用，sages have not used）。 第三，闡明因果。莊嚴（Zhuangyan）認為，《般若經》（Prajna Sutra）只停留在因（因，cause）上，不通達果（果，effect）。所以經中說：『在因時是般若（Prajna），到達果時是薩波若（Sarvajna，一切智）。』又說：『般若（Prajna）有佛法（Buddha Dharma），有二乘法（two vehicles' Dharma），是菩薩法（Bodhisattva Dharma）。』又說：『想要得到一切種智果（Sarvajna fruit），應當學習般若波羅蜜（Prajnaparamita）。』所以知道《般若經》（Prajna Sutra）只停留在因上。開善（Kaisan）認為，《般若經》（Prajna Sutra）通達因果。之所以通達因果，是因為《大般涅槃經》（Mahaparinirvana Sutra）中說：『解脫之法，也不是涅槃（Nirvana）。摩訶般若（Mahaprajna），也不是涅槃（Nirvana）。』又《勝鬘經》（Srimala Sutra）中說：『闡明佛智所斷，佛菩提智所斷。羅漢（Arhat）領悟般若（Prajna），是胡亂領悟。』所以智慧通達因果。現在解釋般若（Prajna）並非有智，非因非果。以因的依怙作為因，以果的依怙作為果。所以在因時名為般若（Prajna），到達果時名為薩波若（Sarvajna）。因名為十地（ten bhumis），果名為法界（Dharmadhatu）。因名為佛性（Buddha-nature），果名為涅槃（Nirvana）。這些都是隨著所辨明的內容而說的，更沒有其他不同的法。而有的人迷惑于名相，產生法癡（Dharma attachment），有斷滅的爭論罷了。 第四，辨別壽命長短。成論師（Cheng Lun Master）
【English Translation】 Second, clarifying the doctrine. The Cheng Lun Master explains: If form and sound are taken as the substance of the sutra, then the substance is different from the doctrine. If what the sutra explains is taken as the substance, then the substance is the doctrine. Here, what the sutra elucidates is taken as the doctrine. There are three schools of thought on clarifying the doctrine. The first is Xin'an Yao Dharma Master, who believes that the object (境, object of perception) and wisdom (智, wisdom) are the doctrine. Why? Without the object, wisdom cannot arise; without wisdom, the object cannot be revealed. The object and wisdom, for 𧂐, are sacred meanings. Therefore, the object and wisdom are combined as the doctrine of the sutra. The second is 𧜣 Dharma Master, who believes that expedient wisdom (權智, expedient wisdom) and true wisdom (實智, true wisdom) are the doctrine. This Dharma Master only retains the four periods of time. Therefore, the Prajna Sutra and the Vimalakirti Sutra are combined as the second. Thus, the two wisdoms are taken as two doctrines. The third is Zhicheng Dao Dharma Master, who believes that only true wisdom (實智, true wisdom) is the doctrine. Why? Ultimate emptiness (第一義空, ultimate emptiness) is the root of all dharmas, and conventional truth (世諦, conventional truth) is the end. Therefore, illuminating the one true reality (照見一真, illuminating the one true reality) is taken as the doctrine, and illuminating the end is auxiliary. Thus, true wisdom is the doctrine. Now, the object and wisdom of this sutra both arise from non-duality (不二, non-duality). Therefore, neither object nor wisdom is the essence and tenet (體宗, essence and tenet). Object of wisdom, wisdom of object (境智智境, object of wisdom, wisdom of object) sages have not used (聖未用, sages have not used). Third, clarifying cause and effect. Zhuangyan believes that the Prajna Sutra only stays at the cause (因, cause) and does not reach the effect (果, effect). Therefore, the sutra says: 'At the cause, it is Prajna; at the effect, it is Sarvajna (一切智, omniscience).' It also says: 'Prajna has the Buddha Dharma, the Dharma of the two vehicles, and the Bodhisattva Dharma.' It also says: 'If you want to obtain the fruit of Sarvajna (一切種智果, fruit of omniscience), you should study Prajnaparamita.' Therefore, it is known that the Prajna Sutra only stays at the cause. Kaisan believes that the Prajna Sutra penetrates cause and effect. The reason why it penetrates cause and effect is that the Mahaparinirvana Sutra says: 'The Dharma of liberation is also not Nirvana. Mahaprajna is also not Nirvana.' Also, the Srimala Sutra says: 'Clarifying what is severed by the Buddha's wisdom, what is severed by the Buddha's Bodhi wisdom. Arhats realize Prajna, but it is a confused realization.' Therefore, wisdom penetrates cause and effect. Now, explaining Prajna is not having wisdom, neither cause nor effect. Taking the refuge of the cause as the cause, and taking the refuge of the effect as the effect. Therefore, at the cause, it is called Prajna; at the effect, it is called Sarvajna. The cause is called the ten bhumis, and the effect is called Dharmadhatu. The cause is called Buddha-nature, and the effect is called Nirvana. These are all said according to what is elucidated, and there is no other different Dharma. But some people are confused by names and forms, generate Dharma attachment, and have disputes about annihilation. Fourth, distinguishing the length of lifespan. The Cheng Lun Master
說不同。云初教佛壽八十年。第二佛壽無量。故釋論佛有二種。一者父母法身即是經中常身佛也。二者法性身。壽命無量。光明無量。即是經中特尊佛也。又大品云。欲得壽命。當學波若波羅蜜又釋論婆伽梵子。一村眾生。猶壽命長。何況佛度無量眾生。故壽命無量。第三七百阿僧祇。第四如法華中說。第五明常住。一云。初教與第二品。是八十。若爾云何示特尊佛耶。解云。八十年即現特尊佛。非別有佛也。慧觀師義。自第二已明常也。今解不爾。何者。經說無定。或云七十九年。或云八十五年。又阿含經云。佛壽無量。別有凈土。唯現余報耳。若爾云何定報耶。若一往判者。初教八十。第二教佛壽無量。此是長短方便。故言長不失短。短不失長。是因緣。
第五明遠近。成論師云。初教明唯成道。不明前世所行。故彌勒經云。此阿逸多具凡夫未斷諸漏者。謂此也。自第二始開佛道長遠。故大品第八卷云。于華嚴城燃燈佛所。不離六波羅蜜。為無所得。又云。彌勒已修六波羅蜜。為無所得。故此皆明前得道。故自第二長遠矣。今則不爾。只是近遠方便。故近而無暫。遠而無久。豈有遠近之異乎。而或者執遠近之方。執近失遠。持遠失近。故墮有所得斷常。今解。無礙法門何義。豈長短不可定。謂如當說也。
【現代漢語翻譯】 現代漢語譯本： 說的是佛的壽命長短不同。有人說，最初教化時，佛的壽命是八十年。而第二種說法是，佛的壽命是無量的。所以《釋論》中說佛有兩種身：第一種是父母所生的法身，也就是經中所說的常身佛。第二種是法性身，壽命無量，光明無量，也就是經中所說的特尊佛（具有特殊尊榮的佛）。 另外，《大品般若經》中說：『想要獲得長壽，應當學習般若波羅蜜（智慧到彼岸）。』《釋論》中說，婆伽梵（佛的尊稱）的兒子，即使是一個村莊的眾生，壽命也很長，更何況佛度化無量眾生，所以壽命是無量的。第三種說法是七百阿僧祇（極大的數字單位）。第四種說法如《法華經》中所說。第五種說法是說明常住（永恒存在）。 有人說，最初的教化和第二品所說的是八十年。如果這樣，又怎麼能顯示特尊佛呢？解釋說，八十年即是顯現特尊佛，並非另外有一個佛。慧觀法師的觀點是，從第二種說法開始就說明了常住。現在的解釋不是這樣。為什麼呢？因為經書上說的沒有定論，有的說是七十九年，有的說是八十五年。另外，《阿含經》中說，佛的壽命是無量的，另外有凈土（清凈的國土），只是顯現剩餘的果報罷了。如果這樣，又怎麼能確定是果報呢？如果從一種角度來判斷，最初教化時是八十年，第二種教化時佛的壽命是無量的，這是一種長短的方便說法。所以說長不失去短，短不失去長，這是因緣（條件）。 第五是說明遠近。成論師說，最初的教化只說明瞭成道，沒有說明前世所做的事情。所以《彌勒經》中說：『這位阿逸多（彌勒菩薩的別名）還具有凡夫的身份，沒有斷除各種煩惱。』說的就是這種情況。從第二種說法開始，才開始闡述佛道的長遠。所以《大品般若經》第八卷中說：『在華嚴城燃燈佛（過去佛）那裡，不離開六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧），是爲了不執著于有所得。』又說：『彌勒菩薩已經修習了六波羅蜜，爲了不執著于有所得。』所以這些都說明了前世已經得道。因此，從第二種說法開始，就說明了佛道的長遠。現在的解釋不是這樣，這只是遠近的方便說法。所以近沒有暫時的，遠沒有長久的，哪裡有什麼遠近的差別呢？而有的人執著于遠近的說法，執著于近就失去了遠，執著于遠就失去了近，所以墮入了有所得的斷常（斷滅和永恒）的邪見。現在的解釋是，無礙法門（沒有障礙的佛法）是什麼意思呢？難道是說長短不可以確定嗎？就像下面將要說的那樣。
【English Translation】 English version: It speaks of the differences in the Buddha's lifespan. Some say that during the initial teachings, the Buddha's lifespan was eighty years. The second view is that the Buddha's lifespan is immeasurable. Therefore, the 'Shilun' states that the Buddha has two bodies: the first is the Dharma body born of parents, which is the 'constant body Buddha' mentioned in the scriptures. The second is the Dharma-nature body, with immeasurable lifespan and immeasurable light, which is the 'especially honored Buddha' (having special honor) mentioned in the scriptures. Furthermore, the 'Mahaprajnaparamita Sutra' says: 'If you want to obtain longevity, you should study Prajnaparamita (wisdom to the other shore).' The 'Shilun' says that the son of Bhagavan (an honorific title for the Buddha), even if he is a villager, has a long lifespan, let alone the Buddha who saves countless beings, so his lifespan is immeasurable. The third view is seven hundred Asamkhya (extremely large numerical unit). The fourth view is as described in the 'Lotus Sutra'. The fifth view is to explain permanence (eternal existence). Some say that the initial teachings and the second chapter refer to eighty years. If so, how can the especially honored Buddha be shown? The explanation is that eighty years is the manifestation of the especially honored Buddha, not a separate Buddha. The view of Dharma Master Huiguan is that permanence is explained from the second view onwards. The current explanation is not like this. Why? Because what is said in the scriptures is not definitive; some say seventy-nine years, and some say eighty-five years. Furthermore, the 'Agama Sutra' says that the Buddha's lifespan is immeasurable, and there is a separate Pure Land (pure land), only manifesting the remaining karmic retribution. If so, how can it be determined as retribution? If judged from one perspective, the initial teachings were eighty years, and the second teachings state that the Buddha's lifespan is immeasurable; this is a convenient way of speaking about length. Therefore, it is said that long does not lose short, and short does not lose long; this is cause and condition (hetu-pratyaya). Fifth is to explain near and far. The Chengshi master says that the initial teachings only explain enlightenment and do not explain the actions of previous lives. Therefore, the 'Maitreya Sutra' says: 'This Ajita (another name for Maitreya Bodhisattva) still has the status of an ordinary person and has not cut off various afflictions.' This is what it refers to. From the second view onwards, the length of the Buddha's path is elaborated. Therefore, the eighth volume of the 'Mahaprajnaparamita Sutra' says: 'At Dipankara Buddha (past Buddha) in Huayan City, without leaving the six paramitas (dana, shila, kshanti, virya, dhyana, prajna), it is for non-attachment to attainment.' It also says: 'Maitreya Bodhisattva has already practiced the six paramitas, for non-attachment to attainment.' Therefore, these all explain that enlightenment has already been attained in previous lives. Therefore, from the second view onwards, the length of the Buddha's path is explained. The current explanation is not like this; this is just a convenient way of speaking about near and far. Therefore, near has no temporality, and far has no permanence; where is the difference between near and far? But some people are attached to the sayings of near and far, attached to near and lose far, attached to far and lose near, so they fall into the wrong view of permanence and annihilation (sassata-uccheda-vada) with attachment to attainment. The current explanation is, what is the meaning of the unobstructed Dharma gate (unobstructed Dharma)? Is it that length cannot be determined? It is as will be said below.
第三會教。成論師云。佛教不出三。一者頓教。如華嚴大乘等也。二者偏方不定教。如勝鬘金光明遺教佛藏經等也。三者漸教。如四阿含及涅槃是也。就漸教中。有二教。一者諸法師。作四教。阿含為初。波若維摩思益法鼓楞伽等為第二。法華為第三。涅槃為第四也。所以波若思益。合為第二者。大品經諸天子云。見第二法輪。思益云。見第二法輪也。作五教師不同。兩義本是慧觀師所說也。一家云。阿含為初。禪經為第二。波若維摩法鼓等為第三。法華為第四。涅槃為第五也。一家云。阿含為初經。維摩思益法鼓為第二。法華為第三。波若為第四。涅槃為第五。所以波若為第四者。釋論云。須菩提聞法華。舉手低頭。皆成佛道。是故今問退不退。故知法華故后也。廣州大亮法師云。五時阿含為初。離三藏為第二。如優婆塞經也。波若維摩思益法鼓為第三。法華為第四。涅槃為第五也。慧觀法師云。阿含為初。波若為第二。維摩思益等為第三。法華為第四。涅槃為第五也。二經同云見第二法輪者。一是為小中。第二是大中。第二也。開善寺所述也。今解。半滿兩教。何者。經中唯說半滿兩處。又釋論第百云。法雲波若。是顯現教。法華涅槃。是秘密教。若爾維摩波若等。還淺深法華等乎。
次辨五家味相
【現代漢語翻譯】 現代漢語譯本： 第三會教。成論師說，佛教不出三種教法：一是頓教，如《華嚴經》等大乘經典；二是偏方不定教，如《勝鬘經》、《金光明經》、《遺教經》、《佛藏經》等；三是漸教，如《四阿含經》及《涅槃經》。 就漸教中，又有兩種分法。一種是諸法師所作的四教判：以《阿含經》為初教，《般若經》、《維摩經》、《思益經》、《法鼓經》、《楞伽經》等為第二教，《法華經》為第三教，《涅槃經》為第四教。之所以將《般若經》、《思益經》合為第二教，是因為《大品經》中諸天子說『見第二法輪』，《思益經》中也說『見第二法輪』。作五教的法師說法不同，這兩種意義最初是慧觀法師所說的。 另一家說，以《阿含經》為初教，《禪經》為第二教，《般若經》、《維摩經》、《法鼓經》等為第三教，《法華經》為第四教，《涅槃經》為第五教。還有一家說，以《阿含經》為初經，《維摩經》、《思益經》、《法鼓經》為第二教，《法華經》為第三教，《般若經》為第四教，《涅槃經》為第五教。之所以將《般若經》放在第四，是因為《釋論》中說，須菩提聽聞《法華經》，舉手低頭，皆成佛道，所以現在問他退不退轉。因此可知《法華經》在前。 廣州大亮法師說，分為五時教：以《阿含經》為初時教，離三藏為第二時教，如《優婆塞經》；《般若經》、《維摩經》、《思益經》、《法鼓經》為第三時教，《法華經》為第四時教，《涅槃經》為第五時教。慧觀法師說，以《阿含經》為初教，《般若經》為第二教，《維摩經》、《思益經》等為第三教，《法華經》為第四教，《涅槃經》為第五教。兩經都說『見第二法輪』，一個是為小乘，第二個是大乘。 這是開善寺所說的。現在解釋，半教和滿教，哪一個是？經中只說了半滿兩處。又《釋論》第一百中說，《法雲》、《般若經》是顯現教，《法華經》、《涅槃經》是秘密教。如果這樣，那麼《維摩經》、《般若經》等，還比《法華經》等淺顯嗎？ 接下來辨別五家的味相。
【English Translation】 English version: The Third Assembly's Teachings. The Cheng Lun (Tattvasiddhi) master said that the Buddha's teachings do not go beyond three: First, the Sudden Teaching, such as the Avatamsaka Sutra (Flower Garland Sutra) and other Mahayana scriptures; second, the Provisional and Undetermined Teaching, such as the Vimalakirti Sutra, Golden Light Sutra, Sutra of the Buddha's Last Teachings, and Buddha-store Sutra; third, the Gradual Teaching, such as the Four Agamas and the Nirvana Sutra. Within the Gradual Teaching, there are two divisions. One is the Four Teachings as classified by various Dharma masters: the Agamas as the first, the Prajna Sutra, Vimalakirti Sutra, Sutra of the Contemplation of the Meaning, Drum of the Dharma Sutra, Lankavatara Sutra, etc., as the second, the Lotus Sutra as the third, and the Nirvana Sutra as the fourth. The reason for combining the Prajna Sutra and the Sutra of the Contemplation of the Meaning as the second is that the gods in the Large Perfection of Wisdom Sutra say, 'Seeing the second turning of the Dharma wheel,' and the Sutra of the Contemplation of the Meaning also says, 'Seeing the second turning of the Dharma wheel.' The Dharma masters who classify five teachings differ in their views; these two meanings were originally stated by Dharma Master Huiguan. Another school says that the Agamas are the first, the Dhyana Sutra (Meditation Sutra) is the second, the Prajna Sutra, Vimalakirti Sutra, Drum of the Dharma Sutra, etc., are the third, the Lotus Sutra is the fourth, and the Nirvana Sutra is the fifth. Yet another school says that the Agamas are the first sutra, the Vimalakirti Sutra, Sutra of the Contemplation of the Meaning, and Drum of the Dharma Sutra are the second, the Lotus Sutra is the third, the Prajna Sutra is the fourth, and the Nirvana Sutra is the fifth. The reason for placing the Prajna Sutra as the fourth is that the Shastra (treatise) says that when Subhuti heard the Lotus Sutra, every gesture of raising his hand or bowing his head became the path to Buddhahood. Therefore, now he is asked whether he will regress or not. Thus, it is known that the Lotus Sutra comes before. Dharma Master Daliang of Guangzhou said that there are five periods: the Agamas as the first period, separate from the Three Pitakas (collections) as the second period, such as the Upasaka Sutra; the Prajna Sutra, Vimalakirti Sutra, Sutra of the Contemplation of the Meaning, and Drum of the Dharma Sutra as the third period, the Lotus Sutra as the fourth period, and the Nirvana Sutra as the fifth period. Dharma Master Huiguan said that the Agamas are the first, the Prajna Sutra is the second, the Vimalakirti Sutra, Sutra of the Contemplation of the Meaning, etc., are the third, the Lotus Sutra is the fourth, and the Nirvana Sutra is the fifth. The two sutras both say 'Seeing the second turning of the Dharma wheel'; one is for the Small Vehicle (Hinayana), and the second is for the Great Vehicle (Mahayana). This is what was stated at the Kaisan Temple. Now, to explain, which is the Half Teaching and which is the Full Teaching? The sutras only speak of the two places of Half and Full. Furthermore, the hundredth chapter of the Shastra says that the Dharma Cloud and the Prajna Sutra are the Manifest Teaching, while the Lotus Sutra and the Nirvana Sutra are the Secret Teaching. If this is the case, then are the Vimalakirti Sutra, Prajna Sutra, etc., still shallower than the Lotus Sutra, etc.? Next, to distinguish the flavors and characteristics of the five schools.
生。第一家云。十二部配當阿含。修多羅配禪經。何者。定能發智以修多羅。配當禪經也。方等配波若思益等。波若配法華。醍醐配涅槃也。慧觀師所以十二配阿含者。阿含約事分別。四諦理配為十二。分別法性也。第二無相教。名修多羅者。所說二諦體生行人。空理萬法之本。故受法本名也。第三名方等者。就教得名。此改小乘。無狹劣之通。故名方等也。第四名波若者。能令眾生。同佛壽量。平等大慧。如多寶佛品中論也。第五名大涅槃者。永除生死。如醍醐體性清涼。故名涅槃。今解。小教名為十二部經。如提謂等三歸五戒等也。修多羅配小乘半字。何者為。滿字。作本故也。方等總配滿字。波若別配波若。何者。方等雖廣。波若為要。得果之主故也。既有能得之因。應有所得之果。故第五別配聖果。而涅槃與波若。是眼目異名故。故諸大乘中。皆得配之。非汝所謂第五教涅槃。唯是極果。前皆非極也。就五時四時辨教。宗蜜亦不同。慧觀師新安師大令正小。莊嚴營師云。自第二已明常住。何者。仁王經云。超度世諦第一義。一轉妙覺常湛然。又大品曇無歇菩薩品云。法身無來無去。凈名經云。金剛之身。佛身無為。不墮諸教。故已明常住也。開善寺云。前四時教。唯明無常。無量光明與倍數。終歸於磨滅。故
【現代漢語翻譯】 現代漢語譯本： 生。第一家云。十二部經配阿含經（Agama Sutra）。修多羅（Sutra）配禪經。為什麼呢？因為定能啓發智慧，所以用修多羅配禪經。方等經（Vaipulya Sutra）配般若思益經（Prajnaparamita Sutra）等。般若經（Prajnaparamita Sutra）配法華經（Lotus Sutra）。醍醐配涅槃經（Nirvana Sutra）。慧觀法師之所以用十二部經配阿含經，是因為阿含經側重於從現象上分別，用四諦的道理來配合為十二部，從而分別法性。第二是無相教。名為修多羅，是因為其所說的二諦體現了眾生的本體，空性是萬法的根本，所以接受法本這個名稱。第三名為方等，是就教義而得名。此教義改變了小乘，沒有狹隘低劣的侷限，所以名為方等。第四名為般若，是因為它能使眾生擁有與佛相同的壽命和同等的廣大智慧，如《多寶佛品》中所論述的。第五名為大涅槃，能永遠消除生死，如同醍醐的體性清涼，所以名為涅槃。現在解釋，小教名為十二部經，如提謂經等的三歸五戒等。修多羅配小乘的半字教，那麼什麼是滿字教呢？因為它是根本。方等總配滿字教，般若別配般若。為什麼呢？因為方等雖然廣博，但般若是關鍵，是獲得果位的主因。既然有能獲得果位的因，就應該有所獲得的果，所以第五別配聖果。而涅槃與般若，是眼目不同的異名，所以在各大乘經典中，都可以配合。不是你所說的第五教涅槃，唯有它是極果，之前的都不是極果。就五時教或四時教來辨別教義，宗密法師的觀點也不同。慧觀法師、新安法師認為大乘是正，小乘是小。莊嚴營法師說，從第二時教開始就已闡明常住。為什麼呢？因為《仁王經》說，超度世俗諦和第一義諦，一轉妙覺常湛然。又《大品般若經·曇無歇菩薩品》說，法身無來無去。《維摩詰經》說，金剛之身，佛身無為，不墮入各種教義，所以已經闡明常住。開善寺認為，前四時教只闡明無常，無量光明與倍數，最終歸於磨滅。
【English Translation】 English version: Birth. The first school says: The twelve divisions of scriptures are associated with the Agamas (Agama Sutra). Sutras (Sutra) are associated with meditation scriptures. Why? Because meditation can inspire wisdom, so Sutras are associated with meditation scriptures. Vaipulya Sutras (Vaipulya Sutra) are associated with Prajnaparamita Sutras (Prajnaparamita Sutra), etc. Prajnaparamita Sutras (Prajnaparamita Sutra) are associated with the Lotus Sutra (Lotus Sutra). Ghee (clarified butter) is associated with the Nirvana Sutra (Nirvana Sutra). The reason why Master Huiguan associates the twelve divisions of scriptures with the Agamas is that the Agamas focus on distinguishing phenomena, using the Four Noble Truths to coordinate with the twelve divisions, thereby distinguishing the nature of Dharma. The second is the teaching of non-characteristics. It is called Sutra because the Two Truths it speaks of embody the essence of beings, and emptiness is the root of all dharmas, so it receives the name 'root of Dharma'. The third is called Vaipulya, which is named after the teachings. This teaching changes the Hinayana, without narrow or inferior limitations, so it is called Vaipulya. The fourth is called Prajna, because it can enable sentient beings to have the same lifespan and equal great wisdom as the Buddha, as discussed in the 'Chapter on the Many Jewels Buddha'. The fifth is called the Great Nirvana, which can forever eliminate birth and death, just as the nature of ghee is cool and clear, so it is called Nirvana. Now explaining, the Lesser Vehicle teachings are called the twelve divisions of scriptures, such as the Three Refuges and Five Precepts in the Tiwei Sutra, etc. Sutras are associated with the half-word teachings of the Hinayana. Then what are the full-word teachings? Because it is the root. Vaipulya is generally associated with the full-word teachings, and Prajna is separately associated with Prajna. Why? Because although Vaipulya is broad, Prajna is the key, the main cause of obtaining the fruit. Since there is a cause that can obtain the fruit, there should be a fruit to be obtained, so the fifth is separately associated with the holy fruit. And Nirvana and Prajna are different names with different focuses, so they can all be associated in the major Mahayana scriptures. It is not as you say that the fifth teaching, Nirvana, is the only ultimate fruit, and the previous ones are not ultimate. When distinguishing teachings based on the Five Periods or Four Periods, Master Zongmi's views are also different. Master Huiguan and Master Xinan believe that the Mahayana is correct and the Hinayana is small. Master Zhuangyan Ying said that from the second period of teaching, the eternal abiding has been clarified. Why? Because the Benevolent King Sutra says, 'Transcending the mundane truth and the ultimate truth, the one turning of wonderful enlightenment is always serene.' Also, the Chapter on Bodhisattva Tanwuxie in the Great Perfection of Wisdom Sutra says, 'The Dharma body neither comes nor goes.' The Vimalakirti Sutra says, 'The body of Vajra, the Buddha's body is unconditioned, not falling into various teachings,' so the eternal abiding has already been clarified. Kaishan Temple believes that the first four periods of teaching only clarify impermanence, immeasurable light and multiples, ultimately returning to annihilation.
俱是無常也。而仁王經云。一轉妙覺者。經說三諦有多種。或就因果說二諦。或就假實明二諦。故成實論云。色等及泥為真諦。四大五根為世諦。已此二諦入真實之時。與理冥同。更無退轉。故云湛然。非謂無生滅也。今解。常無常。非常非無常。跡義也。仁王經云。超度世諦。第一義諦者。即語非有非無。謂又妙覺具二諦。是故可謂。從有無方便。入非有非無者。亦五時名目不同。慧觀師云。初教名為相教。第二名通教者。本空未轉故。說通教者。勒取三乘果。故經云。欲得菩薩果。乃至欲得聲聞果。當學波若波羅蜜也。第三維摩名貶教。第四名同歸教。第五明常住也。開善等云。以第二教破初教者。此義不爾。云何佛自破聖言耶。初教名為三乘別教。何者。別說三乘果故也。第二無相教。亦名三乘通教者。通者非二乘果為通。唯取所學之法。名為通教。何者。欲得菩薩果乃至聲聞果。常學般若波羅蜜。故知所勸為通。且先勸三乘。后即貶故。經云上人法。第三為抑揚教。發軫初毀小故。經云。廣原陸地不生蓮華。卑濕淤泥乃生蓮華。又入正法倍曾。終不發阿耨三菩提。起我見。如須彌山。不能發菩提也。第四名同歸教。亦名善法教。何者。彼云汝等所行是菩薩道。又云。舉手低頭皆成佛道。以教為名也。第五教名
【現代漢語翻譯】 現代漢語譯本 一切都是無常的。《仁王經》中說，一旦證得妙覺，經中會以多種方式闡述三諦。或者從因果的角度闡述二諦，或者從假實的角度闡明二諦。因此，《成實論》中說，色等和泥土是真諦，四大五根是世諦。當以這二諦進入真實之際，與真理完全融合，不再退轉，所以說是『湛然』，並非指沒有生滅。現在解釋，常與無常，非常非無常，都是跡義。 《仁王經》中說，超度世諦，達到第一義諦，就是說非有非無。意思是說妙覺同時具備二諦，因此可以說，從有無的方便法門，進入非有非無的境界。這也與五時教的名稱不同有關。慧觀法師說，初教名為相教，第二名通教，因為本空之理尚未轉變，所以說是通教，是爲了攝取三乘的果位。所以經中說，想要得到菩薩果，乃至想要得到聲聞果，應當學習般若波羅蜜。第三《維摩經》名為貶教，第四名同歸教，第五明常住。開善法師等人說，用第二教來破斥初教，這種說法是不對的。怎麼能說佛自己破斥自己的聖言呢？初教名為三乘別教，因為分別宣說三乘的果位。第二無相教，也名三乘通教，這個『通』不是指二乘果位是共通的，而是指所學的法是共通的。為什麼呢？因為想要得到菩薩果乃至聲聞果，都要學習般若波羅蜜，所以知道所勸學的內容是共通的。先勸導三乘，然後加以貶抑，所以經中說上人法。第三為抑揚教，開始時貶低小乘，所以經中說，廣闊的陸地上不生長蓮花，只有在卑濕的淤泥中才能生長蓮花。又說，進入正法后更加增上，最終不能發起阿耨多羅三藐三菩提。如果生起我見，如同須彌山一樣，就不能發起菩提心。第四名同歸教，也名善法教。為什麼呢？因為經中說你們所行的是菩薩道，又說，舉手低頭都能成就佛道，這是以教義為名稱。第五教名
【English Translation】 English version All are impermanent. The Renwang Jing (仁王經, Sutra of Humane Kings) says, 'Once one attains the Wonderful Enlightenment, the sutra explains the Three Truths in various ways. Sometimes the Two Truths are explained from the perspective of cause and effect, and sometimes the Two Truths are clarified from the perspective of the provisional and the real.' Therefore, the Chengshi Lun (成實論, Tattvasiddhi Shastra) says, 'Form and earth are the Ultimate Truth, while the Four Great Elements and the Five Roots are the Conventional Truth.' When these Two Truths enter into reality, they merge completely with the truth and do not regress, so it is said to be 'serene,' not meaning that there is no arising or ceasing. Now explaining, permanence and impermanence, neither permanent nor impermanent, are all trace meanings. The Renwang Jing says, 'Transcending the Conventional Truth and reaching the First Principle Truth' means speaking of neither existence nor non-existence. It means that Wonderful Enlightenment possesses both Truths, so it can be said that from the expedient methods of existence and non-existence, one enters the realm of neither existence nor non-existence. This is also related to the different names of the Five Periods of Teaching. Dharma Master Huiguan said, 'The first teaching is called the Teaching of Characteristics, the second is called the Common Teaching, because the principle of original emptiness has not yet been transformed, so it is called the Common Teaching, in order to gather the fruits of the Three Vehicles.' Therefore, the sutra says, 'If you want to attain the fruit of a Bodhisattva, or even if you want to attain the fruit of a Sravaka (聲聞, Hearer), you should study Prajnaparamita (般若波羅蜜, Perfection of Wisdom).' The third, the Vimalakirti Sutra (維摩經), is called the Deprecating Teaching, the fourth is called the Returning to the Same Teaching, and the fifth clarifies permanence. Dharma Master Kaisan and others said that using the second teaching to refute the first teaching is incorrect. How can it be said that the Buddha himself refutes his own sacred words? The first teaching is called the Separate Teaching of the Three Vehicles, because it separately proclaims the fruits of the Three Vehicles. The second, the Teaching of No Characteristics, is also called the Common Teaching of the Three Vehicles. This 'common' does not mean that the fruits of the Two Vehicles are common, but that the Dharma being studied is common. Why? Because if you want to attain the fruit of a Bodhisattva or even the fruit of a Sravaka, you must always study Prajnaparamita, so you know that what is being encouraged is common. First encourage the Three Vehicles, and then depreciate them, so the sutra speaks of the Dharma of Superior People. The third is the Elevating and Deprecating Teaching, which initially depreciates the Small Vehicle, so the sutra says, 'Lotuses do not grow on broad land, but only grow in the base and wet mud.' It also says, 'Entering the Right Dharma and increasing, one will ultimately not arouse Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, Unsurpassed Perfect Enlightenment). If one arises with self-view, like Mount Sumeru (須彌山), one cannot arouse Bodhi (菩提, Enlightenment).' The fourth is called the Returning to the Same Teaching, also called the Teaching of Good Dharma. Why? Because the sutra says, 'What you are practicing is the Bodhisattva Path,' and also says, 'Raising your hand and lowering your head can all accomplish the Buddha Path,' this is named after the teaching. The fifth teaching is named
常住。即□可見也。明壽命不同。如辨宗中說也。而七百之言。維摩思益等經。無有此言。唯首楞嚴經云。東方莊嚴王佛。七百阿僧祇入涅槃。即我身是也。所以異經為失。第三教者。理自應爾。何者。初教壽八十。第二無量。第四復倍上數。第五常住。若爾七百之壽。應入第二。故云七百阿僧祇耳。今解。此皆隨機所說。無有八十與七百阿僧祇之殊。故經云。十方法諸如來。同共一法身。既以正法為體。豈有常無常長短之異乎。顯現秘密有二種。一者法。二者其事可見也。顯現秘密者。凈名經云。佛轉法輪于大千。其輪本來常清凈。天人得益斯證者。名為顯示等也。顯現秘密者。釋論第百卷云。法雲般若顯現。法華涅槃是秘密。而成實論師云。大品等五時波若。唯解果內淺事。非是難解。故名為顯現教。所以然者。仁王云。若三界外。別有眾生者。是大有說。非七佛所說也。其法華經。兼內外事深。故非易可見。名為秘密也。今解不然。何者。法雲等發軫。頓開本經。故名顯教。法華涅槃。先改執。后顯正法。故名秘密教也。顯現秘密。有異聖究竟。如常說也。且成論師云。十二年前。說小乘后說。今則不然。有四句。一始終大。二始終說小。三初大后小。四初小后大。何者涅槃經中。嘆十二年童子迦葉三十六問等
【現代漢語翻譯】 現代漢語譯本 常住，即是說佛的法身是可以被看見的。這說明了佛的壽命是不同的，正如辨宗中所說的那樣。至於『七百』這個說法，在《維摩經》、《思益經》等經典中都沒有提到。只有《首楞嚴經》中說，東方莊嚴王佛（指佛陀過去世的名號），在七百阿僧祇劫（asaṃkhya，極長的時間單位）后入涅槃（nirvāṇa，佛教術語，指解脫生死輪迴的狀態），而那個佛就是我自身。因此，其他的經典就顯得有所缺失。第三種教法，從道理上來說本應如此。為什麼呢？因為初期的教法說佛壽八十，第二種說無量，第四種又比上面的數字翻倍，第五種說常住。如果這樣，七百劫的壽命應該歸入第二種。所以說七百阿僧祇劫。現在解釋，這些都是隨機應機所說的，沒有八十和七百阿僧祇劫的差別。所以經中說，十方諸如來（tathāgata，如來是佛的稱號之一），共同擁有一個法身（dharma-kāya，佛的法性之身）。既然以正法為本體，哪裡會有常與無常、長與短的差別呢？ 顯現秘密有兩種，一種是法，一種是其事蹟是可以看見的。顯現秘密，如《凈名經》（即《維摩詰所說經》）所說，佛在大千世界（mahā-sāhasra-loka-dhātu，佛教宇宙觀中的一個世界系統）轉法輪（dharma-cakra，佛陀教法的傳播），法輪本來就是清凈的，天人和眾生從中受益並證悟，這叫做顯示等等。顯現秘密，如《釋論》（即《大智度論》）第一百卷所說，法雲般若（prajñā，智慧）是顯現，法華（Saddharma Puṇḍarīka Sūtra，即《妙法蓮華經》）涅槃（nirvāṇa，佛教術語，指解脫生死輪迴的狀態）是秘密。而成實論師說，《大品般若經》等五時般若，只解釋了果位內的淺顯之事，不是難以理解的，所以叫做顯現教。之所以這樣說，是因為《仁王經》說，如果在三界（trayo dhātavaḥ，佛教宇宙觀中的欲界、色界、無色界）之外，另有眾生存在，這是大有部的說法，不是七佛（sapta-buddha，過去七位佛陀）所說的。而《法華經》兼顧了內外之事，內容深奧，所以不容易被理解，叫做秘密。 現在解釋不是這樣。為什麼呢？因為法雲等經典一開始就直接闡述本經的宗旨，所以叫做顯教。《法華經》、《涅槃經》先改變執著，后顯現正法，所以叫做秘密教。顯現秘密，有異聖究竟的說法，如常說的那樣。而且成實論師說，十二年前說小乘（hīnayāna，佛教宗派之一，注重個人解脫），之後再說大乘（mahāyāna，佛教宗派之一，注重普度眾生），現在則不然，有四種情況：一是始終是大乘，二是始終說小乘，三是先大乘后小乘，四是先小乘后大乘。為什麼呢？《涅槃經》中讚歎十二年的童子迦葉（Kāśyapa，佛教人物，釋迦牟尼佛的弟子）提出了三十六個問題等等。
【English Translation】 English version 'Permanent' means that the Dharma-kāya (dharma-kāya, the body of the Dharma) can be seen. This clarifies the differences in lifespan, as discussed in the Biàn Zōng. Regarding the statement of 'seven hundred,' it is not found in scriptures such as the Vimalakīrti Nirdeśa Sūtra or the Si Yi Jing. Only the Śūraṅgama Sūtra mentions that the Eastern King of Adornments Buddha (referring to a past life of the Buddha) entered nirvāṇa (nirvāṇa, the state of liberation from the cycle of birth and death) after seven hundred asaṃkhya kalpas (asaṃkhya, an extremely long unit of time), and that Buddha is myself. Therefore, other scriptures appear to be incomplete. The third teaching should be so in principle. Why? Because the initial teaching states a lifespan of eighty, the second states immeasurable, the fourth doubles the previous number, and the fifth states permanence. If so, a lifespan of seven hundred should fall under the second category. Hence, it is said to be seven hundred asaṃkhya kalpas. Now, to explain, these are all spoken according to the capacity of the audience, without distinction between eighty and seven hundred asaṃkhya kalpas. Therefore, the scripture says that all Tathāgatas (tathāgata, one of the titles of the Buddha) in the ten directions share one Dharma-kāya (dharma-kāya, the body of the Dharma). Since the true Dharma is the essence, how can there be differences of permanence and impermanence, long and short? There are two types of manifestation and secrecy: one is the Dharma, and the other is that its events can be seen. Manifestation and secrecy, as the Vimalakīrti Nirdeśa Sūtra states, the Buddha turns the Dharma-cakra (dharma-cakra, the propagation of the Buddha's teachings) in the mahā-sāhasra-loka-dhātu (mahā-sāhasra-loka-dhātu, a world system in Buddhist cosmology), and the wheel is originally pure. Gods and humans benefit from it and attain realization, which is called manifestation, etc. Manifestation and secrecy, as the Śāstra (referring to the Mahāprajñāpāramitopadeśa) volume 100 states, the prajñā (prajñā, wisdom) of the Dharma Cloud is manifestation, and the Lotus Sūtra (Saddharma Puṇḍarīka Sūtra) and Nirvāṇa Sūtra are secret. The Satyasiddhi masters say that the Prajñāpāramitā Sūtras of the five periods only explain the shallow matters within the fruition, and are not difficult to understand, so they are called manifestation teachings. The reason for this is that the Benevolent Kings Sūtra says that if there are beings outside the three realms (trayo dhātavaḥ, the realms of desire, form, and formlessness in Buddhist cosmology), it is a statement of the Sarvāstivāda school, not what the seven Buddhas (sapta-buddha, the seven Buddhas of the past) taught. The Lotus Sūtra considers both internal and external matters and is profound, so it is not easily understood and is called secret. Now, the explanation is not so. Why? Because the Dharma Cloud and other scriptures directly expound the essence of the scripture from the beginning, so they are called manifestation teachings. The Lotus Sūtra and Nirvāṇa Sūtra first change attachments and then reveal the true Dharma, so they are called secret teachings. Manifestation and secrecy have the saying of different sages ultimately attaining, as is commonly said. Moreover, the Satyasiddhi masters say that the Hīnayāna (hīnayāna, a branch of Buddhism focusing on individual liberation) was taught twelve years ago, and then the Mahāyāna (mahāyāna, a branch of Buddhism focusing on universal salvation) was taught. Now, it is not so; there are four situations: first, always Mahāyāna; second, always teaching Hīnayāna; third, first Mahāyāna then Hīnayāna; fourth, first Hīnayāna then Mahāyāna. Why? The Nirvāṇa Sūtra praises the twelve-year-old boy Kāśyapa (Kāśyapa, a Buddhist figure, a disciple of Śākyamuni Buddha) for asking thirty-six questions, etc.
無有異。故知佛初成道。既說涅槃。而成實論師云。是華嚴經也。涅槃既爾。余經應然。何者。釋論云。須菩提聞法華。舉手低頭皆成佛道。今問不退。若云何得定言法華以前說般若耶。且諸佛化眾生。應有緣即說。何后時乃說大耶。故知應有四句也。次明但不但義。但是住義。是不行義。若是佛教大小。皆是無跡義。故云有不住有。言空不住空。而一往開者。小乘是但。大乘是不但。何者。小乘為淺行人。施四諦因果法門。名為但也。大教為大士。開不住法門。以示諸法無跡。為不但也。大小兩乘。既有二智。人亦有二。何者。小乘人。保昔經教。名為但。大乘人如幻化。無有去就。名為不但。故人法但人但不但義也。若例前句。應有四句。如二句上例。三者但不但俱不但。四者但不但俱但也。如十地論成論等所執。皆存大小之相。名為但。若如今說。大小俱無跡。名為不但也。若就兩佛者。一往釋迦教是但。舍那教是不但。而釋迦教。有但不但。何者。難化眾生說故也。舍那佛唯一大乘故。無但不但也。且經云。華嚴經不入二乘手者。二乘存著故。即為聖教不入不云都不聞見也。大品初佛說五品為不共。第二傳教須菩提說善品。為共說故也。
第四波若部儻。釋論云。有二種波若。一者共。二者不共。有二
【現代漢語翻譯】 現代漢語譯本：沒有區別。因此可知佛陀最初成道時，就已經說了涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）。而成實論師說，那就是《華嚴經》（Avatamsaka Sutra，大乘佛教的重要經典）。既然涅槃如此，其他的經典也應該如此。為什麼呢？《釋論》（註釋經典的著作）中說，須菩提（Subhuti，佛陀的十大弟子之一）聽聞《法華經》（Lotus Sutra，大乘佛教的重要經典）后，舉手低頭都成就佛道。現在問不退轉（指修行達到一定程度后不再退步），如果這樣，怎麼能確定地說《法華經》之前說的是《般若經》（Prajnaparamita Sutra，宣講般若智慧的經典）呢？而且諸佛化度眾生，應該是有緣分就說，為什麼還要等到以後才說大的（指大乘佛法）呢？所以可知應該有四句（指四種可能性）。 其次說明但（僅僅）和不但（不只）的含義。但是住（停留）的含義，是不行（不前進）的含義。如果是佛教的大小乘，都是無跡（沒有痕跡）的含義。所以說有不住有（不執著于有），說空不住空（不執著于空）。而從一方面來說，小乘是但，大乘是不但。為什麼呢？小乘是為淺行的修行人，施設四諦（Four Noble Truths，佛教的基本教義）因果的法門，名為但。大乘教是為大士（指菩薩），開示不住的法門，用來顯示諸法沒有痕跡，為不但。 大小兩乘，既然有二智（兩種智慧），人也有兩種。為什麼呢？小乘人，保持以前的經教，名為但。大乘人如幻化一般，沒有去就（沒有固定的目標），為不但。所以是人法但（人法僅僅如此），人但不但（人僅僅如此，但不止於此）的含義。如果按照前面的句子，應該有四句。如二句上面所說，第三是但不但俱不但（僅僅如此，不只如此，兩者都不只如此），第四是但不但俱但也（僅僅如此，不只如此，兩者都僅僅如此）。如《十地論》（Dasabhumika Sutra，華嚴經的一部分）和《成實論》（Satyasiddhi Shastra，一部重要的佛教論著）等所執著的，都存在大小乘的相狀，名為但。如果像現在所說，大小乘都沒有痕跡，名為不但。 如果就兩佛（指釋迦牟尼佛和毗盧遮那佛）來說，一方面釋迦（Sakyamuni，佛教的創始人）的教法是但，毗盧遮那（Vairocana，報身佛）的教法是不但。而釋迦的教法，有但不但。為什麼呢？因為對難以教化的眾生說的緣故。毗盧遮那佛只有大乘，所以沒有但不但。而且經中說，《華嚴經》不入二乘（聲聞乘和緣覺乘）之手，因為二乘存有執著，就認為聖教不入（二乘之手），並不是說完全沒有聽聞見到。《大品般若經》（Mahaprajnaparamita Sutra，般若經的代表作）最初佛陀所說的五品為不共（不共通），第二次傳教須菩提所說的善品，為共說（共同宣說）的緣故。 第四，《般若部》（Prajnaparamita，般若經典的總稱）或許。《釋論》中說，有兩種般若，一是共，二是不共。
【English Translation】 English version: There is no difference. Therefore, it is known that when the Buddha first attained enlightenment, he already spoke of Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). And the Satyasiddhi Shastra master said that it was the Avatamsaka Sutra (Avatamsaka Sutra, an important classic of Mahayana Buddhism). Since Nirvana is like this, other sutras should be as well. Why? The Shastra (a commentary on scriptures) says that Subhuti (Subhuti, one of the Buddha's ten great disciples), upon hearing the Lotus Sutra (Lotus Sutra, an important classic of Mahayana Buddhism), achieved Buddhahood with every raising and lowering of his head. Now, if we ask about non-retrogression (referring to the state of no longer regressing after reaching a certain level of practice), how can we definitively say that the Prajnaparamita Sutra (Prajnaparamita Sutra, a classic expounding Prajna wisdom) was spoken before the Lotus Sutra? Moreover, the Buddhas should teach beings according to their affinities, so why wait until later to speak of the 'great' (referring to Mahayana Buddhism)? Therefore, it can be known that there should be four possibilities (referring to four kinds of possibilities). Next, the meaning of 'only' (merely) and 'not only' (not just) is explained. 'Only' means dwelling (staying), and 'not going' (not advancing). If it is the Buddhism of the Great and Small Vehicles, it all means 'without trace' (without a trace). Therefore, it is said that 'there is non-dwelling in existence' (not clinging to existence), and 'speaking of emptiness without dwelling in emptiness' (not clinging to emptiness). And from one perspective, the Small Vehicle is 'only,' and the Great Vehicle is 'not only.' Why? The Small Vehicle is for practitioners of shallow practice, establishing the Dharma gate of the Four Noble Truths (Four Noble Truths, the basic teachings of Buddhism) and cause and effect, called 'only.' The Great Vehicle teaching is for great beings (referring to Bodhisattvas), revealing the Dharma gate of non-dwelling, to show that all dharmas have no trace, which is 'not only.' Since the Great and Small Vehicles have two kinds of wisdom, there are also two kinds of people. Why? Small Vehicle people, maintaining the old scriptures and teachings, are called 'only.' Great Vehicle people are like illusions, without fixed goals, which is 'not only.' Therefore, it is the meaning of 'person and Dharma only' (person and Dharma are merely like this), and 'person only, not only' (person is merely like this, but not limited to this). If we follow the previous sentences, there should be four sentences. As mentioned above for the two sentences, the third is 'only, not only, both not only' (merely like this, not only like this, both are not only like this), and the fourth is 'only, not only, both only' (merely like this, not only like this, both are merely like this). As held by the Dasabhumika Sutra (Dasabhumika Sutra, a part of the Avatamsaka Sutra) and the Satyasiddhi Shastra (Satyasiddhi Shastra, an important Buddhist treatise), etc., they all maintain the characteristics of the Great and Small Vehicles, called 'only.' If it is as said now, that both the Great and Small Vehicles have no trace, it is called 'not only.' If we consider the two Buddhas (referring to Sakyamuni Buddha and Vairocana Buddha), on one hand, Sakyamuni's (Sakyamuni, the founder of Buddhism) teachings are 'only,' and Vairocana's (Vairocana, the Sambhogakaya Buddha) teachings are 'not only.' And Sakyamuni's teachings have both 'only' and 'not only.' Why? Because they are spoken for beings who are difficult to teach. Vairocana Buddha only has the Great Vehicle, so there is no 'only' or 'not only.' Moreover, the sutra says that the Avatamsaka Sutra does not enter the hands of the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle), because the Two Vehicles have attachments, so it is considered that the holy teachings do not enter (the hands of the Two Vehicles), not that they have never heard or seen them at all. The first five chapters of the Mahaprajnaparamita Sutra (Mahaprajnaparamita Sutra, the representative work of the Prajnaparamita Sutra) spoken by the Buddha are 'uncommon' (not shared), and the good chapters spoken by Subhuti in the second transmission are 'commonly spoken' (spoken together). Fourth, perhaps the Prajnaparamita (Prajnaparamita, the general term for Prajna classics). The Shastra says that there are two kinds of Prajna, one is common, and the other is uncommon.
種釋一云。共者。大品云三乘通教是也。不共者。別第十地行聞波若。非九地行所聞也。一云。只就大品中。亦有共不共。何者。經云。欲得菩薩果乃至聲聞果當學者。此是共般若。復有菩薩所對。名為不共也。今則無別深般若。但二乘分亦得聞。謂之共。菩薩之殊於二乘。名為不共。此就有方便無方便。簡聖共不共。無別深波若也。復有三種波若。一者上。二中。三下。上者光贊波若是也。若具翻者。應是五十卷。而存長時遺少唯翻十卷。即竺法護所翻也。中者是大品也。而卷數不定。或二十七卷。並什法師翻也。放光波若。是二十卷。是朱士行取于于闐國。即是大品也。下者小品是也。有七卷。則是隨行也。復有四種般若。謂上中下與金剛波若也。一云。上中下與不共波若也。復有五種波若。謂摩訶波若。天王問波若。光贊波若。仁王波若也。從天王問波若。出五般若。一者須真天子問波若。有七卷。二者法文天子問波若。有三卷。三者四天王問波若。有一卷。四者文殊師利問波若。五者思益梵志問波若也。從光贊波若。出二波若。一者成具波若。二者光凈般若也。或云金剛波若。其本有一卷。此是校量功德一品。而抄為別經也。一云。五時波若中。一時說也。若其依仁王經法者。金剛波若。是第二也。而一義云
【現代漢語翻譯】 現代漢語譯本： 種釋一云：『共』（Common）是指，《大品般若經》（Mahaprajnaparamita Sutra）所說的三乘（聲聞乘、緣覺乘、菩薩乘）共通的教法。『不共』（Uncommon）是指，唯有別教第十地菩薩才能修習，才能聽聞的般若，不是九地菩薩所能聽聞的。 又有一種說法，即使在大品般若經中，也有共與不共之分。什麼是共般若呢？經中說：『想要獲得菩薩果乃至聲聞果的人應當學習的』，這就是共般若。還有專門針對菩薩所說的，名為不共般若。現在沒有特別深奧的般若，只是二乘人也能聽聞的部分，就稱為共。菩薩區別於二乘的部分，就稱為不共。這是就方便與無方便來區分聖者的共與不共，並沒有特別深奧的般若。 又有三種般若，一是上，二是中，三是下。上是指《光贊般若經》（Suvarnaprabhasa Sutra）。如果全部翻譯，應該是五十卷，但當時保留了長篇，省略了短篇，只翻譯了十卷，就是竺法護所翻譯的。中是指《大品般若經》，卷數不定，有二十七卷，是鳩摩羅什法師翻譯的。《放光般若經》（Astasahasrika Prajnaparamita Sutra）是二十卷，是朱士行在於闐國取得的，也就是《大品般若經》。下是指《小品般若經》（Pancavimsatisahasrika Prajnaparamita Sutra），有七卷，是隨行翻譯的。 又有四種般若，即上、中、下與《金剛般若經》（Vajracchedika Prajnaparamita Sutra）。另一種說法是，上、中、下與不共般若。 又有五種般若，即《摩訶般若經》（Mahaprajnaparamita Sutra）、《天王問般若經》、《光贊般若經》、《仁王般若經》（Renwang Prajnaparamita Sutra）。從《天王問般若經》中，又分出五種般若：一是《須真天子問般若經》，有七卷；二是《法文天子問般若經》，有三卷；三是《四天王問般若經》，有一卷；四是《文殊師利問般若經》；五是《思益梵志問般若經》。從《光贊般若經》中，又分出二種般若：一是《成具般若經》；二是《光凈般若經》。 或者說《金剛般若經》，其原本有一卷，是校量功德的一品，被抄錄為單獨的經。另一種說法是，在五時般若中，是其中一時所說的。如果依據《仁王經》的說法，《金剛般若經》是第二時所說的。還有一種說法是……
【English Translation】 English version: Zhong Shi explained, saying: 'Common' refers to the teachings that are common to the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle) as described in the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra). 'Uncommon' refers to the Prajna that only Bodhisattvas of the Separate Teaching's Tenth Ground can practice and hear, which is not accessible to those on the Nine Grounds. Another explanation states that even within the Mahaprajnaparamita Sutra, there are common and uncommon aspects. What is common Prajna? The sutra says: 'Those who wish to attain the fruit of a Bodhisattva or even the fruit of a Sravaka should study this.' This is common Prajna. There are also teachings specifically addressed to Bodhisattvas, which are called uncommon Prajna. Currently, there isn't a particularly profound Prajna; rather, the parts that the Two Vehicles (Sravakas and Pratyekabuddhas) can also hear are called common. The aspects that distinguish Bodhisattvas from the Two Vehicles are called uncommon. This distinction is based on whether there is skillful means or not, differentiating the common and uncommon aspects for sages. There isn't a particularly profound Prajna. Furthermore, there are three types of Prajna: superior, intermediate, and inferior. Superior refers to the Suvarnaprabhasa Sutra (Golden Light Sutra). If fully translated, it should be fifty volumes, but at that time, the longer sections were retained, and the shorter ones were omitted, resulting in only ten volumes being translated, which was done by Dharmaraksa. Intermediate refers to the Mahaprajnaparamita Sutra, with a variable number of volumes, such as twenty-seven volumes, translated by Kumarajiva. The Astasahasrika Prajnaparamita Sutra (Eight Thousand Verse Prajnaparamita Sutra) consists of twenty volumes, obtained by Zhu Shixing in the kingdom of Khotan, which is the Mahaprajnaparamita Sutra. Inferior refers to the Pancavimsatisahasrika Prajnaparamita Sutra (Twenty-Five Thousand Verse Prajnaparamita Sutra), with seven volumes, translated as a companion text. There are also four types of Prajna: superior, intermediate, inferior, and the Vajracchedika Prajnaparamita Sutra (Diamond Sutra). Another explanation is that they are superior, intermediate, inferior, and uncommon Prajna. There are also five types of Prajna: the Mahaprajnaparamita Sutra, the Devaraja Questioning Prajna Sutra, the Suvarnaprabhasa Sutra, and the Renwang Prajnaparamita Sutra (Benevolent Kings Sutra). From the Devaraja Questioning Prajna Sutra, five types of Prajna are derived: first, the Susima Deva Questioning Prajna Sutra, with seven volumes; second, the Dharma Text Deva Questioning Prajna Sutra, with three volumes; third, the Four Heavenly Kings Questioning Prajna Sutra, with one volume; fourth, the Manjushri Questioning Prajna Sutra; and fifth, the Sumatikirti Brahman Questioning Prajna Sutra. From the Suvarnaprabhasa Sutra, two types of Prajna are derived: first, the Accomplishment Prajna Sutra; and second, the Pure Light Prajna Sutra. Alternatively, it is said that the Vajracchedika Prajnaparamita Sutra originally had one volume, which was a chapter on measuring merit, copied as a separate sutra. Another explanation is that it was spoken during one of the five periods of Prajna teaching. If based on the Renwang Sutra, the Vajracchedika Prajnaparamita Sutra was spoken during the second period. Yet another explanation is...
。金剛波若。理應最初。何者。以三義驗耳。一者從眾。二者乞食等事。三者經中有文。何者。大品眾是五千。分金剛眾是千二百五十。云何前多。后還成少耶。且大品中。不數地。雖地四寸。金剛經足數于地。且經中雲。所得慧眼。未曾得聞。此三義故。其非后耳。或云。如仁王經中列法也。
次第五明緣起。魏時沙門朱士行。導贊小品。即知文義未盡。故甘露六年于于闐國。相經本遇得大品。而彼國名僧。唯信小乘。故朱士行將還時。彼僧白王曰。漢通人棄佛正教。以持波羅門經。將還本國而宣流。王今不應撿許。王即順語。遮而不許。於時朱士行。即白王言。我今不顧身命而來。正止由經。王若不許此經者。應撿一愿。即誓言曰。若此經于漢地有緣者。投火即應滅。誓言即摩訶波若波羅蜜經者。斯道幽微深遠難測。無知無照。無相無名。理絕百非。道亡四句。言語。無所厝其詳。理絕二邊。情識。無沒其慮。雖復一相無相。萬用無虧。至寂至空道光法界。故開宗之始。以不住法住。辨義之終。以無得為得。是故絕相必假言宣。無名要由教顯。摩訶波若波羅蜜者。摩訶者。翻云大。大者廣博為義。苞容為義。莫先為義。波若者。釋論自云。如猛火聚不可觸。觸即皆燒。翻不翻皆不可得也。而約用□亦得皆翻
【現代漢語翻譯】 現代漢語譯本： 《金剛般若經》的道理，理應是最早傳譯的。為什麼呢？可以用三個理由來驗證。第一，從聽眾人數來看；第二，從乞食等事情來看；第三，經文中有記載。哪些呢？《大品般若經》的聽眾是五千人，《金剛經》的聽眾是一千二百五十人。為什麼前面多，後面反而少了呢？況且《大品般若經》中，沒有計算土地神。即使土地神祇有四寸高。《金剛經》卻足足計算了土地神。而且經中說，『所得的慧眼，是前所未聞的』。因為這三個理由，所以《金剛經》不是後來才翻譯的。或者有人說，就像《仁王經》中列舉的法一樣。
其次，第五說明緣起。魏朝時的沙門朱士行，引導讚揚《小品般若經》，就知道經文的意義還沒有完全闡釋清楚。所以在甘露六年，在於闐國，得到《大品般若經》的經本。但是那個國家的名僧，只相信小乘佛法。所以朱士行準備帶經回國的時候，那些僧人對國王說：『漢地的僧人拋棄佛的正教，拿婆羅門教的經典，要帶回本國去宣揚。國王您不應該允許。』國王就聽從了他們的話，阻止朱士行帶經回國。當時朱士行就對國王說：『我今天不顧性命而來，就是爲了這部經。國王如果不允許這部經帶回漢地，就應該允許我發一個誓願。』於是就發誓說：『如果這部經在漢地有緣分，投入火中就應該熄滅。』發誓的內容就是《摩訶般若波羅蜜經》。這種道理幽深微妙，難以測度，無知無照，無相無名，道理超越了一切錯誤的觀點，真理超越了四句的分別。言語，沒有辦法詳細地描述它。道理超越了二邊的執著，情識，沒有辦法窮盡它的思慮。雖然是一相無相，但是萬用都沒有缺失。達到寂靜空性，道光照耀整個法界。所以開宗明義之始，用『不住法住』來闡明；辨析意義的最終，用『無得為得』來概括。因此，要斷絕一切相，必須藉助言語來宣說；要彰顯無名之理，必須通過教法來顯現。《摩訶般若波羅蜜》：『摩訶』，翻譯成『大』。『大』的意思是廣博，包容，最先。『般若』，釋論中自己說，『像猛烈的火堆一樣，不可以觸控，觸控就會被燒燬。』翻譯或者不翻譯，都是不可得的。但是從作用上來說，也可以翻譯。
【English Translation】 English version: The principle of the Vajra Prajna (Diamond Wisdom) should have been translated first. Why? It can be verified by three reasons. First, from the number of the audience; second, from matters such as begging for food; third, there are records in the scriptures. Which ones? The audience of the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) is five thousand, and the audience of the Vajra Sutra (Diamond Sutra) is one thousand two hundred and fifty. Why were there more people in the beginning, but fewer later? Moreover, the Mahaprajnaparamita Sutra does not count the earth deities. Even if the earth deities are only four inches tall, the Vajra Sutra fully counts the earth deities. Furthermore, the sutra says, 'The wisdom eye obtained is unprecedented.' Because of these three reasons, the Vajra Sutra was not translated later. Or some say, it is like the laws listed in the Renwang Sutra (Sutra of Humane Kings).
Secondly, the fifth explains the arising of conditions. During the Wei Dynasty, the Shramana (Buddhist monk) Zhu Shixing guided and praised the Xiaopinjing (Smaller Perfection of Wisdom Sutra), and knew that the meaning of the text had not been fully explained. Therefore, in the sixth year of Ganlu, in the country of Khotan, he obtained a copy of the Dapinjing (Larger Perfection of Wisdom Sutra). However, the famous monks of that country only believed in Hinayana (Small Vehicle) Buddhism. Therefore, when Zhu Shixing was about to take the sutra back to his country, those monks said to the king: 'The monks in the Han region abandon the true teachings of the Buddha and take the scriptures of Brahmanism to promote them in their own country. Your Majesty should not allow it.' The king listened to their words and prevented Zhu Shixing from taking the sutra back. At that time, Zhu Shixing said to the king: 'I have come here disregarding my life, just for this sutra. If Your Majesty does not allow this sutra to be taken back to the Han region, you should allow me to make a vow.' So he made a vow, saying: 'If this sutra has affinity with the Han region, it should be extinguished when thrown into the fire.' The content of the vow was the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra). This principle is profound and subtle, difficult to measure, without knowledge or illumination, without form or name, the principle transcends all erroneous views, and the truth transcends the distinctions of the four statements. Language cannot describe it in detail. The principle transcends the attachment to the two extremes, and consciousness cannot exhaust its thoughts. Although it is one formless form, all functions are not lacking. Reaching stillness and emptiness, the light of the Dharma (Buddhist Law) illuminates the entire Dharmadhatu (Realm of Reality). Therefore, at the beginning of the establishment of the doctrine, 'dwelling without dwelling in the Dharma' is used to clarify it; at the end of the analysis of the meaning, 'no attainment as attainment' is used to summarize it. Therefore, to cut off all forms, one must use language to proclaim it; to manifest the principle of no name, one must reveal it through the teachings. Mahaprajnaparamita: Maha is translated as 'great'. 'Great' means broad, inclusive, and foremost. Prajna, the commentary itself says, 'It is like a fierce fire, which cannot be touched, and if touched, it will be burned.' Whether to translate or not to translate is unattainable. But in terms of function, it can also be translated.
也。即波羅蜜者到彼岸也。經者訓法訓常。
大品經游意一卷(終)
【現代漢語翻譯】 現代漢語譯本： 『也』，指的是到達彼岸的波羅蜜（Pāramitā，到彼岸）。『經』，是教導法則和常理的意思。
《大品經游意》一卷（完）
【English Translation】 English version: 『Also,』 refers to Pāramitā (Pāramitā, to the other shore), which is to arrive at the other shore. 『Sūtra,』 means to teach the Dharma and the constant principles.
The End of One Volume of 『An Excursion on the Meaning of the Mahāprajñāpāramitā Sūtra』