T33n1697_大慧度經宗要

大正藏第 33 冊 No. 1697 大慧度經宗要

No. 1697 [cf. No. 223]

大慧度經宗要

釋　元曉撰

將說此經六門分別。初述大意。次顯經宗。三釋題名。四明緣起五者判教。六者消文。

第一述大意者。夫波若為至道也。無道非道無至不至。蕭焉無所不寂泰然無所不蕩。是知實相無相故無所不相。真照無明故無不為明。無明無不明者誰滅癡闇而得慧明。無相無非相者豈壞假名而說實相。斯則假名妄相無非真性。而四辨不能說其相。實相般若玄之又玄之也。貪染癡闇皆是慧明而五眼不能見其照。觀照波若損之又損之也。今是經者波若為宗。無說無示無聞無得絕諸戲論之格言也。無所示故無所不示。無所得故無所不得。六度萬行於之圓滿。五眼萬德從是生。成菩薩之要藏也。諸佛之真母也。所以無上法王將說是經。尊重波若親自敷坐。天雨四華以供養。地動六變而警喜。十方大士最在邊而遠來二界諸天下高光而遐至。常啼七歲立之不顧骨髓之摧。河天一座聞之便得菩提之記。至如唐虞之蓋天下週孔之冠群仙。而猶諸天設教不敢逆于天則。今我法王波若真典諸天奉而仰信不敢違于佛教。以此而推去彼遠矣。豈可同日而論乎哉。爾乃信受四句福廣

【現代漢語翻譯】現代漢語譯本

大正藏第 33 冊 No. 1697 《大慧度經宗要》

No. 1697 [cf. No. 223]

《大慧度經宗要》

釋元曉撰

將要解說此經，分為六個方面：首先闡述大意，其次彰顯經的宗旨，第三解釋題目名稱，第四說明緣起，第五判定教義，第六消解文句。

第一，闡述大意：般若（Prajna，智慧）是至高的道理。無道，也無非道，無至，也無非至。寂靜啊，沒有什麼不是寂靜的；泰然啊，沒有什麼不是坦蕩的。因此可知，實相（Reality）無相（formless），所以無所不相（all-pervasive）。真照（True illumination）照破無明（ignorance），所以無不成為光明。沒有無明，也沒有非無明，那麼是誰滅除了愚癡黑暗而獲得智慧光明？沒有相，也沒有非相，那麼怎能毀壞假名（provisional name）而宣說實相？因此，假名妄相無一不是真性（true nature）。而四辯（four kinds of eloquence）也無法完全說清它的相狀。實相般若，玄妙到了極點。貪染、癡闇，都是慧明，而五眼（five kinds of vision）也無法看見它的照耀。觀照般若，損之又損之，才能領悟。現在這部經，以般若為宗旨，無說無示，無聞無得，是斷絕一切戲論的格言。因為無所示，所以無所不示；因為無所得，所以無所不得。六度（six perfections）、萬行（ten thousand practices）因此圓滿，五眼、萬德從此而生。是成就菩薩的要藏，是諸佛的真母。所以無上法王（指佛陀）將要宣說這部經，尊重般若，親自敷設座位。天降四華（four kinds of flowers）以供養，地動六變（six kinds of earthquake）以示警喜。十方大士（great Bodhisattvas）從最邊遠的地方趕來，二界（two realms）諸天從天下發出高光而遠道而來。常啼菩薩（Sadāprarudita）七年站立不動，不顧骨髓的摧殘。河天（River deity）在座位上聽聞，便得到了菩提（Bodhi，enlightenment）的授記。即使是唐堯虞舜治理天下，周公孔子冠絕群仙，尚且諸天設教也不敢違逆天道。如今我佛法王宣講般若真典，諸天奉行仰信，不敢違背佛教。以此推論，他們相差太遠了，怎麼可以相提並論呢？因此，信受四句偈（four-line verse）的福報廣大。

【English Translation】 English version

T33 No. 1697 《The Essentials of the Mahāprajñāpāramitā Sūtra》

No. 1697 [cf. No. 223]

The Essentials of the Mahāprajñāpāramitā Sūtra

Composed by Śramaṇa Yuanxiao

I will explain this sutra in six aspects: First, I will describe the main idea. Second, I will reveal the doctrine of the sutra. Third, I will explain the title. Fourth, I will clarify the origin. Fifth, I will classify the teachings. Sixth, I will interpret the text.

First, describing the main idea: Prajna (wisdom) is the supreme truth. There is no path, nor non-path; no arrival, nor non-arrival. It is serene, encompassing all stillness; it is tranquil, encompassing all vastness. Therefore, it is known that Reality (Śūnyatā) is formless, and thus all-pervasive. True illumination dispels ignorance, and thus becomes all-illuminating. There is no ignorance, nor non-ignorance, so who eliminates delusion and darkness to attain wisdom and light? There is no form, nor non-form, so how can one destroy provisional names to speak of true reality? Thus, provisional names and illusory appearances are none other than true nature. Yet, the four kinds of eloquence cannot fully describe its appearance. Reality Prajna is profound beyond profound. Greed, attachment, delusion, and darkness are all wisdom and light, yet the five eyes cannot see its illumination. Contemplating Prajna requires diminishing and diminishing again to comprehend. Now, this sutra takes Prajna as its doctrine, with no speaking, no showing, no hearing, no attaining, it is a maxim that cuts off all frivolous debates. Because there is nothing shown, therefore there is nothing not shown; because there is nothing attained, therefore there is nothing not attained. The six perfections and ten thousand practices are perfected through it, and the five eyes and ten thousand virtues arise from it. It is the essential treasury for attaining Bodhisattvahood, and the true mother of all Buddhas. Therefore, the unsurpassed Dharma King (referring to the Buddha) is about to expound this sutra, respecting Prajna, and personally arranging the seat. The heavens rain down four kinds of flowers as offerings, and the earth shakes in six ways to signal joy and reverence. Great Bodhisattvas from the most distant places arrive, and devas from the two realms descend from the heavens, emitting brilliant light from afar. Bodhisattva Sadāprarudita stood still for seven years, disregarding the destruction of his bone marrow. The River deity, upon hearing it in his seat, received the prediction of Bodhi (enlightenment). Even Tang Yao and Yu Shun, who governed the world, and the Duke of Zhou and Confucius, who surpassed all immortals, still did not dare to defy the way of heaven when the devas established teachings. Now, the Dharma King of our Buddha speaks the true canon of Prajna, which the devas uphold and believe in, not daring to disobey the Buddha's teachings. From this comparison, they are far apart; how can they be discussed on the same day? Therefore, the merit of believing and accepting a four-line verse is vast.

虛空。舍恒沙之身命所不能況起謗一念罪重五逆。墮千劫之無間猶不能償者也。所言摩訶般若波羅蜜者皆是彼語。此土譯之云大慧度。由無所知無所不知故名為慧。無所到故無所不到乃名為度。由如是故無所不能能生無上大人能顯無邊大果。以此義故名大慧度。所言經者常也法也。常性無所有故先賢后聖之常軌也。法相畢竟空故反流歸源之真則也。此經六百有十六分。在前四百以為初分。初分之內有七十八品。于中在前明起經之緣故言初分緣起品第一。

第二顯經宗者此經正以波若為宗。通而言之波若有三。一文字波若二實相波若三觀照波若。今此經者后二為宗。所以然者文字但是能詮教故。后二是其所詮旨故。今欲顯是宗義略作三門。一明實相二明觀照三者合明二種般若。初明實相般若相者諸法實相說者不同。有義依他起自性上遍計所執。自性永無所顯真如是為實相。依他起性實不空故。瑜伽論云。若諸名言熏習之想所建立識緣色等相事計為色等性。當知此性非實物有非勝義有。唯是遍計所執自性當知假有。若遣名言熏習之想所建立識。如其色等相事緣離言說性。當知此性是實物有是勝義有乃至廣說故。或有說者依他性空真如亦空。如是乃為諸法實相。如下文言。色無所有不可得。受想行識無所有不可得。乃

【現代漢語翻譯】現代漢語譯本虛空。捨棄如恒河沙數般的身命，也不能比擬誹謗一念所造之罪，其罪重於五逆罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）。墮入千劫的無間地獄，仍然無法償還。所說的摩訶般若波羅蜜（Mahāprajñāpāramitā），都是彼土的語言。在此土翻譯為『大慧度』。因為無所不知，無所不曉，所以稱為『慧』。因為無所不到，所以稱為『度』。正因為如此，所以無所不能，能生無上大人，能顯無邊大果。因為這個意義，所以名為『大慧度』。所說的『經』，是常也，法也。常性本無所有，所以是先賢后聖的常軌。法相畢竟空，所以是反流歸源的真理。此經有六百一十六分。在前的四百分為初分。初分之內有七十八品。其中在前闡明起經的因緣，所以說『初分緣起品第一』。第二是闡明經的宗旨，此經正是以般若（Prajñā）為宗旨。通俗而言，般若有三種：一、文字般若（written Prajñā），二、實相般若（true nature Prajñā），三、觀照般若（contemplative Prajñā）。現在這部經以後兩種為宗旨。之所以這樣說，是因為文字只是能詮釋教義的工具，后兩種才是所詮釋的宗旨。現在想要闡明這個宗旨的意義，略作三個方面：一、闡明實相，二、闡明觀照，三、合併闡明兩種般若。首先闡明實相，般若的實相，說法各不相同。有的認為，依他起自性上遍計所執（Parikalpita），自性永遠無法顯現，真如（Tathātā）才是實相。依他起性實際上並不空，所以《瑜伽師地論》說：『如果諸名言熏習之想所建立的識，緣色等相事，計為色等性，應當知道此性並非實物所有，並非勝義所有，只是遍計所執的自性，應當知道是假有。如果遣除名言熏習之想所建立的識，如其色等相事，緣離言說性，應當知道此性是實物所有，是勝義所有』，乃至廣說。或者有人說，依他性空，真如也空。這樣才是諸法的實相。如下文所說：『色無所有不可得，受想行識無所有不可得』，乃至。

【English Translation】 English version Emptiness. Abandoning bodies and lives as numerous as the sands of the Ganges cannot compare to the sin of a single moment of slander, which is heavier than the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and disrupting the Sangha). Falling into the Avīci hell for a thousand kalpas still cannot repay it. What is said as Mahāprajñāpāramitā (Great Perfection of Wisdom) are all languages from that land. Translated in this land, it means 'Great Wisdom Crossing Over'. Because it knows everything and is aware of everything, it is called 'Wisdom'. Because it reaches everywhere, it is called 'Crossing Over'. Because of this, it is omnipotent, able to give birth to the supreme great person, and able to manifest boundless great fruits. Because of this meaning, it is called 'Great Wisdom Crossing Over'. What is said as 'Sutra' means constancy and dharma. The constant nature is without anything, so it is the constant path of the wise men of the past and the sages of the future. The characteristic of dharma is ultimately emptiness, so it is the truth of returning to the source against the current. This sutra has six hundred and sixteen sections. The first four hundred sections are the initial part. Within the initial part, there are seventy-eight chapters. Among them, the cause and condition of the sutra's arising is explained in the beginning, so it is said 'First Chapter on the Arising of Conditions of the Initial Part'. The second is to clarify the purpose of the sutra. This sutra takes Prajñā (wisdom) as its purpose. Generally speaking, there are three types of Prajñā: 1. Written Prajñā, 2. True Nature Prajñā, and 3. Contemplative Prajñā. This sutra now takes the latter two as its purpose. The reason for this is that words are only the tools to explain the teachings, while the latter two are the meaning being explained. Now, to clarify the meaning of this purpose, I will briefly discuss three aspects: 1. Clarifying true nature, 2. Clarifying contemplation, and 3. Combining and clarifying the two types of Prajñā. First, clarifying true nature, the true nature of Prajñā, the explanations vary. Some believe that the Parikalpita (imagined nature) on the dependent nature, the self-nature can never be revealed, and Tathātā (suchness) is the true nature. The dependent nature is actually not empty, so the Yogācārabhūmi-śāstra says: 'If the consciousness established by the thoughts of verbal imprints, clinging to the appearances of form, etc., and considering them as the nature of form, etc., one should know that this nature is not a real thing, not ultimately real, but only the imagined nature, one should know that it is provisionally existent. If one removes the consciousness established by the thoughts of verbal imprints, such as the appearances of form, etc., clinging to the nature of being apart from words, one should know that this nature is a real thing, is ultimately real', and so on. Or some say that the dependent nature is empty, and Tathātā is also empty. This is the true nature of all dharmas. As the following text says: 'Form is without anything and cannot be obtained, sensation, perception, volition, and consciousness are without anything and cannot be obtained', and so on.

至如法性實際無所有不可得。又言諸法實相云何有諸法無所有。如是有是事不知名為無明乃至廣說故。或有說者依他起性亦有亦空。世俗故有勝義故空。空即真如真如不空。如是名為諸法實相。如下文云。世俗法故說有業報。第一義中無業無報。瑜伽論云于勝義上更無勝義故。或有說者二諦法門但是假說而非實相。非真非俗非有非空如是乃名諸法實相。如下文云。有所得無所得平等是名無所得。論云若顛倒少許有實者第一義諦亦應有實故。問諸師所說何者為實。答諸師說皆實。所以然者皆是聖典不相違故。諸法實相絕諸戲論都無所然無不然故。如釋論云一切實一切非實。及一切實亦非實。一切非實非不實是名諸法之實相。案云此說四句是實相者如其次第許前四說。離著而說無不當故。若有著者如言而取無不破壞故非實相。離絕四句不可破壞。如是乃名諸法實相。如廣百論頌曰。

有非有俱非　　諸宗皆寂滅　于中欲興難　　畢竟不能申

或有說者依此大般若經以如來藏為實相般若。如下理趣分中言。爾時世尊復依一切住持藏法如來之相。為諸菩薩宣說般若波羅蜜多一切有情住持遍滿甚深理趣勝藏法門。謂一切有情皆如來藏普賢菩薩自體遍故。一切有情皆金剛藏以金剛藏所灌灑故。一切有情皆正法藏皆隨正

【現代漢語翻譯】現代漢語譯本：至於法性實際是沒有任何東西可以獲得的。又說諸法實相，為什麼說諸法是無所有的呢？像這樣說有，又說沒有，不瞭解這種情況就叫做無明，乃至廣說。或者有人說，依他起性（Paratantra-svabhava，緣起性）既有也不空，在世俗諦（Saṃvṛti-satya，相對真理）上是有的，在勝義諦（Paramārtha-satya，絕對真理）上是空的。空即是真如（Tathātā，事物的真實本性），真如不空。這樣就叫做諸法實相。如下文所說：『因為世俗法，所以說有業報；在第一義諦（Paramārtha-satya，最高真理）中，沒有業也沒有報。』《瑜伽師地論》中說：『在勝義諦之上，再沒有更高的勝義諦了。』或者有人說，二諦法門（the doctrine of two truths）只是假說，並非實相。非真非俗，非有非空，這樣才叫做諸法實相。如下文所說：『有所得和無所得的平等，就叫做無所得。』論中說：『如果顛倒少許，有真實存在的東西，那麼第一義諦也應該有真實存在的東西。』問：各位法師所說的，哪一種是真實的呢？答：各位法師所說的都是真實的。為什麼呢？因為都是聖典，不相違背。諸法實相，斷絕一切戲論，完全沒有什麼肯定或否定。如《釋論》所說：『一切是實，一切非實，以及一切是實亦非實，一切非實非不實，這就叫做諸法的實相。』我的理解是，這裡所說的四句是實相，是依次認可前面四種說法。離開執著而說，沒有不恰當的；如果有所執著，按照字面意思去理解，沒有不被破壞的，所以不是實相。離開斷絕四句，是不可破壞的，這樣才叫做諸法實相。如《廣百論頌》所說：『有、非有、俱非，各種宗派都寂滅。在其中想要興起爭論，終究是不能成立的。』或者有人說，依據《大般若經》，以如來藏（Tathāgatagarbha，如來藏）為實相般若（Prajñā，智慧）。如下《理趣分》中所說：『這時，世尊又依據一切住持藏法如來之相，為諸菩薩宣說般若波羅蜜多，一切有情住持遍滿甚深理趣勝藏法門。所謂一切有情皆如來藏，因為普賢菩薩（Samantabhadra，普賢菩薩）的自體遍滿；一切有情皆金剛藏（Vajragarbha，金剛藏），因為被金剛藏所灌灑；一切有情皆正法藏，都隨順正』

【English Translation】 English version: As for the true nature of Dharma (Dharmatā), in reality, there is nothing to be obtained. Furthermore, it is said regarding the true aspect of all Dharmas (phenomena), how can it be said that all Dharmas are without anything? To say that something exists and also does not exist, not understanding this situation is called ignorance (Avidyā), and so on, extensively explained. Or some say that the dependent nature (Paratantra-svabhava) both exists and is empty; it exists in conventional truth (Saṃvṛti-satya) and is empty in ultimate truth (Paramārtha-satya). Emptiness is thus Suchness (Tathātā), and Suchness is not empty. This is called the true aspect of all Dharmas. As the following text says: 'Because of conventional Dharma, it is said that there is karmic retribution; in the ultimate truth, there is no karma and no retribution.' The Yogācārabhūmi-śāstra says: 'Above the ultimate truth, there is no higher ultimate truth.' Or some say that the doctrine of the two truths (the doctrine of two truths) is merely a provisional teaching and not the true aspect. Neither true nor conventional, neither existent nor empty, this is called the true aspect of all Dharmas. As the following text says: 'Equality of what is obtained and what is not obtained is called non-obtainment.' The treatise says: 'If there is even a slight inversion, with something truly existing, then the ultimate truth should also have something truly existing.' Question: Among the teachings of the various masters, which is the true one? Answer: The teachings of all the masters are true. Why? Because they are all sacred texts and do not contradict each other. The true aspect of all Dharmas is the cessation of all conceptual elaborations, with absolutely nothing to affirm or deny. As the Śāstra says: 'Everything is real, everything is unreal, and everything is both real and unreal, everything is neither unreal nor not unreal, this is called the true aspect of all Dharmas.' My understanding is that the four statements mentioned here as the true aspect are successively acknowledging the previous four statements. Speaking without attachment, there is nothing inappropriate; if there is attachment, understanding according to the literal meaning, there is nothing that is not destroyed, so it is not the true aspect. Separating from the four statements, it is indestructible; this is called the true aspect of all Dharmas. As the Śataśāstra says: 'Existence, non-existence, both, and neither, all schools are in quiescence. Within them, wanting to raise difficulties, ultimately cannot be established.' Or some say that, according to the Mahāprajñāpāramitā Sūtra, the Tathāgatagarbha (the Womb of the Thus-Come One) is the true aspect of Prajñā (wisdom). As it is said in the Adhyāśayasañcodana Sūtra: 'At that time, the World-Honored One, relying on the aspect of the Tathāgata of all sustaining treasure Dharmas, for the Bodhisattvas, expounded the Prajñāpāramitā, the profound principle of all sentient beings sustaining and pervading the excellent treasure Dharma gate. That is, all sentient beings are the Tathāgatagarbha, because the self-nature of Samantabhadra (Universal Worthy Bodhisattva) pervades; all sentient beings are the Vajragarbha (Diamond Womb), because they are sprinkled by the Vajragarbha; all sentient beings are the treasure of the true Dharma, all follow the true'

語轉故。一切有情皆妙業藏一切事業加行依故。佛說如是住持甚深理趣勝藏法已。告金剛手菩薩云。若有得聞如是遍滿波若理趣勝藏法門信解受持讀誦修習。則能通達勝藏法性藏速證無上正等菩提。如寶性論云。無始世來性作諸法依止。依性有諸道及證涅槃果。長行釋言。此偈明何義。無始世來性者如經說云。諸佛如來依如來藏。說諸眾生無本際不可得知。所言性者如聖者勝鬘經云。世尊如來藏者是法界藏。出世間法身藏。出世間上上藏。自性清凈法身藏。自性清凈如來藏。依此五句攝大乘論及佛性論以五義釋無相。論云所言性者自有五義。一自性種類義。二因義。三生義。四不壞義。五秘密義。乃至廣說。今此經云一切有情皆如來藏普賢菩薩自體遍故者。謂此菩薩意為一切有情唯一法界無別有情。由此道理長時熏修。是故自心變異遍諸有情以為自體。如是菩薩隨分觀心尚能如是況諸如來圓滿觀心。是故諸有情皆為如來藏所攝名如來藏。如是釋也。如佛性論云。一切眾生皆在如來智內。皆為如來之所攝持故。說所攝眾生為如來藏。如來所攝名如來藏故。以金剛藏所灌灑故者謂佛地所有大圓鏡智相應凈識所攝。種子變異為諸有情。以為等流果故言所灌灑故。皆隨正語轉故者普賢菩薩變為諸有情。時隨自正語變異生故。諸

【現代漢語翻譯】現代漢語譯本：從語言的轉變可以得知，一切有情眾生皆是妙業的寶藏，因為一切事業的修行都依賴於此。佛陀宣說了如此住持甚深理趣的殊勝寶藏之法后，告訴金剛手菩薩說：『如果有人聽聞如此遍滿般若理趣的殊勝寶藏法門，並能信解、受持、讀誦、修習，就能通達殊勝寶藏的法性之藏，迅速證得無上正等菩提。』正如《寶性論》所說：『無始以來，自性作為諸法的依止，依靠自性，才有諸道以及證得涅槃的果位。』長行解釋說：『這首偈頌闡明了什麼意義呢？』『無始以來，自性』，正如經中所說：『諸佛如來依如來藏，宣說諸眾生沒有本際，不可得知。』所說的『自性』，正如聖者《勝鬘經》所說：『世尊，如來藏是法界藏，是出世間法身藏，是出世間上上藏，是自性清凈法身藏，是自性清凈如來藏。』依據這五句，《攝大乘論》和《佛性論》以五種意義解釋無相。論中說，所說的『自性』有五種意義：一是自性種類義，二是因義，三是生義，四是不壞義，五是秘密義，乃至廣說。現在這部經中說：『一切有情皆如來藏，因為普賢菩薩的自體遍及一切。』意思是說，這位菩薩認為一切有情都是唯一的法界，沒有其他的有情存在。由於這個道理，經過長時間的熏修，所以自心變異，遍及所有的有情，作為自己的自體。這樣的菩薩，隨分隨力地觀心尚且能夠如此，更何況諸如來圓滿地觀心呢？所以，所有的有情都被如來藏所攝，稱為如來藏。這就是這樣的解釋。正如《佛性論》所說：『一切眾生都在如來的智慧之內，都被如來所攝持，所以說被攝持的眾生為如來藏。如來所攝持的，名為如來藏。』『以金剛藏所灌灑故』，是指佛地所有大圓鏡智相應的清凈識所攝的種子，變異為諸有情，作為等流果，所以說『所灌灑故』。『皆隨正語轉故』，是指普賢菩薩變為諸有情時，隨著自己的正語變異而生，所以說『諸』。

【English Translation】 English version: From the transformation of language, it is known that all sentient beings are treasuries of wonderful karma, because the practice of all activities depends on this. After the Buddha spoke of the supreme treasury of Dharma that upholds such profound principles, he told Vajrapani Bodhisattva: 'If someone hears such a supreme treasury of Dharma that pervades the principles of Prajna, and can believe, understand, receive, uphold, read, recite, and practice it, then they will be able to penetrate the Dharma-nature treasury of the supreme treasury and quickly attain Anuttara-Samyak-Sambodhi (unsurpassed, complete and perfect enlightenment).' As stated in the Ratnagotravibhāga (Treatise on the Jewel Nature): 'From beginningless time, the self-nature serves as the basis for all dharmas. Relying on the self-nature, there are paths and the attainment of the fruit of Nirvana.' The extended commentary explains: 'What meaning does this verse clarify?' 'From beginningless time, the self-nature,' as the sutra says: 'The Buddhas, Tathagatas, rely on the Tathagatagarbha (Buddha-womb) and declare that sentient beings have no beginning and cannot be known.' The 'self-nature' that is spoken of, as the holy Śrīmālādevī Siṃhanāda Sūtra (Lion's Roar of Queen Śrīmālā) says: 'World-Honored One, the Tathagatagarbha is the Dharmadhatu (realm of Dharma) treasury, the supramundane Dharmakaya (Dharma-body) treasury, the supramundane supreme treasury, the self-nature pure Dharmakaya treasury, the self-nature pure Tathagatagarbha.' Based on these five sentences, the Mahāyānasaṃgraha (Compendium of the Mahayana) and the Buddhagotra (Buddha-Nature Treatise) explain non-appearance with five meanings. The treatise says that the 'self-nature' has five meanings: first, the meaning of self-nature and kind; second, the meaning of cause; third, the meaning of arising; fourth, the meaning of non-destruction; fifth, the meaning of secret, and so on. Now, this sutra says: 'All sentient beings are the Tathagatagarbha because the self-nature of Samantabhadra Bodhisattva pervades everything.' This means that this Bodhisattva considers all sentient beings to be the only Dharmadhatu, and that there are no other sentient beings. Because of this principle, after a long period of cultivation, the mind transforms and pervades all sentient beings, taking them as its own self-nature. If such a Bodhisattva can observe the mind partially and with effort, how much more so can the Tathagatas observe the mind completely? Therefore, all sentient beings are included in the Tathagatagarbha and are called the Tathagatagarbha. This is such an explanation. As the Buddhagotra says: 'All sentient beings are within the wisdom of the Tathagata and are held by the Tathagata. Therefore, it is said that the sentient beings who are held are the Tathagatagarbha. That which is held by the Tathagata is called the Tathagatagarbha.' 'Because it is sprinkled by the Vajragarbha (Diamond Womb),' refers to the seeds held by the pure consciousness corresponding to the Great Perfect Mirror Wisdom of the Buddha-ground, which transform into sentient beings as the result of equal flow, so it is said 'because it is sprinkled.' 'All follow the correct speech,' refers to when Samantabhadra Bodhisattva transforms into sentient beings, arising with the transformation of his own correct speech, so it is said 'all'.

有情皆是正法也。皆妙業藏者以如來藏自內熏習力故生諸有情二種業。謂避苦求樂。諸善事業一切加行善心皆依此二業生故。言一切事業加行依故。由此道理名為妙業。

次明觀照般若相者如論說云。諸菩薩從初發心求一切種智。于其中間知諸法實相慧是波若波羅蜜。總說雖然于中分別如下論文諸說不同。今于其中略出四義。一有人言無漏慧眼是般若波羅蜜相。何以故一切慧中第一慧是名波若波羅蜜。無漏慧根是第一故。二有人言般若波羅蜜是有漏慧。何以故菩薩至道樹下乃斷結使。先雖有大智慧有無量功德。而諸煩惱未斷。是故菩薩波羅蜜是有漏智慧。三有人言菩薩有漏無漏智慧總名波若波羅蜜。何以故菩薩觀涅槃行佛道。以是事故應是無漏。以未斷結使事未成辦故應名有漏。四有人言是波若波羅蜜不可得相。若有若無若常若無常若空若實是波若波羅蜜。眾界入所不攝。非有為非無為非法非非法。不取不捨不生不滅出有無四句適無所著。譬如火炎四邊不可觸以燒手故。波若波羅蜜亦如是不可觸以邪見手燒故。問曰上種種人說波若波羅蜜何者為實。答曰有人言各各有理皆是實故。如經說五百比丘各各說二邊及中道義。佛言皆有道理。有人言末後答者是實。所以者何不可破不可壞故。若有法如毫釐許有者皆有過失

【現代漢語翻譯】現代漢語譯本：一切有情眾生皆是正法。皆是妙業之藏，因為如來藏（Tathagatagarbha，一切眾生皆具的佛性）自身內在熏習的力量，產生了有情眾生的兩種業：避苦和求樂。一切善的事業和一切精進的善心，都依賴於這兩種業而產生，所以說一切事業的加行都依於此。由於這個道理，被稱為妙業。

接下來闡明觀照般若（Prajna，智慧）之相，如論中所說：諸菩薩從最初發心尋求一切種智（Sarvakarajnata，佛陀所具有的對一切事物和現象的智慧），在這期間，了知諸法實相的智慧就是般若波羅蜜（Prajnaparamita，通過智慧到達彼岸）。總的來說雖然如此，但具體分別時，如下論文中的各種說法不同。現在從其中簡略地提出四種觀點：第一種觀點認為，無漏慧眼（Anasrava-jnana，沒有煩惱的智慧）是般若波羅蜜的相。為什麼呢？因為一切智慧中，最殊勝的智慧才被稱為般若波羅蜜，而無漏慧根是最殊勝的。第二種觀點認為，般若波羅蜜是有漏慧（Sasrava-jnana，帶有煩惱的智慧）。為什麼呢？因為菩薩要到菩提樹下才能斷除結使（Klesha，煩惱）。在此之前，雖然有大智慧和無量功德，但各種煩惱還沒有斷除。所以菩薩的波羅蜜是有漏智慧。第三種觀點認為，菩薩的有漏和無漏智慧總稱為般若波羅蜜。為什麼呢？因為菩薩既要觀照涅槃（Nirvana，寂滅）之行，又要行佛道。因此，應該說是無漏的；但因為還沒有斷除結使，事情還沒有辦成，所以應該稱為有漏。第四種觀點認為，般若波羅蜜是不可得相。無論是有還是無，是常還是無常，是空還是實，都是般若波羅蜜。它不被眾界入（Ayatana，感覺器官和感覺對像）所包含，既不是有為法（Samskrta，因緣和合而成的法），也不是無為法（Asamskrta，非因緣和合的法），既不是法，也不是非法。不取不捨，不生不滅，超出有無四句，適然無所執著。譬如火炎，四邊不可觸控，因為會燒手。般若波羅蜜也是如此，不可觸控，因為會被邪見之手燒傷。問：以上種種人所說的般若波羅蜜，哪一種是真實的？答：有人認為，每一種說法都有道理，都是真實的。如經中所說，五百比丘各自說了二邊和中道義，佛說都有道理。有人認為，最後回答的人是真實的。為什麼呢？因為不可破，不可壞。如果有一種法，哪怕像毫毛一樣細微，只要是存在的，都會有過失。

【English Translation】 English version: All sentient beings are the very Dharma. They are all treasuries of wonderful karma because the inherent power of self-internalization of the Tathagatagarbha (Buddha-nature inherent in all beings) generates two kinds of karma in sentient beings: avoiding suffering and seeking happiness. All virtuous deeds and all diligent virtuous minds arise from these two kinds of karma, hence it is said that the practice of all deeds relies on this. Due to this principle, it is called wonderful karma.

Next, clarifying the aspect of contemplating Prajna (wisdom), as the treatise says: All Bodhisattvas, from their initial aspiration to seek Sarvakarajnata (the Buddha's wisdom of all things and phenomena), in the meantime, the wisdom that knows the true nature of all dharmas is Prajnaparamita (the perfection of wisdom that leads to the other shore). Although this is the general statement, the specific distinctions are different in the various statements in the following treatises. Now, I will briefly present four views from among them: The first view is that Anasrava-jnana (untainted wisdom) is the aspect of Prajnaparamita. Why? Because among all wisdoms, the most supreme wisdom is called Prajnaparamita, and the root of untainted wisdom is the most supreme. The second view is that Prajnaparamita is Sasrava-jnana (tainted wisdom). Why? Because Bodhisattvas only sever Kleshas (afflictions) under the Bodhi tree. Before that, although they have great wisdom and immeasurable merits, the various afflictions have not been severed. Therefore, the Bodhisattva's Paramita is tainted wisdom. The third view is that the Bodhisattva's tainted and untainted wisdom are collectively called Prajnaparamita. Why? Because Bodhisattvas must contemplate the practice of Nirvana (cessation) and also practice the Buddha's path. Therefore, it should be said to be untainted; but because the Kleshas have not been severed and the matter has not been accomplished, it should be called tainted. The fourth view is that Prajnaparamita is the aspect of unobtainability. Whether it is existence or non-existence, permanence or impermanence, emptiness or reality, it is Prajnaparamita. It is not included in the Ayatana (sense organs and sense objects), it is neither Samskrta (conditioned phenomena) nor Asamskrta (unconditioned phenomena), it is neither Dharma nor non-Dharma. It neither grasps nor abandons, neither arises nor ceases, transcends the four statements of existence and non-existence, and naturally has no attachment. For example, the flame of a fire cannot be touched on all sides because it will burn the hand. Prajnaparamita is also like this, it cannot be touched because it will be burned by the hand of wrong views. Question: Among the various statements about Prajnaparamita mentioned above, which one is true? Answer: Some say that each statement has its own reason and is true. As the sutra says, five hundred Bhikshus each spoke of the two extremes and the meaning of the Middle Way, and the Buddha said that all had reason. Some say that the last answer is true. Why? Because it cannot be broken or destroyed. If there is a Dharma, even as small as a hair, as long as it exists, it will have faults.

可破。若言無亦可破。是波若波羅蜜中有亦無無亦無非有非無亦無。如是言說亦無是名寂滅無礙無戲論法。是故不可破不可壞是名真實波若波羅蜜最勝無過者。如轉輪聖王降伏諸敵而不自高。波若波羅蜜亦如是能破一切語言戲論。亦不有所破。出第十一三即中。案云此中前三義者依跡顯實。通取地前地上波若有漏無漏隨義而說。第四義者唯顯地上無分別智。證會實相絕諸戲論超過四句遠離五相。故言末後答者為實。是就最勝作如是說。而非盡攝一切智慧。故言諸說皆有道理。如下文云。波若波羅蜜攝一切智慧。所以者何菩薩求佛道時應學一切法得一切智慧。所謂求聲聞辟支佛佛智慧。是智慧有三種。學無學非學非無學非學非無學。智者如干慧地不凈安般欲界系四念處𤏙法頂法忍法世第一法等。乃至廣說。

第三合明二種般若。由非一故假說二種。而離能所畢竟無異。所以然者菩薩修行般若之時推求一切諸法性相。若我若無我若常若無常若生若滅若有若空。如是一切都無所得。不得一切所取相不起一切能取之見。是時遠離一切相見平等證會諸法實相。無二無別無始無終無生無滅非有非空。超過一切語言之路永絕一切心行之處。云何于中有二般若。但一切諸法無不同然是故強名諸法實相。一切分別無所不離是故亦名

【現代漢語翻譯】現代漢語譯本：可以破斥。如果說沒有，也可以破斥。這是般若波羅蜜（Prajnaparamita，智慧的完成）中，有也不是，沒有也不是，既不是有也不是沒有也不是。這樣的言說也沒有，這叫做寂滅無礙、沒有戲論的法。所以不可破斥，不可毀壞，這叫做真實的般若波羅蜜，最殊勝沒有超過的。如同轉輪聖王（Chakravartin，統治世界的理想君主）降伏所有敵人而不自高自大，般若波羅蜜也像這樣，能夠破斥一切語言戲論，也不執著于所破斥的。出自第十一三即中。根據案云，這裡前三個意義是依據事蹟來顯示真實，普遍選取地前地上般若的有漏無漏，根據意義而說。第四個意義只是顯示地上無分別智（Nirvikalpa-jnana，無分別的智慧）。證悟會合實相，斷絕所有戲論，超過四句，遠離五相。所以說最後回答的是真實的，這是就最殊勝的來說的，而不是完全涵蓋一切智慧。所以說各種說法都有道理。如下文所說，般若波羅蜜涵蓋一切智慧。為什麼呢？菩薩（Bodhisattva，追求覺悟的修行者）在求佛道時，應該學習一切法，得到一切智慧。所謂求聲聞（Sravaka，通過聽聞佛法而證悟的修行者）、辟支佛（Pratyekabuddha，獨自證悟的修行者）、佛的智慧。這種智慧有三種：學、無學、非學非無學。智者如同干慧地（Sukkhavipassaka-bhumi，以干觀慧為基礎的修行階段）的不凈觀、安般念（Anapanasati，呼吸念）、欲界系四念處（Kama-dhatu-baddha catuh-smrtyupasthana，與欲界相關的四念處）、𤏙法、頂法、忍法、世第一法等等，乃至廣說。

第三，合併說明兩種般若。因為不是單一的，所以假說兩種。而離開能取和所取，畢竟沒有差異。所以這樣說，菩薩修行般若的時候，推求一切諸法的性相，若是我若是無我，若是常若是無常，若是生若是滅，若是有若是空。像這樣一切都無所得。不得一切所取之相，不起一切能取之見。這時遠離一切相見，平等證會諸法實相。無二無別，無始無終，無生無滅，非有非空。超過一切語言之路，永遠斷絕一切心行之處。怎麼在其中有二種般若呢？但一切諸法沒有不同，所以勉強稱作諸法實相。一切分別無所不離，所以也叫做般若。

【English Translation】 English version: It can be refuted. If it is said that there is nothing, it can also be refuted. This is in Prajnaparamita (Wisdom Perfection), it is neither existence nor non-existence, neither existence nor non-existence. Such speech is also non-existent, which is called quiescent, unobstructed, and non-discursive Dharma. Therefore, it cannot be refuted or destroyed, which is called true Prajnaparamita, the most supreme and unsurpassed. Just as a Chakravartin (Wheel-Turning King) subdues all enemies without being arrogant, Prajnaparamita is also like this, able to refute all verbal discursiveness, and not attached to what is refuted. It comes from the eleventh section. According to the annotation, the first three meanings here are to reveal the truth based on the traces, and generally select the defiled and undefiled Prajna before and after the ground, according to the meaning. The fourth meaning only reveals the non-discriminating wisdom (Nirvikalpa-jnana) on the ground. Realizing and uniting with the true nature, cutting off all discursiveness, surpassing the four sentences, and staying away from the five aspects. Therefore, it is said that the last answer is true, which is said from the most supreme, and does not completely cover all wisdom. Therefore, it is said that all statements have their reasons. As the following text says, Prajnaparamita encompasses all wisdom. Why? When a Bodhisattva (Enlightenment Being) seeks the Buddha path, he should learn all Dharmas and obtain all wisdom. The so-called seeking the wisdom of Sravaka (Hearer), Pratyekabuddha (Solitary Buddha), and Buddha. This wisdom has three types: learning, non-learning, and neither learning nor non-learning. The wise are like the dry wisdom ground (Sukkhavipassaka-bhumi), the impure contemplation, Anapanasati (mindfulness of breathing), the four foundations of mindfulness (catuh-smrtyupasthana) related to the desire realm (Kama-dhatu), 𤏙 Dharma, top Dharma, forbearance Dharma, the world's first Dharma, and so on, and so on.

Third, combine and explain the two types of Prajna. Because it is not singular, two types are hypothetically stated. And apart from the able-grasped and the grasped, there is ultimately no difference. Therefore, when a Bodhisattva practices Prajna, he investigates the nature and characteristics of all Dharmas, whether it is self or non-self, whether it is permanent or impermanent, whether it is birth or death, whether it is existence or emptiness. Like this, nothing can be obtained. Not obtaining all the characteristics of what is grasped, not arising all the views of what is able to grasp. At this time, staying away from all appearances and views, equally realizing and uniting with the true nature of all Dharmas. Without two, without difference, without beginning, without end, without birth, without death, neither existence nor emptiness. Surpassing all paths of language, forever cutting off all places of mental activity. How can there be two types of Prajna in it? But all Dharmas are not different, so it is reluctantly called the true nature of all Dharmas. All distinctions are inseparable, so it is also called Prajna.

無分別智。無智而非實相無實相而非智。如論說云。菩薩觀一切諸法非常非無常非我非無我非有非無等。亦不有是觀是名菩薩行般若波羅蜜。是義舍一切觀滅一切語言離一切心行。從本已來不生不滅如涅槃相。諸法亦如是是名諸法實相。乃至廣說。問觀照般若若有三分不。若有見分何言無見。若無見分何名觀照。有自證分證自體者則此智體不同實相。云何得言無二無別。若無見分亦無自證則同虛空不得名慧。答有義此智有見無相。有義此智無相無見。唯有自證證於自體。或有說者若就有別開分三分俱無。若依無異假說三分俱有。謂即於此平等之中無相為相無見為見。無別自證非不自證。如是自證無所不證諸法實相無非自故。故此自證無非是見。見實相者是無所見有所見者不見實故。故此見分無非實相。如是三分只是一味。若如是說有見不見無障無礙即是解脫。若存能見即墮有邊。若無見分則墮無邊。不離邊故即為被縛如論偈云。

若人見般若　　是即為被縛　若不見般若　　即亦名被縛　若人見般若　　是則得解脫　若不見般若　　則亦得解脫

上來第二顯經宗竟。

第三釋題名者。摩訶言大般若云慧。波羅蜜者名到彼岸如論說也。

將釋此名即作三門。先大次慧後到彼岸。所言大者總

【現代漢語翻譯】現代漢語譯本無分別智（nirvikalpa-jñāna，無分別的智慧）。無智並非不是實相（tattva，真如實性），無實相併非不是智。如論中所說：『菩薩觀察一切諸法，非常非無常，非我非無我，非有非無等等。』也不執著于這種觀察，這叫做菩薩行般若波羅蜜（prajñāpāramitā，通過智慧到達彼岸）。這個意義是捨棄一切觀察，滅除一切語言，遠離一切心行。從本來就不生不滅，如同涅槃（nirvāṇa，寂滅）的相狀。諸法也是這樣，這叫做諸法的實相。乃至廣說。問：觀照般若（觀照的智慧）是否有三分？如果有見分，為何說沒有見？如果沒有見分，為何稱作觀照？如果有自證分，來證明自體，那麼這個智的本體就不同於實相。如何能說無二無別？如果沒有見分，也沒有自證分，那就如同虛空，不能稱作智慧。答：有的觀點認為，這種智慧有見，但沒有相狀。有的觀點認為，這種智慧沒有相狀，也沒有見，只有自證，來證明自體。或者有人說，如果就差別而言，分開說，三分都沒有。如果依據沒有差別而言，假說有三分。意思是說，就在這平等之中，以無相為相，以無見為見，無差別自證，並非不自證。這樣，自證無所不證，諸法的實相沒有不是自證的。所以這個自證沒有不是見。見到實相的人，是無所見；有所見的人，不見實相。所以這個見分沒有不是實相。這樣，三分只是一種味道。如果這樣說，有見不見，沒有障礙，沒有阻礙，就是解脫。如果存有能見，就墮入有邊。如果沒有見分，就墮入無邊。不離開邊，就是被束縛。如論中的偈頌說：『如果有人見到般若，那就是被束縛。如果不見般若，也叫做被束縛。如果有人見到般若，那就是得到解脫。如果不見般若，也就得到解脫。』上面第二部分，闡明經的宗旨完畢。第三部分，解釋題目名稱。摩訶（mahā）意思是『大』，般若（prajñā）意思是『智慧』，波羅蜜（pāramitā）的意思是『到達彼岸』，如論中所說。將要解釋這個名稱，就分為三個方面。先說『大』，再說『慧』，后說『到彼岸』。所說的『大』，是總括。

【English Translation】 English version Avikalpavajñāna (nirvikalpa-jñāna, non-discriminating wisdom). Non-wisdom is not other than reality (tattva, suchness), and reality is not other than wisdom. As it is said in the treatise: 'A Bodhisattva observes all dharmas as neither permanent nor impermanent, neither self nor non-self, neither existent nor non-existent, and so on.' And does not cling to this observation. This is called a Bodhisattva practicing Prajñāpāramitā (prajñāpāramitā, perfection of wisdom). This meaning is to abandon all observation, extinguish all language, and be apart from all mental activity. From the beginning, it is neither born nor extinguished, like the aspect of Nirvāṇa (nirvāṇa, cessation). All dharmas are also like this, this is called the reality of all dharmas. And so on. Question: Does contemplative prajñā (contemplative wisdom) have three aspects? If there is a seeing aspect, why is it said that there is no seeing? If there is no seeing aspect, why is it called contemplation? If there is a self-awareness aspect, to prove the self-nature, then the substance of this wisdom is different from reality. How can it be said that there is no duality or difference? If there is no seeing aspect and no self-awareness aspect, then it is like empty space and cannot be called wisdom. Answer: Some views hold that this wisdom has seeing but no form. Some views hold that this wisdom has no form and no seeing, only self-awareness to prove the self-nature. Or some say that if we speak in terms of difference, separating them, all three aspects are absent. If we speak in terms of non-difference, hypothetically, all three aspects are present. That is to say, within this equality, taking non-form as form, taking non-seeing as seeing, non-different self-awareness, not non-self-awareness. In this way, self-awareness is aware of everything, and there is no aspect of the reality of dharmas that is not self-aware. Therefore, this self-awareness is not other than seeing. One who sees reality sees nothing; one who sees something does not see reality. Therefore, this seeing aspect is not other than reality. Thus, the three aspects are only one flavor. If it is said in this way, having seeing and non-seeing, without obstruction or hindrance, is liberation. If the ability to see is retained, one falls into the extreme of existence. If there is no seeing aspect, one falls into the extreme of non-existence. Not departing from the extremes is being bound. As the verse in the treatise says: 'If a person sees prajñā, that is being bound. If one does not see prajñā, that is also called being bound. If a person sees prajñā, then one attains liberation. If one does not see prajñā, then one also attains liberation.' The second part above, clarifying the doctrine of the sutra, is complete. The third part explains the title. Mahā (mahā) means 'great,' prajñā (prajñā) means 'wisdom,' and pāramitā (pāramitā) means 'to reach the other shore,' as it is said in the treatise. To explain this name, it is divided into three aspects. First, 'great,' then 'wisdom,' and then 'to reach the other shore.' What is said to be 'great' is all-encompassing.

而言之。凡諸所有大事大法不可思議神力威德皆是般若之所成辦。以是義故名之為大。如下文云。般若波羅蜜為大事故起。不可思議事故起。不可稱事故起。無有量事故起。無等等事故起。何以故波若波羅蜜中含受五波羅蜜。含受內空乃至有法無法空。含受四念處乃至八聖道分。是深般若波羅蜜中含受佛十力乃至一切種智。譬如灌頂王國土中尊。諸有官事皆委大臣國王安樂無事。如是須菩提所有聲聞辟支佛法若菩薩法若佛法一切皆在般若波羅蜜中。般若波羅蜜能成辦其事。乃至廣說。別而論之乃有眾多。今撮其要略釋四義有勝力故。得多聞故。生大人故。與大果故。有勝力故名為大者。謂諸菩薩能學般若波羅蜜故。有不思議殊勝神力。如經言欲以一毛舉三千大千國土中諸須彌山。擲過他方無量阿僧祇諸國土。不嬈眾生者。當學般若波羅蜜故。得多聞故名為大者。謂諸菩薩學般若故過去未來一切諸佛所說言教。已說當說皆得遍聞如經言。過去諸佛已說現在諸佛今說未來諸佛當說。欲聞聞已自利亦利他人。當學般若波羅蜜。論曰菩薩有三昧名觀三世諸佛三昧。入是三昧皆見三世諸佛聞其說法。問過去未來諸佛音聲至現在故菩薩得聞耶。聲不至現而三昧力能聞已滅未生音耶。若彼音聲至現在者云何已滅重生於現。云何未生先

現於今。若彼音聲不至今現則彼音聲已滅未生。未生已滅即是無聲。云何得聞于無聲耶。答彼過未音雖不至今而能得聞三昧力故。如障外色雖物所隔而能得見天眼力故過未音聲當知亦爾。雖時有隔而能得聞。得聞曾有當有之聲非聞已滅未生之無。若彼過未諸佛力故聲至於今。而令聞者凡夫二乘皆得聽聞。非謂般若三昧之力。故此經言已說當說。當說即是當有之音已說即是曾有之聲。問菩薩現能聞于曾當。佛豈不能令聲至。今若能令至不離前難。重生逆理不應理故。答誰言諸佛不能令至但說聞至非般若力。當知諸佛法輪音聲遍於三世無所不至。能至所至不可得。故如華嚴經言譬如章文字悉入一切數所入無所入。法輪亦如是。如來轉法輪三世無不至。所轉無所轉求之不可得。雖去來音至於今現而非重生亦非過理。所以然者。佛知三世長遠之劫即是極促一念之頃。而不令劫促亦不令念長。是故當知彼聲至今無重生逆理過失。如彼經言。無量無數劫即是一念頃。亦不令劫短究竟剎那法。且止乘論還述本宗。生大人故名為大者。四種大人皆從般若而得生故。如論說言一切世間中十方三世諸佛是第一大。次有菩薩辟支佛聲聞。是四大人皆由般若波羅蜜生故名為大。與大果故名之為大者。能與一切眾生無邊無盡果故。如論說言。複次

能與眾生大果報無量無盡常不變壞。所謂涅槃故名為大。餘五不能故不名大。依是四義般若名大。六種釋中是有財釋。

第二釋慧義者。解了義是慧義。能了一切所知境界故。無知義是慧義。有所知者不知實相故。破壞義是慧義壞。一切法可言性相故。不壞義是慧義。不壞假名而證實相故。遠離義是慧義。永離一切取著相故。不離義是慧義證會一切諸法相故。複次無離無不離義是般若義。於一切法都無所離無所不離故。無壞無不壞義是般若義。於一切法永無所壞無所不壞故。無知無不知義是般若義。由得無所知無所不知故。無義無非義義是般若義。不得一切義不得非義故。如是等義如論廣說。如是十種般若之義。若約境智非一之義觀照名慧是持業釋。實相名慧是依主釋。若依能所無二之門亦一實相般若亦持業釋。問若彼般若之名此土譯言慧者。何故論說此二不稱。如下文云。不亦稱者稱名智慧。般若之實相甚深極重智慧輕薄。是故不能稱。又般若多智慧少故不能稱。又般若利益處廣。未成能與世間果報成已與道果報。又究竟盡知故名稱。般若波羅蜜無能稱知。若常若無常若實若虛若有若無如是等不可稱義。應知。答此論文意正明智慧之名不稱般若之體。非謂般若之稱不當智慧之名。何者文稱名智慧者是舉能稱名

【現代漢語翻譯】現代漢語譯本：能夠給予眾生廣大的果報，無量無盡，恒常不變壞。因為是涅槃的緣故，所以稱為『大』。其餘五種（佈施、持戒、忍辱、精進、禪定）不能達到這種程度，所以不稱為『大』。依據這四種意義，般若（Prajna，智慧）被稱為『大』。在六種解釋中，這屬於有財釋。

第二種解釋是關於『慧』的意義：瞭解的意義是『慧』的意義，因為能夠了解一切所知的境界。無知的意義是『慧』的意義，因為有所知的人並不瞭解實相。破壞的意義是『慧』的意義，破壞一切法可被言說的自性與現象。不壞的意義是『慧』的意義，不破壞假名而證實相。遠離的意義是『慧』的意義，永遠遠離一切取著的現象。不離的意義是『慧』的意義，證悟並會合一切諸法的現象。

進一步說，無離無不離的意義是般若的意義，因為對於一切法都沒有所離和無所不離。無壞無不壞的意義是般若的意義，因為對於一切法永遠沒有所壞和無所不壞。無知無不知的意義是般若的意義，因為獲得了無所知和無所不知。無義無非義的意義是般若的意義，因為沒有獲得一切義也沒有獲得非義。像這樣的意義，在論中廣泛地說明。

像這樣十種般若的意義，如果從境與智非一的角度來看，觀照被稱為慧，這是持業釋。實相被稱為慧，這是依主釋。如果依據能與所無二之門，也是一實相，般若也是持業釋。問：如果般若這個名稱，在此土翻譯為『慧』，為什麼論中說這二者不相稱？如下文說：『不也稱嗎？稱名為智慧。般若的實相甚深極重，智慧輕薄，所以不能相稱。』又，般若多而智慧少，所以不能相稱。又，般若利益的範圍廣，未成就時能給予世間的果報，成就后能給予道果報。又，究竟盡知所以名稱為般若波羅蜜（Prajnaparamita，智慧到彼岸），沒有能稱知的。無論是常還是無常，是實還是虛，是有還是無，像這樣等等不可稱量的意義，應當知道。

答：這段論文的意思正是說明智慧這個名稱不能完全表達般若的本體，不是說般若這個名稱不應當作為智慧的名稱。為什麼呢？文中的『稱名為智慧』是舉出能稱的名。

【English Translation】 English version: It can give sentient beings great retribution, which is immeasurable, endless, constant, and indestructible. It is called 'Great' because it is Nirvana (Nirvana, liberation). The other five (Dana, Sila, Ksanti, Virya, Dhyana) cannot achieve this level, so they are not called 'Great'. Based on these four meanings, Prajna (Prajna, wisdom) is called 'Great'. Among the six explanations, this belongs to the possessive explanation.

The second explanation is about the meaning of 'Wisdom': The meaning of understanding is the meaning of 'Wisdom', because it can understand all knowable realms. The meaning of unknowing is the meaning of 'Wisdom', because those who know do not understand the true nature. The meaning of destruction is the meaning of 'Wisdom', destroying the speakable nature and phenomena of all dharmas. The meaning of non-destruction is the meaning of 'Wisdom', not destroying provisional names but verifying true nature. The meaning of detachment is the meaning of 'Wisdom', forever detaching from all phenomena of attachment. The meaning of non-detachment is the meaning of 'Wisdom', realizing and uniting all phenomena of all dharmas.

Furthermore, the meaning of neither detachment nor non-detachment is the meaning of Prajna, because there is neither detachment nor non-detachment from all dharmas. The meaning of neither destruction nor non-destruction is the meaning of Prajna, because there is never destruction nor non-destruction of all dharmas. The meaning of neither knowing nor not knowing is the meaning of Prajna, because one obtains neither knowing nor not knowing. The meaning of neither meaning nor non-meaning is the meaning of Prajna, because one obtains neither all meanings nor non-meanings. Such meanings are extensively explained in the treatise.

Like these ten meanings of Prajna, if viewed from the perspective of the non-duality of object and wisdom, contemplation is called wisdom, which is a determinative compound. True nature is called wisdom, which is a dependent compound. If based on the gate of non-duality of the able and the object, it is also one true nature, and Prajna is also a determinative compound. Question: If the name Prajna is translated as 'Wisdom' in this land, why does the treatise say that these two are not commensurate? As the following text says: 'Isn't it also called? It is called wisdom. The true nature of Prajna is very deep and heavy, while wisdom is light and thin, so they cannot be commensurate.' Also, Prajna is much and wisdom is little, so they cannot be commensurate. Also, the scope of Prajna's benefits is broad, able to give worldly retribution before achievement, and able to give the retribution of the path after achievement. Also, ultimate and complete knowledge is why it is called Prajnaparamita (Prajnaparamita, perfection of wisdom), and there is no one who can fully know it. Whether it is permanent or impermanent, real or unreal, existent or non-existent, such immeasurable meanings should be known.

Answer: The meaning of this passage is precisely to explain that the name of wisdom cannot fully express the essence of Prajna, not that the name of Prajna should not be used as the name of wisdom. Why? The 'called wisdom' in the text is to cite the name that can be called.

為智慧。般若甚深極重者是顯般若之體離言絕慮。智慧輕薄者是明般若之名不離言慮。是故此名不能稱體。又般若多智慧少者般若之體無量無邊所知所證無限量故。智慧之名有限有量能稱能知唯一名故。是故少名不稱多體。次言般若利益處廣者。是明般若之體利益處廣。智慧之名所不能詮。是故言不可稱。次言究竟盡知故名稱者。是明智慧之體。名稱於盡知而般若體都無所知。謂常無常虛實有無如是一切不可得故。是故言不可稱。又釋盡知體相故得以名稱其體相。而般若相無能知者。常無常等不可得故。由是道理故不可稱。以是四義釋不可稱。是顯名體不得相稱也。問般若之體無所知故盡知之名不得稱者。則如前釋言。無知義是慧義。是名可稱般若之體。答無知之名亦不稱體。直是遮詮不能表示故。但遮于知非表于無故。問若爾甚深極重之言是舉其體故能表示。能表示故非不可稱。若甚深言亦不稱者何謂此言是舉體耶。答甚深等言亦遮詮。但遮淺薄不得深故。是故此言亦不稱體。然論主意向般若體而發此言。就般若名說輕薄言。為顯是意故言舉體。非謂甚深之言能稱般若之體也。問若如是者前以十義釋般若名。皆不稱實般若之體。亦不稱于般若之業。云何而言是持業釋。答般若非然故不當諸名。而非不然故能當諸名。

【現代漢語翻譯】現代漢語譯本：所謂『智慧』（Prajna）深奧而厚重，指的是顯現『般若』（Prajna）的本體，它超越了言語和思慮。而『智慧』輕薄，指的是闡明『般若』的名稱，它離不開言語和思慮。因此，這個名稱不能完全代表本體。此外，『般若』多而『智慧』少，是因為『般若』的本體是無量無邊的，所知所證是無限的。而『智慧』的名稱是有限的，能夠稱量和知曉的只是一個名稱。因此，少的名稱不能代表多的本體。接下來，說『般若』利益之處廣泛，指的是『般若』的本體利益之處廣泛，而『智慧』的名稱無法完全詮釋，所以說不可稱量。接下來，說『究竟盡知故名稱』，指的是『智慧』的本體。名稱可以用於『盡知』，而『般若』的本體卻一無所知。因為無論是常與無常、虛與實、有與無，所有這些都是不可得的。因此，說不可稱量。又解釋說，因為『盡知』具有體相，所以可以用名稱來稱呼它的體相。而『般若』的體相是無法被知曉的，因為常與無常等都是不可得的。由於這個道理，所以說不可稱量。用這四種意義來解釋『不可稱』，是爲了表明名稱和本體不能相互對應。問：如果『般若』的本體一無所知，所以『盡知』的名稱不能稱量它，那麼就像前面解釋的那樣，『無知』的意義就是『慧』的意義，這個名稱可以稱量『般若』的本體嗎？答：『無知』的名稱也不能完全代表本體，它只是遮蓋性的詮釋，不能完全表示本體。因為它只是遮蓋了『知』，而不是表達了『無』。問：如果這樣，那麼『甚深極重』的說法是揭示了本體，所以能夠表示本體，能夠表示本體就不是不可稱量。如果『甚深』的說法也不能稱量本體，那麼這句話揭示的是什麼呢？答：『甚深』等說法也是遮蓋性的詮釋，只是遮蓋了淺薄，不能達到深奧。因此，這句話也不能完全代表本體。然而，論主的意圖是面向『般若』的本體而說出這句話。就『般若』的名稱來說，『輕薄』是爲了顯示這個意圖，所以說是揭示了本體。並不是說『甚深』的說法能夠稱量『般若』的本體。問：如果像這樣，那麼前面用十種意義來解釋『般若』的名稱，都不能完全代表真實的『般若』的本體，也不能完全代表『般若』的作用。為什麼說這是持業釋呢？答：『般若』並非如此，所以不適合所有的名稱。但並非不是如此，所以能夠適合所有的名稱。

【English Translation】 English version: 『Wisdom』 (Prajna), being profound and weighty, refers to manifesting the essence of 『Prajna』, which transcends words and thoughts. 『Wisdom』 being light and thin, refers to elucidating the name of 『Prajna』, which cannot be separated from words and thoughts. Therefore, this name cannot fully represent the essence. Furthermore, 『Prajna』 being much and 『Wisdom』 being little is because the essence of 『Prajna』 is immeasurable and boundless, and what is known and realized is infinite. The name of 『Wisdom』 is finite, and what can be measured and known is only a name. Therefore, the little name cannot represent the much essence. Next, saying that 『Prajna』s benefits are extensive』 refers to the essence of 『Prajna』 having extensive benefits, which the name of 『Wisdom』 cannot fully express, so it is said to be immeasurable. Next, saying 『named because of ultimately knowing completely』 refers to the essence of 『Wisdom』. The name can be used for 『knowing completely』, but the essence of 『Prajna』 knows nothing at all. Because whether it is permanence or impermanence, reality or illusion, existence or non-existence, all these are unattainable. Therefore, it is said to be immeasurable. It is also explained that because 『knowing completely』 has a form and characteristic, the name can be used to refer to its form and characteristic. But the form and characteristic of 『Prajna』 cannot be known, because permanence and impermanence, etc., are unattainable. Due to this reason, it is said to be immeasurable. Explaining 『immeasurable』 with these four meanings is to show that the name and essence cannot correspond to each other. Question: If the essence of 『Prajna』 knows nothing, so the name of 『knowing completely』 cannot measure it, then as explained earlier, the meaning of 『unknowing』 is the meaning of 『wisdom』, can this name measure the essence of 『Prajna』? Answer: The name of 『unknowing』 also cannot fully represent the essence, it is only a covering explanation, it cannot fully express the essence. Because it only covers 『knowing』, but does not express 『non-existence』. Question: If so, then the saying 『profound and weighty』 reveals the essence, so it can represent the essence, and being able to represent the essence is not immeasurable. If the saying 『profound』 also cannot measure the essence, then what does this sentence reveal? Answer: The sayings 『profound』, etc., are also covering explanations, only covering shallowness, unable to reach profundity. Therefore, this sentence also cannot fully represent the essence. However, the intention of the author is to face the essence of 『Prajna』 and say this sentence. In terms of the name of 『Prajna』, 『light and thin』 is to show this intention, so it is said to reveal the essence. It is not that the saying 『profound』 can measure the essence of 『Prajna』. Question: If it is like this, then the previous explanation of the name of 『Prajna』 with ten meanings cannot fully represent the true essence of 『Prajna』, nor can it fully represent the function of 『Prajna』. Why is it said that this is a possessive compound? Answer: 『Prajna』 is not like that, so it is not suitable for all names. But it is not not like that, so it can be suitable for all names.

又持業釋。且是假說非謂實然故不相違也。

第三釋到彼岸義者。到彼岸義乃有眾多。依此經論略出四義。一者從生死此岸到涅槃彼岸故名到彼岸如論釋言。三乘之人以是般若到彼岸涅槃滅一切憂苦。以是義故名波羅蜜。二者從有相此岸到無相彼岸故名到彼岸。如論釋言。是般若波羅蜜等以色心二法推求破壞不得堅實。以是義故名波羅蜜。三者從未滿智此岸到究竟智彼岸故名到彼岸如論釋言。彼岸名盡一切智慧邊智。名不可破壞相。不可破壞相者即是如法性實際。以其實故不可破壞。是三事攝入般若中故名波羅蜜。四者從有此彼岸到無彼此岸。無所到故名到彼岸如下文言。此彼岸不度故名般若波羅蜜。金鼓經云生死涅槃皆妄見。能度無餘故名波羅蜜。此四義中第一第三因中說果是有財釋。第二第四說其已到是持業釋也。若以此大慧度之名目能詮者是依主釋也。

第四明說經因緣者。如論說云。問曰佛以何因緣故說摩訶般若波羅蜜經。諸佛之法不以無事及小因緣而自發言。譬如須彌山王不以無事及小因緣而動。今有何等大因緣故佛說是經。答中廣出衆多因緣。今撮其要略出六因。一為廣示菩薩行故。二為不違諸天請故。三為欲斷諸人疑故。四為欲治眾生病故。五為欲說第一義諦故。六為欲伏諸論議師故。初

【現代漢語翻譯】現代漢語譯本：又用持業釋來解釋。這只是假說，並非真實情況，所以不相違背。

第三種解釋是到達彼岸的含義。到達彼岸的含義有很多種。根據這部經論，簡略地列出四種含義。第一種是從生死此岸到達涅槃彼岸，所以稱為到彼岸。如論中所解釋的，三乘之人憑藉這般若到達彼岸涅槃，滅除一切憂苦。因為這個緣故，稱為波羅蜜（paramita，到彼岸）。第二種是從有相此岸到達無相彼岸，所以稱為到彼岸。如論中所解釋的，這般若波羅蜜等，用色心二法來推求破壞，得不到堅實的東西。因為這個緣故，稱為波羅蜜。第三種是從未圓滿的智慧此岸到達究竟的智慧彼岸，所以稱為到彼岸。如論中所解釋的，彼岸是指窮盡一切智慧的邊際智慧。邊際智慧是指不可破壞的相。不可破壞的相就是如法性實際。因為它的真實性，所以不可破壞。這三件事都攝入般若中，所以稱為波羅蜜。第四種是從有此彼岸到達無彼此岸。因為沒有到達任何地方，所以稱為到彼岸，如下文所說。因為不度此彼岸，所以稱為般若波羅蜜。金鼓經說，生死涅槃都是虛妄的見解。能夠完全度過，所以稱為波羅蜜。這四種含義中，第一種和第三種是從原因中說結果，是有財釋。第二種和第四種是說已經到達，是持業釋。如果用這大智慧來度過，作為能詮釋的名目，就是依主釋。

第四部分說明說經的因緣。如論中所說：『問：佛以什麼因緣來說《摩訶般若波羅蜜經》？諸佛的法則不是因為沒有事情或者小因緣而自己發言。譬如須彌山王不是因為沒有事情或者小因緣而震動。現在有什麼樣的大因緣，佛才說這部經？』答中廣泛地列出眾多因緣。現在摘取其中的要點，簡略地列出六個因緣：一是爲了廣泛地指示菩薩的修行；二是爲了不違背諸天的請求；三是爲了想要斷除眾人的疑惑；四是爲了想要醫治眾生的疾病；五是爲了想要說第一義諦；六是爲了想要降伏各種論議師。首先是...

【English Translation】 English version: Furthermore, it is explained by 'Dharayakarma-vyutpatti' (possessive compound). It is merely a provisional designation, not an actual reality, and therefore not contradictory.

The third explanation concerns the meaning of 'reaching the other shore'. The meaning of 'reaching the other shore' is manifold. According to this sutra and treatise, four meanings are briefly presented. First, it means reaching the 'Nirvana' (extinction of suffering) other shore from the 'Samsara' (cycle of rebirth) this shore, hence it is called 'reaching the other shore'. As the treatise explains, people of the three vehicles reach the 'Nirvana' other shore by means of this 'Prajna' (wisdom), extinguishing all sorrows and sufferings. For this reason, it is called 'Paramita' (perfection). Second, it means reaching the 'formless' other shore from the 'with form' this shore, hence it is called 'reaching the other shore'. As the treatise explains, this 'Prajnaparamita' (perfection of wisdom) and so on, by using the two 'Dharmas' (elements of existence) of 'form' and 'mind' to investigate and destroy, cannot obtain anything substantial. For this reason, it is called 'Paramita'. Third, it means reaching the 'ultimate wisdom' other shore from the 'unfulfilled wisdom' this shore, hence it is called 'reaching the other shore'. As the treatise explains, the 'other shore' means the 'ultimate wisdom' that exhausts all wisdom. 'Ultimate wisdom' means the 'indestructible aspect'. The 'indestructible aspect' is the 'suchness' (tathata) of 'Dharma-nature' (Dharmata), which is the actual reality. Because of its reality, it is indestructible. These three things are all included in 'Prajna', hence it is called 'Paramita'. Fourth, it means reaching the 'no this or other shore' from the 'having this and other shore'. Because there is nowhere to reach, it is called 'reaching the other shore', as the text below says. Because it does not cross this or the other shore, it is called 'Prajnaparamita'. The 'Golden Drum Sutra' says that 'Samsara' and 'Nirvana' are both false views. Being able to completely cross over, it is called 'Paramita'. Among these four meanings, the first and third explain the result from the cause, which is 'possessive compound'. The second and fourth say that it has already arrived, which is 'Dharayakarma-vyutpatti'. If using this great wisdom to cross over, as the name that can explain, it is 'dependent compound'.

The fourth part explains the causes and conditions for speaking the sutra. As the treatise says: 'Question: For what causes and conditions did the Buddha speak the 'Mahaprajnaparamita Sutra' (Great Perfection of Wisdom Sutra)? The laws of the Buddhas are not to speak on their own without a matter or small cause. For example, 'Mount Sumeru' (the central mountain in Buddhist cosmology) does not move without a matter or small cause. Now, what great causes and conditions are there that the Buddha speaks this sutra?' The answer extensively lists many causes and conditions. Now, extracting the key points, six causes and conditions are briefly listed: First, it is to extensively instruct the practice of 'Bodhisattvas' (enlightenment beings); second, it is to not violate the requests of the 'Devas' (gods); third, it is to want to cut off the doubts of the people; fourth, it is to want to cure the diseases of sentient beings; fifth, it is to want to speak the 'first principle' (ultimate truth); sixth, it is to want to subdue the various debaters. First is...

為廣示菩薩行者如論說言。佛於三藏中廣引種種譬喻為聲聞說法。而不說菩薩道。唯中阿含本業經中佛記彌勒當得作佛。亦不說種種菩薩行。今欲為彌勒等廣說諸菩薩行故說是經。二為不違諸天請者論說言。爾時菩薩菩提樹下降魔眾已得無上覺。是時三千大千世界主梵天王名尸棄。及色界諸天等釋提桓因及欲界諸天等皆詣佛所請轉法輪。亦念本願及大慈悲故受請說法。諸法甚深者般若波羅蜜是。以是故說此經。三為欲斷諸人疑者論云。有人疑佛不得一切智。所以者何。諸法無量無數云何一人能知一切法。佛住般若波羅蜜實相清凈如虛空無量無數法中自發誠言。我是一切智人。欲斷一切眾生疑。以是故說此經。案云此中發誠言者謂不妄語。有長舌故。喻如世共知有長舌者如世典云舌長覆鼻必不妄語。依此比量證成道理證知如來所言非妄。是故如來有一切智以是斷除眾生疑也。四為欲治眾生病者論云。一切眾生為結使病之所煩惱。無始已來無人能治常為外道惡師所誤。我今出世為大醫王集諸法藥汝等當服。以是故說此經。五為欲說第一義諦者論云。佛欲說第一義悉檀相故說是般若波羅蜜經。有四種悉檀何者為四。一者世界悉檀二者各各為人悉檀三者對治悉檀四者第一義悉檀。此四悉檀攝一切十二部經八萬四千法藏。皆是實

【現代漢語翻譯】現代漢語譯本：爲了廣泛地向菩薩行者展示，如論中所說：佛在三藏中廣泛引用各種譬喻為聲聞說法，卻不講述菩薩道。只有《中阿含·本業經》中，佛預言彌勒（Maitreya，未來佛）將來會成佛，但也沒有詳細說明各種菩薩行。現在爲了給彌勒等廣泛講述各種菩薩行，所以宣說這部經。二是爲了不違背諸天的請求，論中說：當時菩薩在菩提樹下降伏魔眾后，證得無上覺悟。這時，三千大千世界之主梵天王，名叫尸棄（Shikhi），以及諸天等，包括釋提桓因（Shakra Devanam Indra，帝釋天）和欲界諸天等，都來到佛所，請求佛轉法輪。佛也因為憶念本願和大慈悲心，所以接受請求說法。諸法甚深之處在於般若波羅蜜（Prajnaparamita，智慧到彼岸）。因此宣說此經。三是爲了斷除人們的疑惑，論中說：有人懷疑佛沒有獲得一切智（Sarvajna，遍知一切），原因是什麼呢？因為諸法無量無數，怎麼可能有人能知曉一切法呢？佛安住于般若波羅蜜的實相清凈中，如同虛空般無量無數，在法中自己發出誠實之言：『我是一切智人。』爲了斷除一切眾生的疑惑，所以宣說此經。按照論中的說法，這裡『發出誠實之言』是指不妄語。因為有長舌的緣故。譬如世間共知有長舌的人，如世俗典籍所說，舌頭長到可以覆蓋鼻子的人必定不妄語。依據這種比量來證明道理，可以證實如來所說的話不是虛妄的。所以如來具有一切智，以此來斷除眾生的疑惑。四是爲了醫治眾生的疾病，論中說：一切眾生都被結使（Klesha，煩惱）之病所困擾。從無始以來，沒有人能夠醫治，常常被外道惡師所誤導。我現在出世，作為大醫王，收集各種法藥，你們應當服用。因此宣說此經。五是爲了宣說第一義諦（Paramartha-satya，勝義諦），論中說：佛想要宣說第一義悉檀（Siddhanta，究竟的結論）的相貌，所以宣說這部般若波羅蜜經。有四種悉檀，是哪四種呢？一是世界悉檀（Lokasiddhanta，世間悉檀），二是各各為人悉檀（Pudgala-abhipraya-siddhanta，為人悉檀），三是對治悉檀（Pratipaksa-siddhanta，對治悉檀），四是第一義悉檀。這四種悉檀涵蓋了一切十二部經和八萬四千法藏，都是真實的。

【English Translation】 English version: To widely demonstrate to Bodhisattva practitioners, as the treatise states: The Buddha, in the three pitakas, extensively uses various metaphors to teach the Shravakas (Śrāvaka, disciple of Buddha), but does not speak of the Bodhisattva path. Only in the Madhyama Agama's 'Original Karma Sutra,' the Buddha prophesies that Maitreya (Maitreya, the future Buddha) will attain Buddhahood, but it does not elaborate on the various Bodhisattva practices. Now, to extensively explain the various Bodhisattva practices to Maitreya and others, this sutra is spoken. Secondly, to not go against the requests of the devas (deva, gods), the treatise states: At that time, the Bodhisattva, having descended from the Bodhi tree and subdued the Mara hosts, attained unsurpassed enlightenment. At this time, the lord of the three thousand great thousand worlds, Brahma King named Shikhi (Shikhi), and the devas, including Shakra Devanam Indra (Śakra Devanām Indra, the lord of gods) and the devas of the desire realm, all went to the Buddha, requesting the turning of the Dharma wheel. The Buddha, also remembering his original vows and great compassion, accepted the request and taught the Dharma. The profound aspect of all dharmas lies in Prajnaparamita (Prajñāpāramitā, perfection of wisdom). Therefore, this sutra is spoken. Thirdly, to dispel the doubts of people, the treatise states: Some people doubt that the Buddha has not attained Sarvajna (Sarvajña, all-knowing), why is that? Because the dharmas are immeasurable and countless, how can one person know all dharmas? The Buddha abides in the true nature of Prajnaparamita, pure like the immeasurable and countless space, and in the dharmas, he sincerely declares: 'I am an all-knowing person.' To dispel the doubts of all sentient beings, this sutra is spoken. According to the treatise, 'sincerely declares' means not lying. Because of having a long tongue. For example, the world commonly knows that a person with a long tongue, as secular texts say, one whose tongue is long enough to cover the nose will certainly not lie. Based on this analogy to prove the principle, it can be confirmed that the words of the Tathagata are not false. Therefore, the Tathagata has all-knowing wisdom, and this is used to dispel the doubts of sentient beings. Fourthly, to cure the diseases of sentient beings, the treatise states: All sentient beings are troubled by the diseases of Kleshas (Kleśa, afflictions). From beginningless time, no one has been able to cure them, and they are often misled by heretical teachers. I now appear in the world as the great physician king, collecting various Dharma medicines, and you should take them. Therefore, this sutra is spoken. Fifthly, to speak of the Paramartha-satya (Paramārtha-satya, ultimate truth), the treatise states: The Buddha wants to speak of the aspect of the Paramartha-siddhanta (Siddhānta, established doctrine), so he speaks this Prajnaparamita Sutra. There are four kinds of siddhantas, what are the four? First is the Lokasiddhanta (Lokasiddhānta, worldly truth), second is the Pudgala-abhipraya-siddhanta (Pudgala-abhiprāya-siddhānta, truth according to individual capacity), third is the Pratipaksa-siddhanta (Pratipakṣa-siddhānta, truth as antidote), and fourth is the Paramartha-siddhanta. These four siddhantas encompass all twelve divisions of scriptures and eighty-four thousand Dharma treasures, and all are true.

不相違背。世界悉檀者有法從緣和合故有無別性。如車轅輻軸輞和合故有無別事。人亦如是五眾和合故有無別人也。問曰如經說言一人出世多人蒙度。又佛二夜經中說。佛從得道夜至涅槃夜是二夜中間。所說經教一切皆實而不顛倒。若實無人者云何說人等。答曰人等世界故有第一義故無。如如法性實際世界故無。第一義故有。人等亦如是。第一義故無世界故有。所以者何。五眾因緣有故有人。非如一人第二頭第三手無其因緣而有假名。如是等相名世界悉檀。云何各各為人悉檀。觀人心行而為說法。於一事中或聽或不聽如經中說。雜報業故。雜生世間得雜觸得雜受。又余經說無人得觸無人得受。前為斷見人後為常見人。如是等相名為各各為人悉檀。云何為對治悉檀。有法對治即有實性則無。如不凈觀于欲病中是善對治。于瞋病中不名為善非對治法。如是慈心於瞋是善於欲非善。如是等相名為對治。云何名第一義悉檀。一切法性一切論議一切是非一一可破。諸佛辟支佛阿羅漢所行真實法不可破不可壞。且於三悉檀中所不通此中皆通。乃至廣說。案云總而言之一切教門不出二宗。所謂二諦但於世諦有多差別。故於其中分出二種。此二之餘皆屬初一。中二悉檀有何異者。通而言之為人悉檀無非對治。對治悉檀亦是為人。然於一

【現代漢語翻譯】現代漢語譯本不相違背。世界悉檀（世界的真實）認為，諸法因緣和合而有，因此有無的體性並無差別。比如車子的車轅、輻條、輪軸、輪輞和合而成，因此有車子這個事物，但離開這些部分，車子本身並不存在。人也是如此，五蘊（色、受、想、行、識）和合而有，因此有人的存在，但離開五蘊，人本身並不存在。問：如果像經典所說，『一人出世，多人蒙度』，以及佛在《二夜經》中所說，佛從成道之夜到涅槃之夜，這兩夜之間所說的經教都是真實不虛妄的。如果實際上沒有人，那又怎麼說度人等等呢？答：『人』等概念在世俗諦（相對於真諦的世俗認知）的層面是存在的，但在第一義諦（究竟真理）的層面是不存在的。如同如法性（事物的真實本性）和實際（最終的真實）在世俗層面不存在，但在第一義諦層面存在一樣。『人』等概念也是如此，在第一義諦層面不存在，但在世俗層面存在。為什麼呢？因為五蘊因緣和合而有，所以才有人，而不是像一個人長出第二個頭、第三隻手那樣，沒有因緣而強加一個名稱。這些現象被稱為世界悉檀。什麼是各各為人悉檀（針對不同人而施設的教法）呢？觀察人的心行而為他說法，對於同一件事，有時允許，有時不允許，就像經中所說，因為雜報業（混合的業力），所以雜生世間（在混雜的世界中出生），得到雜觸（混雜的感受），得到雜受（混雜的領受）。又有經說，沒有人得到觸，沒有人得到受。前者是為斷見人（持斷滅見的人）說的，後者是為常見人（持常見的人）說的。這些現象被稱為各各為人悉檀。什麼是對治悉檀（用以對治煩惱的教法）呢？有些法是對治，所以有真實性，但這種真實性又是相對的。比如不凈觀（觀想身體不凈）在對治貪慾的病癥時是好的對治方法，但在對治嗔恚的病癥時就不是好的對治方法，不能稱為對治法。同樣，慈心（慈悲心）對治嗔恚是好的，但對治貪慾就不好。這些現象被稱為對治悉檀。什麼是第一義悉檀呢？一切法的自性，一切論議，一切是非，都可以一一被破斥。只有諸佛、辟支佛（緣覺）、阿羅漢所行的真實法是不可破斥、不可毀壞的。在前面的三種悉檀中不通達的，在這裡都可以通達，乃至廣說。總而言之，一切教門都離不開二諦（真諦和俗諦）的範疇，只是在世俗諦層面有很多差別，所以才在其中分出兩種。這兩種之外的都屬於第一種（世界悉檀）。中間兩種悉檀（各各為人悉檀和對治悉檀）有什麼不同呢？總的來說，為人悉檀沒有不是對治的，對治悉檀也是為人而設的。然而，在同一件事上，

【English Translation】 English version They are not contradictory. The World Siddha (the reality of the world) holds that all dharmas arise from the aggregation of causes and conditions, thus there is no difference in the nature of existence and non-existence. For example, a cart exists because of the aggregation of its spokes, axle, and rim, but apart from these parts, the cart itself does not exist. Humans are also like this, existing because of the aggregation of the five skandhas (form, feeling, perception, volition, and consciousness), but apart from the five skandhas, the human itself does not exist. Question: If, as the sutras say, 'When one person appears in the world, many are liberated,' and as the Buddha said in the Two Nights Sutra, the teachings spoken by the Buddha from the night of enlightenment to the night of nirvana are all true and not false. If there is actually no person, then how can we talk about liberating people, etc.? Answer: The concept of 'person' exists on the level of conventional truth (relative to the ultimate truth), but does not exist on the level of ultimate truth. Just as suchness (the true nature of things) and actuality (ultimate reality) do not exist on the conventional level, but exist on the level of ultimate truth. The concept of 'person' is also like this, not existing on the level of ultimate truth, but existing on the conventional level. Why? Because there is a person due to the aggregation of the five skandhas, not like a person growing a second head or a third hand, where a name is imposed without any cause or condition. These phenomena are called World Siddha. What is Individual-for-Individual Siddha (teachings tailored to different people)? It is to teach the Dharma according to the mind and conduct of the person. For the same thing, sometimes it is allowed, sometimes it is not allowed, just as the sutra says, because of mixed karma, one is born into a mixed world, experiences mixed contact, and receives mixed feelings. There are also sutras that say that no one experiences contact and no one receives feelings. The former is for those who hold the view of annihilation, and the latter is for those who hold the view of permanence. These phenomena are called Individual-for-Individual Siddha. What is Antidote Siddha (teachings used to counteract afflictions)? Some dharmas are antidotes, so they have reality, but this reality is relative. For example, the contemplation of impurity is a good antidote for the disease of desire, but it is not a good antidote for the disease of anger, and cannot be called an antidote. Similarly, loving-kindness is good for counteracting anger, but not good for counteracting desire. These phenomena are called Antidote Siddha. What is Ultimate Truth Siddha? The self-nature of all dharmas, all arguments, all rights and wrongs, can be refuted one by one. Only the true Dharma practiced by Buddhas, Pratyekabuddhas (Solitary Buddhas), and Arhats is irrefutable and indestructible. What is not understood in the previous three siddhas can be understood here, and so on. In short, all teachings fall within the scope of the two truths (ultimate truth and conventional truth), but there are many differences on the level of conventional truth, so two types are distinguished within it. What is outside of these two belongs to the first type (World Siddha). What is the difference between the middle two siddhas (Individual-for-Individual Siddha and Antidote Siddha)? Generally speaking, there is no Individual-for-Individual Siddha that is not an antidote, and Antidote Siddha is also for individuals. However, on the same matter,

事中有無異說。是由人異故名為人。不由病異以授別藥。唯一事故不名對治。若說別法以治異病。病別藥異故名對治。非於一事中為人異說。故於中不名為人。除此二種說世俗事皆是世界悉檀所攝。問諸佛說法無不為人。無非對治眾生病者。云何初后二種悉檀不名為人不名對治。答通相而言有如來問。但為直示世俗假名又為直顯勝義實相。如是二種由諦故異不由人異不由病別。是故別立初后二也。問若說人等世諦故有非如一人第二頭等者。蘊界處中何法所攝。又若有人即是有我。何異犢子部所立耶。答薩婆多宗說無有人如第二頭。蘊界處法所不攝故。犢子部說實有人法。不即不離雖蘊界處之所不攝。而在第五不可說藏。今大乘說因緣故有而無別性。色心等法皆亦如是。若實有人是增益邊。若都無人是損減邊。大乘不爾。從緣有故離損減邊。無別性故離增益邊。蘊界處中何法攝者。心不相應行蘊中攝。二十四中眾生同分攝。當知法界法處所攝。且止乘論還述本宗。六為欲伏諸論議師者論云。欲令長爪梵志等大論議師于佛法中生信故說是經。彼若不聞般若氣分離絕四句第一義法。小信尚不得何況得道果。乃至廣說。長爪梵志論議因緣此中應廣說。其餘諸緣廣如論說。說經因緣略述如是。

次第五判教者分判佛教諸說

【現代漢語翻譯】現代漢語譯本：關於事物有無的異議，是因為人不同而有不同的說法，所以稱為『人』（Purusha，補特伽羅，因人而異的施設）。不是因為病癥不同而給予不同的藥物。如果只有一種情況，就不能稱為『對治』（Pratipaksha，對治，針對不同問題採取不同方法）。如果說用不同的方法來治療不同的病癥，因為病癥不同，藥物也不同，所以稱為『對治』。不是在同一件事中因為人不同而有不同的說法，所以在這裡不稱為『人』。除了這兩種情況，所說的世俗之事都屬於世界悉檀（Lokasamgraha，世間悉檀，符合世俗常理的教說）所包含的範圍。

問：諸佛說法沒有不針對人的，沒有不是爲了對治眾生病癥的。為什麼最初和最後兩種悉檀不稱為『人』，不稱為『對治』呢？

答：從普遍的角度來說，有如來問。但這是爲了直接揭示世俗的假名，也是爲了直接顯示勝義的實相。這兩種情況因為真諦不同而不同，不是因為人不同，也不是因為病癥不同。所以特別設立最初和最後兩種悉檀。

問：如果說人等是世俗諦（Samvriti-satya，俗諦，世俗諦）所具有的，不像一個人的第二個頭等不存在的事物。那麼在蘊（Skandha，五蘊）、界（Dhatu，十八界）、處（Ayatana，十二處）中屬於哪種法所包含的呢？如果說有人就是有我（Atman，我），這和犢子部（Vatsiputriya，犢子部）所建立的有什麼不同呢？

答：薩婆多宗（Sarvastivada，一切有部）說沒有人像第二個頭一樣，因為不屬於蘊、界、處所包含的法。犢子部說確實有人法，不即蘊、界、處，也不離蘊、界、處，雖然不屬於蘊、界、處所包含，但在第五個不可說藏中。現在大乘（Mahayana，大乘）說因為因緣（Hetu-pratyaya，因緣）而有，但沒有獨立的自性。色（Rupa，色蘊）、心等法也是如此。如果確實有人，就屬於增益邊（Atmavada，我執，執著于實有的極端）。如果完全沒有人，就屬於損減邊（Ucchedavada，斷滅論，否定一切的極端）。大乘不是這樣。因為從因緣而有，所以遠離損減邊。因為沒有獨立的自性，所以遠離增益邊。至於屬於蘊、界、處中哪種法所包含，屬於心不相應行蘊（Citta-viprayukta-samskara-skandha，心不相應行蘊）所包含。在二十四種不相應行法中，屬於眾生同分所包含。應當知道屬於法界（Dharmadhatu，法界）、法處（Dharmayatana，法處）所包含。

暫時停止對乘論的討論，還是回到本宗。第六個因緣是爲了降伏那些論議師，論中說：爲了讓長爪梵志（Dirghanakha，長爪梵志）等大論議師對佛法產生信心，所以說這部經。他們如果不聽聞般若（Prajna，般若，智慧）的氣分，斷絕四句第一義法（Paramartha-satya，第一義諦，勝義諦），即使是小小的信心都得不到，更何況得到道果。乃至廣說。長爪梵志論議的因緣應該在這裡詳細說明。其餘的因緣詳細地像論中所說的那樣。說經的因緣簡略地敘述如上。

其次，第五個是判教，區分判別佛教的各種說法。

【English Translation】 English version: Regarding the different views on the existence or non-existence of things, it is because of the differences among people that different views arise, hence it is called 'Purusha' (person, referring to the provisional designation based on individual differences). It is not like prescribing different medicines for different illnesses. If there is only one situation, it cannot be called 'Pratipaksha' (counter-measure, addressing different problems with different methods). If it is said that different methods are used to treat different illnesses, because the illnesses are different and the medicines are also different, it is called 'Pratipaksha'. It is not that different views arise within the same matter due to differences among people, so it is not called 'Purusha' here. Apart from these two situations, worldly matters that are spoken of all fall within the scope of Lokasamgraha (worldly teachings, teachings that conform to worldly norms).

Question: The Buddha's teachings are always directed towards people and are always meant to counteract the illnesses of sentient beings. Why are the first and last types of teachings not called 'Purusha' and not called 'Pratipaksha'?

Answer: Generally speaking, there is the question of the Tathagata (如來). However, this is to directly reveal the provisional names of the mundane world and also to directly reveal the ultimate reality of the supreme meaning. These two situations differ because of the difference in truth, not because of the difference in people, nor because of the difference in illnesses. Therefore, the first and last two types of teachings are specifically established.

Question: If it is said that people and so on exist because of Samvriti-satya (conventional truth, relative truth), unlike non-existent things such as a second head on one person, then which Dharma (法) among the Skandhas (五蘊), Dhatus (十八界), and Ayatanas (十二處) does it belong to? Furthermore, if saying that a person exists is the same as having an Atman (我), how is this different from what is established by the Vatsiputriya (犢子部)?

Answer: The Sarvastivada (一切有部) school says that there is no person like a second head, because it does not belong to the Dharmas contained within the Skandhas, Dhatus, and Ayatanas. The Vatsiputriya school says that there is indeed a person-Dharma, which is neither identical to nor separate from the Skandhas, Dhatus, and Ayatanas. Although it is not contained within the Skandhas, Dhatus, and Ayatanas, it is in the fifth indescribable store. Now, the Mahayana (大乘) says that it exists because of Hetu-pratyaya (cause and condition, dependent origination), but it has no independent self-nature. The Rupa (色蘊), mind, and other Dharmas are also like this. If a person truly exists, it belongs to the extreme of Atmavada (belief in a self, the extreme of clinging to existence). If there is absolutely no person, it belongs to the extreme of Ucchedavada (annihilationism, the extreme of denying everything). The Mahayana is not like this. Because it exists from causes and conditions, it is far from the extreme of annihilationism. Because it has no independent self-nature, it is far from the extreme of clinging to existence. As for which Dharma among the Skandhas, Dhatus, and Ayatanas it belongs to, it belongs to the Citta-viprayukta-samskara-skandha (mental formations not associated with consciousness). Among the twenty-four non-associated formations, it belongs to the commonality of sentient beings. It should be known that it belongs to the Dharmadhatu (法界) and Dharmayatana (法處).

Let's temporarily stop discussing the treatises on the Yana (乘, vehicle) and return to our own school. The sixth cause is to subdue those debaters. The treatise says: In order to make the great debaters such as Dirghanakha (長爪梵志) have faith in the Buddha-Dharma, this Sutra is spoken. If they do not hear the essence of Prajna (般若), severing the Paramartha-satya (ultimate truth, the supreme truth) of the four phrases, they will not even obtain a small amount of faith, let alone attain the fruits of the path. And so on. The causes and conditions of Dirghanakha's debate should be explained in detail here. The other causes and conditions are explained in detail as in the treatise. The causes and conditions for speaking the Sutra are briefly described above.

Next, the fifth is the classification of teachings, distinguishing and classifying the various teachings of Buddhism.

不同。今且略出二說平章是非。有人說言一化教門不出二途。一者頓教二者漸教。漸教之內有其五時。一四諦教二無相教三抑揚教四一乘教五常住教。從淺至深漸次而說。今此經等諸般若教在第二時名無相教。或有說者出世教門不過三品。所謂經說三種法輪如解深密經言。勝義生菩薩白言世尊。初於一時在波羅泥斯仙人墮處施鹿林中。唯為發趣聲聞乘者以四諦相轉正法輪。雖是甚奇甚為希有。而是法輪有上有容。是未了義是諸諍論安足處所。世尊在昔第二時中唯為發趣修大乘者。依一切法空無自性無生無滅本來寂靜自性涅槃。以隱密相轉正法輪。而是法輪亦是有上是未了義是諸諍論安足處所。世尊於今第三時中普為發趣一切乘者。依一切法空無自性無生無滅。本來寂靜自性涅槃無自性性。以顯了相轉正法輪。無上無容是其了義。非諸諍論安足處所。今此大品並諸般若皆是第二法輪所攝。問是二師說何者為實。答二種教門三種法輪是就一途亦有道理。然其判此大品經等皆屬第二時攝。第二法輪者理必不然。違經論故。如此論釋畢定品言。須菩提聞法華經說若於佛所作小功德。乃至戲笑一稱南無佛。漸漸必當作佛。又聞阿鞞跋致品中有退不退如法華經中。畢定余經說有退有不退。是故今問為畢定為不畢定。乃至廣說。以是

【現代漢語翻譯】現代漢語譯本：不同。現在姑且簡略地提出兩種說法來評判是非。有人說，佛陀的教化方式不出兩種途徑：一是頓教，二是漸教。漸教之中又有五個階段：一是四諦教（苦、集、滅、道），二是無相教，三是抑揚教，四是一乘教，五是常住教。從淺到深，逐漸地進行闡述。現在這部經等各種《般若經》屬於第二個階段，名為無相教。或者有人說，佛陀出世的教化方式不超過三種品類，也就是經中所說的三種法輪，如《解深密經》所說：勝義生菩薩問道：『世尊，最初您在波羅奈斯（Varanasi）仙人墮處（Isipatana，即鹿野苑）的鹿林中，僅僅為那些發起聲聞乘（Śrāvakayāna，小乘）的人，以四諦之相轉正法輪。雖然非常奇特，非常稀有，但是這個法輪是有侷限的，是不究竟的，是各種爭論的安立之處。世尊在過去第二個階段中，僅僅為那些發起修習大乘（Mahāyāna）的人，依據一切法空無自性、無生無滅、本來寂靜、自性涅槃的道理，以隱秘之相轉正法輪。但是這個法輪也是有侷限的，是不究竟的，是各種爭論的安立之處。世尊現在第三個階段中，普遍地為那些發起一切乘（一切修行方法）的人，依據一切法空無自性、無生無滅、本來寂靜、自性涅槃、無自性性的道理，以顯了之相轉正法輪。是無上無侷限的，是究竟的，不是各種爭論的安立之處。』現在這部《大品般若經》以及各種《般若經》都屬於第二法輪所攝。問：這兩種說法哪一種是真實的？答：兩種教門、三種法輪，就某一方面來說也有道理。然而，如果判定這部《大品般若經》等都屬於第二時所攝，屬於第二法輪，那一定是不對的，因為這與經論相違背。如此，《釋畢定品》中說，須菩提（Subhūti）聽聞《法華經》說，如果在佛陀那裡做一點小小的功德，乃至戲笑時念一聲『南無佛』，漸漸地必定能夠成佛。又聽聞《阿鞞跋致品》（Avivartaniya-cakra，不退轉品）中說有退轉和不退轉，如《法華經》中所說，必定成佛，而其他經典中說有退轉和不退轉。因此現在問，是必定成佛還是不必定成佛？乃至廣泛地進行論述。因此以是

【English Translation】 English version: Different. Now, let's briefly present two viewpoints to judge what is right and wrong. Some say that the Buddha's teachings do not go beyond two paths: one is the sudden teaching (頓教, dùnjiào), and the other is the gradual teaching (漸教, jiànjiào). Within the gradual teaching, there are five stages: first, the Four Noble Truths teaching (四諦教, sìdìjiào) (suffering, accumulation, cessation, path); second, the teaching of no-characteristics (無相教, wúxiàngjiào); third, the teaching of praise and criticism (抑揚教, yìyángjiào); fourth, the One Vehicle teaching (一乘教, yīchéngjiào); and fifth, the teaching of permanence (常住教, chángzhùjiào). From shallow to deep, they are explained gradually. Now, this scripture and various Prajñā scriptures belong to the second stage, called the teaching of no-characteristics. Or some say that the Buddha's teachings in the world do not exceed three categories, which are the three turnings of the Dharma wheel as mentioned in the Saṃdhinirmocana Sūtra (解深密經): 'Bodhisattva Sheng Yisheng (勝義生菩薩, Shèngyìshēng Púsà) asked, 'World Honored One, initially, at one time, in the Deer Park (鹿林, lùlín) at Isipatana (仙人墮處, xiānrén duòchù) in Varanasi (波羅奈斯, Bōluónàisī), you only turned the Dharma wheel of the Four Noble Truths for those who aspire to the Śrāvakayāna (聲聞乘, Shēngwénchéng, Hearer Vehicle). Although it is very wonderful and very rare, this Dharma wheel has limitations and is not ultimate; it is a place where various disputes arise. In the past, in the second period, the World Honored One only turned the Dharma wheel in a hidden way for those who aspire to practice the Mahāyāna (大乘, Dàchéng, Great Vehicle), based on the principle that all dharmas are empty of self-nature, without arising or ceasing, originally tranquil, and of the nature of nirvāṇa. But this Dharma wheel also has limitations and is not ultimate; it is a place where various disputes arise. Now, in the third period, the World Honored One universally turns the Dharma wheel in a clear way for those who aspire to all vehicles (all methods of practice), based on the principle that all dharmas are empty of self-nature, without arising or ceasing, originally tranquil, of the nature of nirvāṇa, and of no-self-nature. It is supreme and without limitations; it is ultimate and not a place where various disputes arise.' Now, this Mahāprajñāpāramitā Sūtra (大品般若經) and various Prajñā scriptures all belong to the second turning of the Dharma wheel. Question: Which of these two statements is true? Answer: The two teachings and the three turnings of the Dharma wheel are reasonable in some respects. However, if it is determined that this Mahāprajñāpāramitā Sūtra and others all belong to the second period and the second turning of the Dharma wheel, then it must be incorrect, because it contradicts the scriptures and treatises. Thus, in the Explanation of the Chapter on Certainty (釋畢定品), it says that Subhūti (須菩提, Xūpútí) heard the Lotus Sūtra say that if one performs even a small merit at the Buddha's place, or even utters 'Namo Buddha' (南無佛) in jest, one will gradually become a Buddha. Also, in the Chapter on Non-retrogression (阿鞞跋致品, Ābēibázhì pǐn, Avivartaniya-cakra), it says that there is retrogression and non-retrogression, as the Lotus Sūtra says, one will certainly become a Buddha, while other scriptures say that there is retrogression and non-retrogression. Therefore, the question now is whether one will certainly become a Buddha or not? And so on, extensively discussing. Therefore, Therefore

驗知說是經時在法華后。即示第二時者不應道理也。問若判此經在法華後者是說云何通。如仁王經言爾時大眾各相謂言。大覺世尊前已為我等大眾二十九年說摩訶般若金剛般若天王問般若光贊般若波羅蜜。今日如來放大光明斯作何事。答摩訶般若非一眾多。有在前說有在後說如論說言。此經二萬二千偈。大般若十萬偈。若龍王宮阿修羅宮天宮中者千億萬偈。乃至廣說。以是義故不相違也。又此論云複次有二種說法。一者諍處二者無諍處。諍處者如余經。今欲明無諍處故說是摩訶般若波羅蜜經。以此證知。今此經者同於第三顯了法輪。非諸諍論安足處故。而判此經等示第二法輪。是即此經為諍論處。不應謂論說是無諍。又此經言欲求三乘菩提當學般若波羅蜜。又言波若波羅蜜中雖無法可得。而有三乘之教乃至廣說。如解深密經中。亦言一切聲聞獨覺菩薩皆是一妙清凈道。當知此經同彼第三普為發趣一切乘者。以顯了相轉正法輪。而彼第二法輪中言唯為發趣修大乘者。何得以此屬彼第二。又此經如化品言。若法有生滅者如化。若法無生無滅。所謂無誑相涅槃。是法非變化。須菩提言如佛所說一切諸法性空。非聲聞作乃至非諸佛作。云何涅槃一法非如化。佛言如是如是。一切法性常空。若新發意菩薩聞一切法皆是性空乃至涅

【現代漢語翻譯】現代漢語譯本：如果驗證得知此經是在《法華經》（Saddharma Puṇḍarīka Sūtra）之後所說，那麼將其歸為第二時期的說法是不合理的。問：如果判定此經在《法華經》之後，那麼經中所說如何解釋？例如，《仁王經》（Kāraṇḍavyūha Sūtra）中說：『當時大眾互相說道，大覺世尊先前已經為我們大眾二十九年宣說了《摩訶般若》（Mahāprajñā）、《金剛般若》（Vajracchedikā Prajñāpāramitā Sūtra）、《天王問般若》（Devendraparipṛcchā Prajñāpāramitā Sūtra）、《光贊般若波羅蜜》（Suvikrāntavikrāmī Samādhi Sūtra）。今天如來放出大光明，這是要做什麼呢？』答：『《摩訶般若》並非只有一種，而是有很多種。有在前說的，也有在後說的。』如論中所說：『此經有二萬二千偈（śloka），《大般若》（Mahāprajñāpāramitā Sūtra）有十萬偈。如果在龍王宮、阿修羅宮、天宮中，則有千億萬偈。』乃至廣說。因為這個緣故，所以並不矛盾。而且此論中說：『複次，有兩種說法，一種是諍論之處，一種是無諍論之處。諍論之處如同其他經典。現在想要闡明無諍論之處，所以宣說這部《摩訶般若波羅蜜經》（Mahāprajñāpāramitā Sūtra）。』以此可以得知，這部經等同於第三個顯了法輪（Dharma-cakra）。不是各種諍論可以安身的地方。而判定此經等同於第二法輪，就是認為此經是諍論之處。不應該說此論說的是無諍。而且此經說：『想要尋求三乘菩提（bodhi），應當學習般若波羅蜜（Prajñāpāramitā）。』又說『般若波羅蜜中雖然沒有法可以得到，但是有三乘的教義。』乃至廣說。如同《解深密經》（Saṃdhinirmocana Sūtra）中也說，一切聲聞（Śrāvaka）、獨覺（Pratyekabuddha）、菩薩（Bodhisattva）都是同一妙清凈道。應當知道此經如同彼經，普遍地爲了發起一切乘的人，以顯了相轉正法輪。而彼第二法輪中說，只為發起修大乘的人。怎麼能將此經歸屬於彼第二法輪呢？而且此經如化品中說：『如果法有生滅，就像幻化。如果法無生無滅，所謂無誑相涅槃（Nirvāṇa），此法不是變化。』須菩提（Subhūti）說：『如佛所說，一切諸法性空，不是聲聞所作，乃至不是諸佛所作。為什麼涅槃一法不是如幻化？』佛說：『是的，是的。一切法性常空。如果新發意菩薩聽到一切法皆是性空，乃至涅

【English Translation】 English version: If it is verified that this sutra was spoken after the Saddharma Puṇḍarīka Sūtra (Lotus Sutra), then it is unreasonable to classify it as belonging to the second period. Question: If it is determined that this sutra comes after the Saddharma Puṇḍarīka Sūtra, how can the statements in the sutra be reconciled? For example, in the Kāraṇḍavyūha Sūtra (Compassionate White Lotus Sutra), it says: 'At that time, the assembly said to each other, the Greatly Awakened World-Honored One has previously spoken to us for twenty-nine years, expounding the Mahāprajñā (Great Wisdom), the Vajracchedikā Prajñāpāramitā Sūtra (Diamond Sutra), the Devendraparipṛcchā Prajñāpāramitā Sūtra (King of Gods Questioning Prajna), and the Suvikrāntavikrāmī Samādhi Sūtra (Glorious Praise of Prajna Paramita). Today, the Tathagata emits great light; what is he about to do?' Answer: 'Mahāprajñā is not just one; there are many. Some are spoken before, and some are spoken after.' As the treatise says: 'This sutra has 22,000 śloka (verses), the Mahāprajñāpāramitā Sūtra (Great Perfection of Wisdom Sutra) has 100,000 śloka. If it is in the Dragon King's palace, the Asura's palace, or the Deva's palace, there are trillions of śloka.' And so on. Because of this reason, there is no contradiction. Moreover, this treatise says: 'Furthermore, there are two kinds of teachings: one is a place of contention, and the other is a place of non-contention. A place of contention is like other sutras. Now, we want to clarify the place of non-contention, so we are expounding this Mahāprajñāpāramitā Sūtra (Great Perfection of Wisdom Sutra).' From this, we can know that this sutra is equivalent to the third manifest Dharma-cakra (Wheel of Dharma). It is not a place where various contentions can reside. But to judge this sutra as equivalent to the second Dharma-cakra is to consider this sutra as a place of contention. It should not be said that this treatise speaks of non-contention. Moreover, this sutra says: 'Those who seek the bodhi (enlightenment) of the Three Vehicles should study Prajñāpāramitā (Perfection of Wisdom).' It also says, 'Although there is no dharma to be obtained in Prajñāpāramitā, there are the teachings of the Three Vehicles.' And so on. Just as in the Saṃdhinirmocana Sūtra (Explanation of the Profound Secrets Sutra), it also says that all Śrāvaka (Hearers), Pratyekabuddha (Solitary Realizers), and Bodhisattva (Enlightenment Beings) are the same wonderful pure path. It should be known that this sutra is like that sutra, universally for those who aspire to all vehicles, turning the Dharma-cakra with manifest characteristics. But the second Dharma-cakra says that it is only for those who aspire to cultivate the Mahayana. How can this sutra be attributed to that second Dharma-cakra? Moreover, this sutra, as in the 'Illusion' chapter, says: 'If a dharma has arising and ceasing, it is like an illusion. If a dharma has no arising and no ceasing, that is, Nirvāṇa (liberation) with no deceptive appearance; this dharma is not an illusion.' Subhūti (Elder Subhuti) says: 'As the Buddha said, all dharmas are empty in nature, not made by Śrāvaka, not even made by all Buddhas. Why is Nirvāṇa alone not like an illusion?' The Buddha said: 'It is so, it is so. The nature of all dharmas is always empty. If a newly aspiring Bodhisattva hears that all dharmas are empty in nature, and so on.'

槃亦皆如化心即驚怖。為是新發意菩薩故分別生滅者如化不生滅者不如化。須菩提言。世尊云何令新發意菩薩知是性空。佛告須菩提。諸法先有今無耶。以是文證當知。此經說涅槃法亦無自性。而彼第二法輪中言一切諸法無生無滅本來寂靜自性涅槃。不言涅槃無自性性。第三了義法輪中言一切諸法無生無滅乃至涅槃無自性性。以是故知。今此經宗超過第二同第三也。又華嚴經云。生死及涅槃是二悉虛妄愚智亦如是。二皆無真實。今此經云。色受想等如幻如夢乃至涅槃如幻如夢。若當有法勝涅槃者。我說亦復如幻如夢。當知此經同彼華嚴無上無容究竟了義。但其教門各各異一耳。第五判教略述如之。

第六消文依論廣釋。

大慧度經宗要終

【現代漢語翻譯】現代漢語譯本：涅槃也像幻化一樣，心因此感到驚恐。因為是新發意的菩薩，所以分別生滅的（涅槃）就像幻化，不生滅的（涅槃）不像幻化。須菩提（Subhuti）問：『世尊（Bhagavan），如何讓新發意的菩薩知道這是性空（sunyata）呢？』佛（Buddha）告訴須菩提（Subhuti）：『諸法（dharmas）是先有而後無嗎？』根據這段經文可以知道，此經所說的涅槃法（nirvana-dharma）也沒有自性（svabhava）。而第二法輪（second turning of the Dharma wheel）中說，一切諸法（sarva-dharma）無生無滅，本來寂靜，自性（svabhava）涅槃（nirvana）。沒有說涅槃（nirvana）沒有自性（svabhava）。第三了義法輪（third definitive turning of the Dharma wheel）中說，一切諸法（sarva-dharma）無生無滅，乃至涅槃（nirvana）沒有自性（svabhava）。因此可知，現在這部經的宗旨超過第二法輪，等同於第三法輪。又《華嚴經》（Avatamsaka Sutra）說：『生死（samsara）及涅槃（nirvana）這二者都是虛妄的，愚者和智者也是如此，二者都沒有真實性。』現在這部經說：『色（rupa）、受（vedana）、想（samjna）等如幻如夢，乃至涅槃（nirvana）如幻如夢。』如果有什麼法勝過涅槃（nirvana），我也說它如幻如夢。』應當知道這部經等同於《華嚴經》（Avatamsaka Sutra），是無上無容、究竟了義的。只是教門各有不同罷了。第五判教略述如上所述。第六，根據論典廣泛地解釋經文。《大慧度經宗要》終

【English Translation】 English version: Nirvana (nirvana) is also like an illusion, causing the mind to be frightened. Because they are newly initiated Bodhisattvas (bodhisattvas), the Nirvana (nirvana) that is distinguished by arising and ceasing is like an illusion, while the Nirvana (nirvana) that does not arise or cease is not like an illusion. Subhuti (Subhuti) asked: 'Bhagavan (Bhagavan), how can newly initiated Bodhisattvas (bodhisattvas) know that this is emptiness (sunyata)?' The Buddha (Buddha) told Subhuti (Subhuti): 'Are all dharmas (dharmas) first existent and then non-existent?' Based on this passage, it should be known that the Nirvana-dharma (nirvana-dharma) spoken of in this sutra also has no self-nature (svabhava). And in the second turning of the Dharma wheel (second turning of the Dharma wheel), it is said that all dharmas (sarva-dharma) neither arise nor cease, are originally tranquil, and have self-nature (svabhava) Nirvana (nirvana). It does not say that Nirvana (nirvana) has no self-nature (svabhava). In the third definitive turning of the Dharma wheel (third definitive turning of the Dharma wheel), it is said that all dharmas (sarva-dharma) neither arise nor cease, and even Nirvana (nirvana) has no self-nature (svabhava). Therefore, it can be known that the doctrine of this sutra now surpasses the second turning and is equal to the third turning. Furthermore, the Avatamsaka Sutra (Avatamsaka Sutra) says: 'Samsara (samsara) and Nirvana (nirvana) are both false, and the foolish and the wise are also the same; neither has any reality.' This sutra now says: 'Form (rupa), sensation (vedana), conception (samjna), etc., are like illusions and dreams, and even Nirvana (nirvana) is like an illusion and a dream.' If there is any dharma that surpasses Nirvana (nirvana), I would also say that it is like an illusion and a dream.' It should be known that this sutra is the same as the Avatamsaka Sutra (Avatamsaka Sutra), being unsurpassed, all-encompassing, and ultimately definitive. It is just that the teachings are different. Sixth, explain the text extensively based on the treatises. The End of the Essentials of the Mahaprajnaparamita Sutra