T85n2745_仁王經疏

大正藏第 85 冊 No. 2745 仁王經疏

No. 2745 [cf. No. 245]

仁王經疏

難聞時。更無先後。簡去傳聞。成上我聞。故云一時。異說如是。次辨過非先以事驗。后引文證。事驗如何。如經中說。阿難是佛得道夜生。如小乘中佛成道已過六七日。即便說經。阿難爾時。猶在懷抱。身不豫會。佛成道已。過二十年方始出家。三十年後方為侍者。自斯已前。所說諸經多不親聞。雖不親聞。而所集經。亦云一時。明知一時。非簡傳之謂。又小乘中。不得說言阿難是權。何由得言說聽一時。人復反微。云何得知阿難是佛得道夜生。將來破我。為證此義。須知阿難立字因緣。阿難陀者。是外國語。此名歡喜。之名三因緣立。一過去因緣。如經中說。釋迦行菩薩時。作一陶師。名曰大光。值過去世釋迦文佛。父名凈飯。母名摩耶。侍者弟子。名曰阿難。因土眷屬。如今無別。因即發願。愿我當來成得佛道。還如今佛。由斯本願。今得成佛。故今侍者。還字阿難。二現在因緣。阿難比丘。面貌端正。世人見者。莫不歡喜。是故字歡喜。是故經中。讚歎阿難。面如月目清蓮。佛法海水阿難心。三父母立字。父母何緣。與字歡喜。喜時生故。何者喜時所謂如來得道夜時。

【現代漢語翻譯】現代漢語譯本《仁王經疏》

難聞之時，更無先後之別。簡去傳聞，成就『我聞』。所以說『一時』。其他的說法是這樣的。接下來辨別過失與謬誤，先用事實來驗證，后引用經文來證明。如何用事實驗證呢？如經中所說，阿難（Ananda，佛陀的十大弟子之一，以多聞著稱）是佛陀得道之夜出生的。而小乘經典中記載佛陀成道後過了六七日，就開始說法。阿難那時還在襁褓之中，沒有親自參與法會。佛陀成道后，過了二十年阿難才出家，三十年後才成為侍者。在此之前所說的經典，大多不是他親自聽聞的。雖然不是親自聽聞，但他所集結的經典，也說是『一時』。這明顯說明『一時』，並非是簡去傳聞的意思。而且小乘經典中，不能說阿難是權現，又怎麼能說聽法是『一時』呢？有人又反駁說，怎麼知道阿難是佛陀得道之夜出生的？將來會反駁我。爲了證明這個道理，要知道阿難立名的因緣。『阿難陀』（Ananda）是外國語，此地翻譯為『歡喜』。立這個名字有三種因緣：一是過去因緣。如經中所說，釋迦（Sakya，釋迦牟尼佛的簡稱）行菩薩道時，做一位陶師，名叫大光。遇到過去世的釋迦文佛，父親名叫凈飯（Suddhodana），母親名叫摩耶（Maya），侍者弟子名叫阿難。因為過去世的因緣，如今沒有差別。因為這個因緣，就發願說，愿我將來成佛時，還像如今的佛一樣。由於這個本願，今產生佛。所以現在的侍者，還字阿難。二是現在因緣。阿難比丘，面貌端正，世人見了，沒有不歡喜的。所以字為『歡喜』。所以經中讚歎阿難，面如滿月，目如清蓮。佛法如海，阿難之心。三是父母立字。父母因為什麼緣故，給他取名『歡喜』呢？因為歡喜的時候生的。什麼歡喜的時候呢？就是如來得道之夜。

【English Translation】 English version The Commentary on the Humane King Sutra

When it is difficult to hear, there is no priority. Simplifying hearsay, accomplishing 'Thus I have heard'. Therefore, it is said 'at one time'. Other explanations are like this. Next, distinguish faults and errors, first verifying with facts, then citing scriptural evidence. How to verify with facts? As it is said in the sutra, Ananda (one of the Buddha's ten great disciples, known for his extensive learning) was born on the night the Buddha attained enlightenment. However, in the Hinayana scriptures, it is recorded that the Buddha began to preach six or seven days after attaining enlightenment. At that time, Ananda was still in swaddling clothes and did not personally participate in the Dharma assembly. After the Buddha attained enlightenment, Ananda became a monk after twenty years, and became an attendant after thirty years. Most of the sutras spoken before this were not heard by him personally. Although not heard personally, the sutras he compiled are also said to be 'at one time'. This clearly shows that 'at one time' does not mean simplifying hearsay. Moreover, in the Hinayana scriptures, it cannot be said that Ananda is a manifestation, so how can it be said that listening to the Dharma is 'at one time'? Someone retorted, how do you know that Ananda was born on the night the Buddha attained enlightenment? They will refute me in the future. To prove this reason, you need to know the cause of Ananda's name. 'Ananda' is a foreign word, translated here as 'Joy'. There are three causes for giving this name: first, the past cause. As it is said in the sutra, when Sakya (short for Sakyamuni Buddha) practiced the Bodhisattva path, he worked as a potter named Da Guang. He met the Sakyamuni Buddha of the past, whose father was named Suddhodana, whose mother was named Maya, and whose attendant disciple was named Ananda. Because of the past causes, there is no difference now. Because of this cause, he made a vow, saying, 'May I be like the Buddha now when I become a Buddha in the future.' Because of this original vow, he became a Buddha in this life. Therefore, the current attendant is still named Ananda. Second, the present cause. The Bhikshu Ananda has a dignified appearance, and everyone who sees him is happy. Therefore, the word is 'Joy'. Therefore, the sutra praises Ananda, his face is like a full moon, and his eyes are like clear lotuses. The Buddha's Dharma is like the sea, and Ananda's heart is like the sea. Third, the parents gave the name. Why did the parents give him the name 'Joy'? Because he was born at a time of joy. What time of joy? It was the night the Tathagata attained enlightenment.

如來十九逾城。出家既出家已五年習定。六年自餓身極羸瘦父王遣人。恒往膳伺。知極微惙。常恐不令。菩薩后時。知餓非道。受食乳糜欲取正覺。魔作是念。若佛道成。空我境界。聞道未成。當敗其志。遂率官屬。十八億萬。持諸菩具來悕菩薩。菩薩於時。入勝意慈定。令魔眷屬顛倒墮落。魔既被降。便作是念。菩薩力大悲我能勝。當惱其父。遂便往詣凈飯宮上。唱如是言。悉達太子。昨夜了矣。王時聞已。從林而墮。良久乃蘇。便為傷嘆。念子在家當為輪王。何期出家空無所獲未久之間。菩提樹神。以佛道成。復持天化。慶賀父王。當成佛時。天雨妙花。而為供養。故持慶王。其時亦往凈飯宮上。唱如是言。大王當知。地天太子。昨夜明星出時。降魔兵眾。成得佛道。王時生疑。曏者有天。言我子死。今復有天。雲子成道。何者可信。菩提神曰。我言可信。曏者是魔。故相惱耳。我是菩提樹神。以佛於我樹下得道。故相慶賀。王時作念。我子在家。當爲輪王。今日出家。為法輪大王。彼此無失。曏者聞死。今忽聞活。重大喜。復聞道成。兩重大喜。未久之間。王弟斛飯。夜生阿難演說抱詣王第。于昨夜生此一男。王時對曰。我子成道。汝復生男。眾慶並集。與字歡喜。以斯驗求定知。阿難得道夜生。阿難既是得道

【現代漢語翻譯】現代漢語譯本如來（Tathagata，佛的稱號）十九歲逾城出家。出家之後，五年修習禪定，六年苦行，身體極其羸弱。凈飯王（Suddhodana，釋迦牟尼的父親）派遣人員 постоянно前往供養膳食，得知太子氣息 крайне微弱，常常擔心他會離世。菩薩（Bodhisattva，指釋迦牟尼成佛前）後來意識到苦行並非正道，於是接受了乳糜的供養，想要證得正覺（Anuttara-samyak-sambodhi，無上正等正覺）。魔（Mara，佛教中的魔王）這時心想：『如果佛陀（Buddha，覺悟者）成就佛道，我的境界就會空虛。趁他還沒有成道，我要破壞他的意志。』於是率領官屬十八億萬，拿著各種器具來恐嚇菩薩。菩薩當時進入殊勝的慈定（Metta，慈愛禪定），使魔的眷屬顛倒墮落。魔被降伏后，便這樣想：『菩薩力量強大，我不能勝過他，不如去惱亂他的父親。』於是魔便前往凈飯王的宮殿上空，唱言：『悉達太子（Siddhartha，釋迦牟尼的本名）昨夜已經死了！』國王當時聽了，從座位上跌落下來，過了很久才甦醒，便為此悲傷嘆息：『想到兒子在家時，應當成為轉輪王（Chakravartin，統治世界的理想君王），哪裡料到他出家后一無所獲！』沒過多久，菩提樹神（Bodhi tree deity，守護菩提樹的神）因為佛陀已經成道，又拿著天上的花朵，慶賀凈飯王。當佛陀成佛時，天空中降下美妙的花朵，作為供養，所以特來慶賀國王。當時菩提樹神也前往凈飯王的宮殿上空，唱言：『大王應當知道，地上的太子，昨夜明星出現時，降伏了魔兵魔眾，成就了佛道！』國王當時產生懷疑：『先前有天人說我的兒子死了，現在又有天人說我的兒子成道，哪一個可以相信呢？』菩提樹神說：『我的話可以相信，先前的是魔，故意來惱亂您。我是菩提樹神，因為佛陀在我樹下得道，所以特來慶賀。』國王當時心想：『我的兒子在家時，應當成為轉輪王，今日出家，成為法輪大王（Dharma-raja，佛法的統治者），彼此都沒有損失。先前聽到他死，現在忽然聽到他活，這是第一重大的喜事；又聽到他成道，這是第二重大的喜事。』沒過多久，國王的弟弟斛飯王（Dhotodana，凈飯王的弟弟）的妻子，夜裡生下了阿難（Ananda，釋迦牟尼的十大弟子之一），演說抱著嬰兒來到國王的住所，說：『昨夜生下了這個男孩。』國王當時回答說：『我的兒子成道，你又生了兒子，眾多的喜事聚集在一起。』於是給孩子取名為歡喜。以此驗證推求，必定知道，阿難是在佛陀得道之夜出生的。阿難既然是得道之夜出生……

【English Translation】 English version The Tathagata (Thus Come One, an epithet of the Buddha) left the city at the age of nineteen. After leaving home, he practiced meditation for five years and asceticism for six years, his body becoming extremely emaciated. King Suddhodana (father of Shakyamuni) constantly sent people to provide food, knowing that the prince's breath was extremely weak, and he was often worried that he would pass away. The Bodhisattva (one who is on the path to Buddhahood, referring to Shakyamuni before enlightenment) later realized that asceticism was not the right path, so he accepted the offering of milk porridge, wanting to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Mara (the demon king in Buddhism) then thought: 'If the Buddha (the Awakened One) attains Buddhahood, my realm will become empty. Before he attains enlightenment, I must destroy his will.' So he led eighteen hundred million of his retinue, holding various instruments to frighten the Bodhisattva. The Bodhisattva then entered the supreme Samadhi of Loving-kindness (Metta, loving-kindness meditation), causing Mara's retinue to fall and be overthrown. After Mara was subdued, he thought: 'The Bodhisattva's power is great, I cannot overcome him, I might as well trouble his father.' So Mara went to the sky above King Suddhodana's palace and proclaimed: 'Prince Siddhartha (Shakyamuni's given name) died last night!' The king, upon hearing this, fell from his seat, and after a long time, he awoke, and lamented: 'Thinking that my son, when at home, should have become a Chakravartin (an ideal universal ruler), who would have thought that after leaving home, he would gain nothing!' Not long after, the Bodhi tree deity (the deity guarding the Bodhi tree), because the Buddha had attained enlightenment, also brought heavenly flowers to congratulate King Suddhodana. When the Buddha attained Buddhahood, wonderful flowers rained down from the sky as offerings, so he came to congratulate the king. At that time, the Bodhi tree deity also went to the sky above King Suddhodana's palace and proclaimed: 'Great King, you should know that the prince of the earth, last night when the morning star appeared, subdued the demon soldiers and attained Buddhahood!' The king then became suspicious: 'Earlier, a deva (god) said that my son had died, and now another deva says that my son has attained Buddhahood, which one can be believed?' The Bodhi tree deity said: 'My words can be believed, the previous one was Mara, deliberately trying to trouble you. I am the Bodhi tree deity, because the Buddha attained enlightenment under my tree, so I have come to congratulate you.' The king then thought: 'My son, when at home, should have become a Chakravartin, today, after leaving home, he has become a Dharma-raja (ruler of the Dharma), neither is a loss. Earlier, I heard that he had died, and now suddenly I hear that he is alive, this is the first great joy; and hearing that he has attained enlightenment, this is the second great joy.' Not long after, King Dhotodana (Suddhodana's brother), the king's brother, his wife gave birth to Ananda (one of Shakyamuni's ten great disciples) at night, and the speaker, holding the baby, came to the king's residence and said: 'This boy was born last night.' The king then replied: 'My son has attained Buddhahood, and you have given birth to a son, many joys are gathered together.' So he named the child Joy. By verifying and seeking this, it must be known that Ananda was born on the night of the Buddha's enlightenment. Since Ananda was born on the night of enlightenment...

夜生。何由得言說聽一時。事驗如此。次以文證。佛初成道。在波羅㮈仙人鹿苑。為五比丘。轉四諦法。名轉法輪經。佛滅度后。阿難比丘。先集此經。將集此經。先升高坐。說偈自言。佛初說法時。爾時我不見。如時是展轉聞。佛游波羅㮈。為五比丘眾。轉四諦法輪。彼經之中。道已傳聞。復言一時。明知一時。非簡傳之辭。辨非如此。次顯正義。言一時者。就佛解釋。為化之辰。目之為時。于佛一代。化時眾多。為簡余時。是故言一。一時之言。經中大有。如涅槃說。我於一時。在迦尸國。我於一時。在恒河岸。我於一時。在屍首林。我於一時。在王舍城。如是非一。今言一時。共彼相似。云何得知。一時從后。非是屬前。準依地經。所以得知。華嚴大本十地品初。故言我聞一時。

聖教雖眾。略要唯二。一聲聞藏。二菩薩藏教聲聞法。名聲聞藏。教菩薩法。名菩薩藏。聲藏中所教有二。一聲聞聲聞。二緣覺聲聞。聲聞者。是人本來。求聲聞道。樂觀四諦。成聲聞性。于最後身。值佛欲小。如來為說四真諦法。而得悟道。本聲聞性。今復聞聲。而得悟道。是故名為聲聞聲聞。經言為求聲聞之者。說四真諦。據斯為論。緣覺聲聞者。是人本來。求緣覺道。常樂觀察十二緣法。成緣覺性。于最後身值佛為說十二

【現代漢語翻譯】現代漢語譯本夜生（Yèsheng）。如何能夠說聽是同時發生的呢？事情的驗證就是如此。接下來用文獻來證明。佛陀最初成道時，在波羅㮈（Bōluónài，今貝拿勒斯）仙人鹿苑，為五比丘（wǔ bǐqiū，佛教最早的五位出家弟子）轉四諦法（sìdì fǎ，佛教的基本教義，即苦、集、滅、道），名為《轉法輪經》（Zhuǎn Fǎlún Jīng）。佛陀滅度后，阿難比丘（Ānán bǐqiū，佛陀的十大弟子之一，以記憶力強著稱）首先結集此經。將要結集此經時，先升到高座上，說偈語自己說道：『佛陀最初說法時，那時我不在場，如同現在這樣輾轉聽聞。』佛陀游化波羅㮈，為五比丘眾，轉四諦法輪。那部經中，已經說道是傳聞。又說『一時』，明明知道『一時』，不是省略傳聞的說法。辨析不是這樣的。接下來闡明正義。說『一時』，就佛陀來說，是教化的時辰，稱之為『時』。在佛陀一生中，教化的時間很多，爲了簡別其餘的時間，所以說『一』。『一時』的說法，經中有很多，如《涅槃經》（Nièpán Jīng）說：『我於一時，在迦尸國（Jiāshī guó）。我於一時，在恒河岸（Hénghé àn）。我於一時，在屍首林（Shīshǒu lín）。我於一時，在王舍城（Wángshè chéng）。』像這樣不是一次。現在說『一時』，和那些相似。怎麼知道『一時』是從後面來的，不是屬於前面的呢？依據《地經》（Dì Jīng）就可以知道。在《華嚴經》（Huáyán Jīng）大本《十地品》（Shí Dì Pǐn）的開頭，所以說『我聞一時』。

聖教雖然眾多，概括起來只有兩種：一是聲聞藏（shēngwén zàng），二是菩薩藏（púsà zàng）。教聲聞法的，名為聲聞藏；教菩薩法的，名為菩薩藏。聲聞藏中所教的有兩種：一是聲聞聲聞（shēngwén shēngwén），二是緣覺聲聞（yuánjué shēngwén）。聲聞者，是人本來就求聲聞道，樂於觀察四諦，成就聲聞的根性。在最後一生，遇到佛陀將要示現涅槃，如來為他們說四真諦法，而得以悟道。本來就有聲聞的根性，現在又聽聞佛陀說法，而得以悟道，所以名為聲聞聲聞。經中說為求聲聞道的人，說四真諦。根據這個來論述。緣覺聲聞者，是人本來就求緣覺道，常常樂於觀察十二因緣法（shí'èr yīnyuán fǎ），成就緣覺的根性。在最後一生遇到佛陀為他們說十二

【English Translation】 English version Yesheng. How can it be said that hearing and speaking happen at the same time? The verification of the matter is like this. Next, use textual evidence. When the Buddha first attained enlightenment, he was in the Deer Park of the Immortals in Bōluónài (Varanasi), turning the Four Noble Truths (sìdì fǎ, the basic teachings of Buddhism: suffering, its origin, cessation, and the path) for the five Bhikkhus (wǔ bǐqiū, the first five ordained disciples of the Buddha), called the 'Turning of the Wheel of Dharma Sutra' (Zhuǎn Fǎlún Jīng). After the Buddha's Parinirvana, the Bhikkhu Ānán (Ānán bǐqiū, one of the Buddha's ten great disciples, known for his strong memory) first compiled this sutra. When about to compile this sutra, he first ascended to a high seat and said in a verse: 'When the Buddha first taught the Dharma, I was not present at that time, just as I now hear it through transmission.' The Buddha traveled to Bōluónài, turning the Wheel of the Four Noble Truths for the assembly of five Bhikkhus. In that sutra, it has already been said that it was transmitted by hearing. And it also says 'at one time,' clearly knowing that 'at one time' is not a way of omitting the transmission. The analysis is not like this. Next, clarify the correct meaning. Saying 'at one time,' from the Buddha's perspective, it is the time of teaching, called 'time.' In the Buddha's lifetime, there were many times of teaching, so to distinguish it from other times, it is said 'one.' The saying 'at one time' is abundant in the sutras, such as the 'Nirvana Sutra' (Nièpán Jīng) says: 'At one time, I was in the country of Kāśī (Jiāshī guó).' 'At one time, I was on the bank of the Ganges River (Hénghé àn).' 'At one time, I was in the Śīśhǒu Forest (Śīshǒu lín).' 'At one time, I was in Rājagṛha (Wángshè chéng).' Like this, it is not just once. Now saying 'at one time' is similar to those. How do we know that 'at one time' comes from the back, not belonging to the front? According to the 'Earth Sutra' (Dì Jīng), we can know. At the beginning of the 'Ten Grounds Chapter' (Shí Dì Pǐn) of the great 'Avatamsaka Sutra' (Huáyán Jīng), it is said 'I heard at one time.'

Although the holy teachings are numerous, they can be summarized into two: first, the Śrāvakayāna (shēngwén zàng), and second, the Bodhisattvayāna (púsà zàng). Teaching the Dharma of the Śrāvakas is called the Śrāvakayāna; teaching the Dharma of the Bodhisattvas is called the Bodhisattvayāna. What is taught in the Śrāvakayāna has two types: first, Śrāvaka-Śrāvakas (shēngwén shēngwén), and second, Pratyekabuddha-Śrāvakas (yuánjué shēngwén). Śrāvakas are those who originally seek the path of the Śrāvakas, delight in observing the Four Noble Truths, and achieve the nature of a Śrāvaka. In their last life, they encounter the Buddha about to manifest Parinirvana, and the Tathagata speaks the Four Noble Truths for them, and they attain enlightenment. They originally have the nature of a Śrāvaka, and now they hear the Buddha's teaching and attain enlightenment, so they are called Śrāvaka-Śrāvakas. The sutra says that for those who seek the path of the Śrāvakas, the Four Noble Truths are taught. According to this, we discuss. Pratyekabuddha-Śrāvakas are those who originally seek the path of the Pratyekabuddhas, and constantly delight in observing the Twelve Links of Dependent Origination (shí'èr yīnyuán fǎ), achieving the nature of a Pratyekabuddha. In their last life, they encounter the Buddha who speaks the Twelve

緣法。而得悟道。本緣覺性。于最後身。聞聲悟道。是故名為緣覺聲聞。經言為求緣覺之者。說十二緣。據此為言。此二雖殊。同期小果。藉教處等。以是義故。齊號聲聞。對斯二人。所說之法。名聲聞藏菩薩藏中。所教亦二。一是漸入。二是頓悟。言漸入者。是人過去。曾習大法。中聞覺小。后還入大。大從小來謂之為漸。故經說言。除先修習。學小乘者。我今亦令入是法中。此即是其漸入菩薩。言頓悟者。有諸眾生。久習大乘相應善根。今始見佛。即能入大。大不由小。目之為頓。故經說言。或有眾生。世世已來。常受我化。始見我身。聞我所說。即皆信受。入如來惠。此是頓悟。漸入菩薩。藉淺階遠。頓悟菩薩。一越解大。頓漸雖殊。以其當時受大處一。是故對斯二人。所說。名菩薩藏聖教雖眾。要不出此。故龍樹云。佛滅度后。迦葉阿難。于王舍城。結集三藏。為聲聞藏。文殊阿難。在鐵圍山。結集摩訶衍。為菩薩藏。地持亦云。佛為聲聞菩薩。行出苦道。說修多羅。結集經者。集為二藏以說聲聞所行。為聲聞藏。說菩薩行。為菩薩藏。地持復言。十二部經。唯方廣部。是菩薩藏。餘十一部。是聲聞藏。故知。聖教無出此二。此二亦名大乘小乘。半滿教等。名雖變改。其義不殊。今此經者。二藏之中。菩薩藏

【現代漢語翻譯】現代漢語譯本因緣法，從而得以領悟真道，證得本有的緣覺自性。在最後一生，聽聞佛法之聲而悟道。因此，被稱為緣覺聲聞。經典上說，爲了那些尋求緣覺果位的人，宣說十二因緣。根據這個說法，緣覺和聲聞雖然有所不同，但都以證得小乘果位為目標。他們都依賴於佛教的教導等。因為這個原因，他們都被稱為聲聞。對於這兩種人，所說的法被稱為聲聞藏。菩薩藏中，所教導的也有兩種：一是漸入，二是頓悟。所謂漸入，是指這個人過去曾經修習過大法，中間聽聞了小乘佛法，之後又返回修習大乘佛法。從大乘從小乘而來，這被稱為漸入。所以經典上說，除了那些先前修習小乘佛法的人，我現在也讓他們進入到大乘佛法中。這就是漸入菩薩。所謂頓悟，是指有些眾生，長期修習與大乘佛法相應的善根，現在才見到佛，就能立即進入大乘佛法。大乘不由小乘而來，這被稱為頓悟。所以經典上說，或者有些眾生，世世代代以來，經常接受我的教化，現在才見到我的身，聽聞我所說的法，就都能信受，進入如來的智慧。這就是頓悟。漸入菩薩，需要藉助淺顯的階梯才能到達遙遠的目標。頓悟菩薩，一下子就理解了大乘佛法。頓悟和漸悟雖然有所不同，但因為他們當時所接受的大乘佛法是一樣的，所以對於這兩種人，所說的法被稱為菩薩藏。聖教雖然眾多，但總不出這兩種。所以龍樹菩薩說，佛陀滅度后，迦葉（Kāśyapa，佛陀十大弟子之一，頭陀第一）和阿難（Ānanda，佛陀十大弟子之一，多聞第一），在王舍城結集三藏，作為聲聞藏。文殊（Mañjuśrī，智慧的象徵）和阿難，在鐵圍山結集摩訶衍（Mahāyāna，大乘），作為菩薩藏。《地持論》也說，佛陀爲了聲聞和菩薩，宣說脫離苦難的道路，宣說修多羅（Sūtra，經），結集經典的人，將經典結集為二藏，以宣說聲聞所修行的，作為聲聞藏，宣說菩薩所修行的，作為菩薩藏。《地持論》又說，十二部經中，只有方廣部（Vaipulya-sūtra），是菩薩藏，其餘十一部，是聲聞藏。所以知道，聖教沒有超出這兩種。這兩種也稱為大乘和小乘，半教和滿教等。名稱雖然改變，但意義沒有不同。現在這部經，屬於二藏之中的菩薩藏。

【English Translation】 English version Through the law of conditions (緣法), one attains enlightenment and realizes the inherent nature of Pratyekabuddha (緣覺性). In their final life, they awaken upon hearing the Dharma. Therefore, they are called Pratyekabuddha-Śrāvakas (緣覺聲聞). The scriptures state that for those seeking the fruit of Pratyekabuddha, the twelve links of dependent origination (十二緣) are expounded. According to this, although Pratyekabuddhas and Śrāvakas differ, they both aim for the lesser fruit. They both rely on Buddhist teachings, and for this reason, they are both called Śrāvakas. The teachings given to these two are called the Śrāvakapiṭaka (聲聞藏). In the Bodhisattvapiṭaka (菩薩藏), there are also two types of teachings: gradual entry and sudden enlightenment. Gradual entry refers to those who have practiced the Great Vehicle (大法) in the past, then heard of the Small Vehicle (小), and later returned to the Great Vehicle. The Great Vehicle coming from the Small Vehicle is called gradual. Therefore, the scriptures say, 'Except for those who have previously practiced and studied the Small Vehicle, I will now also lead them into this Dharma.' These are the Bodhisattvas who enter gradually. Sudden enlightenment refers to those beings who have long cultivated good roots corresponding to the Great Vehicle. Now, upon seeing the Buddha, they can immediately enter the Great Vehicle. The Great Vehicle does not come from the Small Vehicle; this is called sudden. Therefore, the scriptures say, 'Or there are beings who, for lifetimes, have constantly received my teachings. Now, upon seeing my body and hearing what I say, they all believe and accept it, and enter the wisdom of the Tathāgata (如來惠).' This is sudden enlightenment. Gradual entry Bodhisattvas rely on shallow steps to reach a distant goal. Sudden enlightenment Bodhisattvas immediately understand the Great Vehicle. Although gradual and sudden are different, because they receive the same Great Vehicle at that time, the teachings given to these two are called the Bodhisattvapiṭaka. Although the sacred teachings are numerous, they do not go beyond these two. Therefore, Nāgārjuna (龍樹) said, 'After the Buddha's Parinirvana (滅度), Kāśyapa (迦葉, one of the Buddha's ten great disciples, foremost in ascetic practices) and Ānanda (阿難, one of the Buddha's ten great disciples, foremost in hearing) compiled the Tripiṭaka (三藏) in Rājagṛha (王舍城) as the Śrāvakapiṭaka. Mañjuśrī (文殊, symbol of wisdom) and Ānanda compiled the Mahāyāna (摩訶衍, Great Vehicle) on Mount Iron Ring (鐵圍山) as the Bodhisattvapiṭaka.' The Bodhisattvabhumi (地持) also says, 'The Buddha, for the sake of Śrāvakas and Bodhisattvas, expounded the path to liberation from suffering and taught the Sūtras (修多羅). Those who compiled the scriptures compiled them into two piṭakas: the Śrāvakapiṭaka, which expounds the practices of Śrāvakas, and the Bodhisattvapiṭaka, which expounds the practices of Bodhisattvas.' The Bodhisattvabhumi further states, 'Among the twelve divisions of scriptures, only the Vaipulya-sūtra (方廣部) is the Bodhisattvapiṭaka; the remaining eleven are the Śrāvakapiṭaka.' Therefore, it is known that the sacred teachings do not go beyond these two. These two are also called the Great Vehicle and the Small Vehicle, the partial teaching and the complete teaching, etc. Although the names change, the meanings are not different. This scripture now belongs to the Bodhisattvapiṭaka among the two piṭakas.

收。為根熟人。頓教法輪。已知教分齊。次釋其名。今言佛說仁王護國波若波羅蜜者。蓋乃㯹經部別名也。諸經所以皆首題其名者。為求所明法。此經以真性為宗。故始㯹舉。但諸經立不同。乃有多種。或就法為名。如涅槃經波若經等。或就人為目。如薩和樹須達拏等。或就事立秤。如枯樹經等。或就喻障名。如大云經寶□經等。或就人法並障。如勝鬘經等。或事法覆舉。如彼方等大集經等或法喻但題。如華嚴經等。或人事並立。如舍利弗問病經等。如是非一。今此經者。人法為名。如來所說。是其人名。波若波羅蜜。是其法名。法藉人通。故須㯹人法。是所須舉法但諸經首。別人有四。一題說人。如勝鬘等。二舉問人。如彼彌勒所問經等。三舉所說。如睒子經薩和檀等。四舉所化人。如玉瑘經須摩提女等。今舉所說人。說者不同。有其五種。一是佛說。二是聖弟子說。三諸天說。四神仙等說。五變化說。此經如來聖弟子說。

開皇十九年六月二日抄寫訖

【現代漢語翻譯】現代漢語譯本：收。爲了讓根器成熟的人，能夠立即領悟佛法，所以要先了解教義的分類。接下來解釋經名。現在說的『佛說仁王護國般若波羅蜜』（Buddha-bhāṣita-rājān शासन-देश-परम-प्रज्ञा-पारमिता，佛所說的護佑國家的人王般若波羅蜜多），實際上是某部經的別名。所有經書開頭都標明經名，是爲了尋求所要闡明的佛法。這部經以真性為宗旨，所以一開始就提出來。但是，各部經的命名方式不同，有很多種。有的以法為名，如《涅槃經》（Nirvana Sutra）、《般若經》（Prajna Sutra）等；有的以人為名，如《薩和樹經》（Sāṃghāṭa Sūtra）、《須達拏經》（Sudāna Sūtra）等；有的以事立名，如《枯樹經》（Koshiki Sutra）等；有的以比喻或障礙為名，如《大云經》（Mahāmegha Sūtra）、《寶□經》（Ratnakuta Sutra）等；有的以人、法、障礙並舉，如《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）等；有的以事和法共同舉出，如《彼方等大集經》（Vaipulya Mahasamghata Sutra）等；有的只題法和比喻，如《華嚴經》（Avataṃsaka Sūtra）等；有的以人和事並立，如《舍利弗問病經》（Śāriputra-pṛcchā Sūtra）等。這樣的例子不一而足。現在這部經，是以人和法為名。『如來所說』，是其人名；『般若波羅蜜』（Prajnaparamita），是其法名。法要通過人來弘揚，所以必須先提人和法。這是必須首先提出的。但各經的開頭，在人方面有四種不同：一是題說人，如《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）等；二是舉問人，如《彼彌勒所問經》（Maitreya-paripṛcchā Sūtra）等；三是舉所說，如《睒子經》（Śyāma Jātaka Sūtra）、《薩和檀經》（Sarvadatta Sūtra）等；四是舉所化人，如《玉瑘經》（Ratnolka Sūtra）、《須摩提女經》（Sumatidārikā Sūtra）等。現在是舉所說之人。說法者不同，有五種：一是佛說，二是聖弟子說，三是諸天說，四是神仙等說，五是變化說。這部經是如來聖弟子所說。

開皇十九年六月二日抄寫完畢。

【English Translation】 English version: Received. In order for those with mature roots to quickly understand the Dharma, it is necessary to first understand the categories of teachings. Next, explain the name of the scripture. Now, 『Buddha-bhāṣita-rājān शासन-देश-परम-प्रज्ञा-पारमिता』 (The Prajnaparamita Spoken by the Buddha for Humane Kings Who Wish to Protect Their States), is actually another name for a certain scripture. All scriptures begin by stating their name in order to seek the Dharma that is to be elucidated. This scripture takes true nature as its principle, so it is mentioned at the beginning. However, the naming methods of each scripture are different, and there are many kinds. Some are named after the Dharma, such as the 『Nirvana Sutra』 and the 『Prajna Sutra』; some are named after people, such as the 『Samghata Sutra』 and the 『Sudana Sutra』; some are named after events, such as the 『Koshiki Sutra』; some are named after metaphors or obstacles, such as the 『Mahamegha Sutra』 and the 『Ratnakuta Sutra』; some combine people, Dharma, and obstacles, such as the 『Śrīmālādevī Siṃhanāda Sūtra』; some jointly mention events and Dharma, such as the 『Vaipulya Mahasamghata Sutra』; some only mention Dharma and metaphors, such as the 『Avataṃsaka Sūtra』; some combine people and events, such as the 『Śāriputra-pṛcchā Sūtra』. There are countless such examples. Now, this scripture is named after people and Dharma. 『Spoken by the Tathagata』 is the name of the person; 『Prajnaparamita』 is the name of the Dharma. The Dharma must be propagated through people, so people and Dharma must be mentioned first. This is what must be mentioned first. However, the beginnings of each scripture differ in four ways regarding people: one is to mention the speaker, such as the 『Śrīmālādevī Siṃhanāda Sūtra』; two is to mention the questioner, such as the 『Maitreya-paripṛcchā Sūtra』; three is to mention what is spoken, such as the 『Śyāma Jātaka Sūtra』 and the 『Sarvadatta Sūtra』; four is to mention the person being transformed, such as the 『Ratnolka Sūtra』 and the 『Sumatidārikā Sūtra』. Now, it is mentioning the person who speaks. The speakers are different, there are five kinds: one is spoken by the Buddha, two is spoken by the holy disciples, three is spoken by the devas, four is spoken by the immortals, and five is spoken by transformations. This scripture is spoken by the holy disciples of the Tathagata.

Completed copying on June 2nd of the nineteenth year of the Kaihuang era.