大般若波羅蜜多經般若理趣分述讚 1.10

1.10

述曰：於此經中略有三分：初從「如是乃至圓滿清白梵行」，是序分也；「爾時世尊為諸菩薩說一切法甚深微妙乃至略說如是少分」，是正宗分也；「時薄伽梵乃至奉行」，是流通分也。《佛地》三名科，與古來別，如彼論說。今解三別：一、文前由致述分；二、應機廣說分；三、感悟修行分。此之三科，今古名字隨義應悉。就初分中，依天親菩薩《燈論》偈中分之為六。彼云「前三明弟子，後三證師說。第一、如是，弟子之信。如是之言，今說不虛。第二、我聞，顯非傳受。第三、一時，聞法有時也。」《智度論》云「說時方人，令生信故」。四主、五處、六機。今依《佛地論》，初分有五：一、總顯已聞，如是我聞。二時、三主、四處、五機。今依此經開之為六，前五如《佛地》，第六歎法有十勝德，宣說正法初中後善等。然此序，述佛教安置，亦是佛說。《集法經》云「阿難問四事：以何為師？依何法住？如何治惡性？經首置何言？佛言：戒能訓誨，可以為師。念處破倒，依之而住。梵法默，伏彼惡人。一切經初皆標六事。」初是正行，次是正解，後辨治障修解行之緣。然此三門必依聖教，故但四問不減不增。《智度論》云阿㝹樓馱教阿難請四事，《大悲經》說優波離教，今謂二人同教。又廣明結集因緣，如別抄記。真諦云：「微細律明。阿難昇座出法藏時，身如諸佛具諸相好。」今勘集藏傳，亦作此說。下座之時復本之形。眾疑有三：一、疑佛慈悲從涅槃起，更說妙法。二、疑有佛從他方來，住此說法。三、疑阿難轉身成佛，為眾說法。故經初言如是我聞，為令生信。言如是者，《法花注》云「如是感應之瑞，如以順機受名，是以無非立稱。眾生以無非為感，如來以順機為應。傳經者以名教出於感應，故云如是。」此應肇公解也。又《注無量義經》言「至人說法但為顯如。唯如為是，故言如是。」瑤公云：「以離五謗，名為如是。前四句離增益等謗，第五如是此經因果非非有非非無名戲論謗，第四句名愚癡謗。」光宅云：「如是將傳所聞，前題舉一部也。如是一部經義，我親從佛聞，即為我聞作呼徹也。」梁武帝云：「如是如斯之言，是佛所說，故言如是。」上來五解，竝是吉藏法師之所引也。真諦及長耳皆云：「如是有三：一、就佛，三世諸佛共說不異名如，以同說故稱是。由斯可信，以同說故。二、就理，明諸法實相古今不異，故名為如。如如而說，故稱為是。既稱理言，不增不減決定可信，故稱如是。三、就人，以阿難望佛教所傳不異故名為如，無非曰是。」此上三解，淨法師等之所引也。又解：如是之言標一部之玄宗，即真俗二諦。真為如、俗為是，欲顯所詮不異二故。又所言順理曰如，遮其虛妄為是。又顯詮於二智教為二智之因，如所有性為如，盡所有性為是。故下云「一切智、道相智，一切相智是也。」又標福智顯是二嚴之因，福為如、智為是也。又教順於理曰如，依教修行為是。又境為如、智為是，所乘能乘實相觀照以標首也。又如是者，吉祥詞也。欲顯經首皆致此言，異外道等一切經初置阿憂二字。又如是者指斥詞也，指下一部之所明也。上來八解，皆此方先德之所傳釋。又如是言，依四義轉：一、依譬喻。如有說言：如是富貴如毘沙門。如是所傳所聞之法如佛所說，定為利樂方便之因。或當所說如是文句如我昔聞。二、依教誨。如有說言：汝當如是讀誦經論。此中如是，遠即佛之教誨，近即傳法者之教誨也。或告時眾：如是當聽我昔所聞。三、依問答。如是我聞，如是演說。謂有問言：汝當所說昔定聞耶？故此答言：如是我聞。四、依許可。如有說言：我當為汝如是而思、如是而作、如是而說。謂結集時，諸菩薩眾咸共請言：如汝所聞，當如是說。傳法菩薩便許可言：如是當說，如我所聞。或信可言：是事如是。謂如是法我昔曾聞。此事如是，齊此當說，定無有異。上來四解，竝《佛地論》親光菩薩等解。又如是者，信順之辭。故《智度論》云「如是我聞，生信也。信受奉行，生智也。信為能入，智為能度。信為入法之初基，智為究竟之玄術。信即所言之理順，順即師資之道成。由信故，所說之法皆可順從。由順故，說聽二徒師資建立。」於此信中略為十釋，所以須初令生信。一、《成唯識》云「信如水清珠能清濁水」，能治不信自性渾濁。所以兵、食、信三，信不可棄。二、《瑜伽》云「信為欲依，欲為精進依，故入一切法欲為根本。作意所生、觸所集起、受所引攝、定為增上、慧為最勝解脫為堅固、出離為後邊。」信既為欲依，所以初說。三、學佛法者如大龍象，以信為手、以捨為牙、以念為頸、以慧為頭，於其兩肩擔集善法。此乃《大毘婆沙》說也。四、法為諸佛手，信為眾生手。故《俱舍》言「拔眾生出生死泥」也。正宗既為佛手，序分生信則為眾生手，兩手相接故登彼岸、出生死泥。次下兩解，《最勝軍王經》意。五、汎大溟海，假手以行舟；渡生死河，須信以發慧。六、遊大曠野，以手持杖捍御群賊；遊生死原，以其信手持智慧刀御煩惱賊。七、見珍財寶手以採拾，聞法寶假信而方得。八、信為聖財之初，故初令起。《顯揚》云「七聖財者，謂信、戒、聞、捨、慧、慚、愧」，故初令生信也。九、信者趣聖位之梯橙，故四十心以信為初，有信根、信力。有信根故，萬善因此而生；有信力故，四魔不能屈伏。十、諸論云：信者能越惡道、離貧賤因，故有四不壞信。由斯義故，一切經初置如是言，為令生信。言「我聞」者，傳法菩薩自指己身，言如是法親從佛聞，故名我聞。我，謂於諸蘊世俗之假者。然我有三：一、妄所執我，謂諸外道及諸異生所橫計我，或同虛空或如芥子。二、假施設我，謂常樂我淨，隨引二乘於無我中施設為我，令捨無我小乘之果。謂如經言「諸佛或說我、或時說無我。諸法實相中，無我無非我。」謂為聲聞說無常等，除凡夫時所計四倒，說無有情我；但法有因，故後為菩薩說常樂等，除二乘時所起四失。由此諸法本性皆離我無我等，說為常我，故假設也。三、世流布我，謂世共傳張王等姓、天授等名世流之我。今傳法者隨順世間自指之言，稱之為我，不同前二，非妄執故、非假施設，然體即是無我之我也。

The commentary states: In this sūtra there are, in brief, three sections: First, from “Thus [have I heard]” down to “complete and pure brahma-conduct,” is the introductory section. “At that time the World-Honoured One spoke for the bodhisattvas on all dharmas, profound and subtle,” down to “briefly spoke this minor portion,” is the main section. “At that time the Bhagavat,” down to “upheld and practiced it,” is the dissemination section. The Buddhabhūmi[-śāstra]'s threefold heading differs from the ancient traditions, as explained in that treatise. Here three distinctions are interpreted: 1. the section presenting the reasons prior to the text; 2. the section explaining extensively in response to the capacities [of beings]; 3. the section on awakening and practice. These three rubrics should be understood in their modern and ancient names according to their meanings. Regarding the first section, according to the verses of the Lamp Treatise (*Pradīpa-śāstra) by Bodhisattva Vasubandhu, it is divided into six: It says, “The first three clarify the disciple, and the latter three verify the master’s teaching. First: ‘Thus’ is the faith of the disciple. The word ‘thus’ [indicates that] what is now spoken is not false. Second: ‘I have heard’ reveals it is not second-hand transmission. Third: ‘At one time’ means there was a time for hearing the Dharma.” The Mahāprajñāpāramitopadeśa says, “The time, place, and persons are stated in order to engender faith.” Fourth is the host, fifth is the location, and sixth is the audience. Now, relying on the Buddhabhūmi-śāstra, the first section has five parts: 1. generally revealing what was personally heard: “Thus have I heard”; 2. the time; 3. the host; 4. the place; 5. the audience. Here, following this sūtra, it is expanded into six: the first five are as in the Buddhabhūmi[-śāstra], and the sixth is praising the Dharma as having ten supreme virtues, proclaiming that the true Dharma is good in the beginning, middle, and end, and so forth. However, this preface records what was established by the Buddha's instruction, and thus is also the Buddha's word. The Sūtra on the Compilation of the Dharma states: “Ānanda asked four matters: ‘Whom shall we take as teacher? Upon what dharma shall we dwell? How shall we discipline those of bad character? What words should be placed at the beginning of the sūtras?’ The Buddha said: ‘Precepts can instruct and admonish, and may serve as the teacher. The foundations of mindfulness destroy inverted views; dwell relying on them. The Brahmadaṇḍa means silence, to subdue those bad persons. At the beginning of all sūtras, always set down the six matters.’” The first is right practice, the second is right understanding, and the latter determines the conditions for overcoming obstacles and cultivating understanding and practice. Yet these three gates must rely on the noble teaching; therefore, there were only four questions, neither decreased nor increased. The Mahāprajñāpāramitopadeśa says that Aniruddha instructed Ānanda to ask these four matters; the Mahākaruṇā-sūtra says that Upāli gave the instruction; here we say that both instructed him together. Furthermore, the conditions of the compilation are explained at length as in the separate notes. Paramārtha said: “The Subtle Vinaya explains: When Ānanda ascended the seat to bring forth the Dharma treasury, his body was like all the Buddhas, complete with all major marks and secondary characteristics.” Now, checking the account of the compilation of the canon, it also makes this statement. When he stepped down from the seat, he resumed his original form. The assembly had three doubts: 1. They doubted that the Buddha, out of compassion, had arisen from nirvāṇa to speak the wonderful Dharma again. 2. They doubted that a Buddha had come from another direction and remained here to speak the Dharma. 3. They doubted that Ānanda had transformed his body to become a Buddha and speak the Dharma for the assembly. Therefore, at the beginning of the sūtra it says “Thus have I heard,” in order to engender faith. Regarding the word “Thus” (evaṃ): The Lotus Sūtra Commentary says, “Thus is the auspicious sign of sympathetic resonance. ‘Thus’ (ru) derives its name from according with the capacity, and ‘so’ (shi) establishes its designation from being free from error. Sentient beings take freedom from error as the sympathetic appeal, and the Tathāgata takes according with capacity as the resonance. Because the compiler of the sūtras took the nominal teaching as issuing from sympathetic resonance, he says ‘Thus’.” This should be Master Sengzhao's interpretation. Furthermore, the Commentary on the Amitārtha-sūtra says, “The ultimate person preaches the Dharma solely to reveal suchness. Only suchness is correct (shi); therefore it says ‘Thus’ (rushi).” Master Sengyao said: “Because it is free from the five slanders, it is called ‘Thus’. The first four phrases are free from the slander of overestimation and so forth; the fifth ‘thus’—that the causes and fruits of this sūtra are neither non-existent nor non-non-existent—is called the slander of conceptual proliferation, and the fourth phrase is called the slander of ignorance.” Master Guangzhai said: “ ‘Thus’ is about to transmit what was heard, first raising the entire work in advance. ‘Such is the meaning of the entire sūtra, which I personally heard from the Buddha’; thus it serves as an overarching call for ‘I have heard’.” Emperor Wu of Liang said: “Words like ‘thus’ and ‘such’ are what the Buddha spoke; therefore it says ‘Thus’.” The above five interpretations are all cited by Master Jizang. Both Paramārtha and Chang'er said: “ ‘Thus’ has three aspects: 1. In terms of the Buddha: what the Buddhas of the three periods speak together without difference is called ‘as such’ (ru); because they speak identically, it is called ‘so’ (shi). By this it is trustworthy, because they speak identically. 2. In terms of the principle: it clarifies that the true mark of all dharmas is unchanging from past to present, and hence is called ‘as such’ (ru). Speaking in accordance with suchness, it is called ‘so’ (shi). Since the words accord with principle, without increase or decrease, they are definitively trustworthy; hence called ‘Thus’ (rushi). 3. In terms of persons: because Ānanda's transmission of the Buddha's teaching was without divergence, it is called ‘as such’ (ru); being without error, it is called ‘so’ (shi).” These three interpretations above are cited by Master Jing and others. Another explanation: The word “Thus” designates the profound tenet of the entire work, namely the two truths, conventional and ultimate. The ultimate is ‘as such’ (ru) and the conventional is ‘so’ (shi), wishing to reveal that what is explained does not differ from the two. Furthermore, what is spoken according with principle is ‘as such’ (ru), and warding off unreal error is ‘so’ (shi). Furthermore, it reveals that the teaching explaining the two wisdoms is the cause of the two wisdoms: the nature of things as they are (yathāvad-bhāvikatā) is ‘as such’ (ru), and the nature of things in their full extent (yāvad-bhāvikatā) is ‘so’ (shi). Therefore it says below: “Omniscience, knowledge of the aspects of the path, and knowledge of all aspects are this.” Furthermore, it designates merit and wisdom, revealing that this is the cause of the two adornments: merit is ‘as such’ (ru), and wisdom is ‘so’ (shi). Furthermore, the teaching according with principle is ‘as such’ (ru), and practicing in accordance with the teaching is ‘so’ (shi). Furthermore, the cognitive object is ‘as such’ (ru), and wisdom is ‘so’ (shi); the vehicle to be mounted and the mounting subject, the true mark and contemplative illumination, are indicated at the outset. Furthermore, “Thus” is an auspicious expression. Wishing to reveal that all sūtras place this phrase at their beginning, it differs from the non-Buddhists who place the two syllables *a* and *oṃ* at the beginning of all their texts. Furthermore, “Thus” is a deictic expression, pointing directly to what is explained in the entire text below. The above eight interpretations are all transmitted and explained by previous virtuous masters of this land. Furthermore, the word “Thus” operates according to four meanings: 1. Based on simile: as when someone says, “Wealth and honour like this, like Vaiśravaṇa.” The Dharma thus transmitted and heard is just as the Buddha spoke, definitively the cause of the expedient means of benefit and bliss. Or: the phrases thus to be spoken are just as I heard formerly. 2. Based on instruction: as when someone says, “You should read and recite the sūtras and treatises like this.” Here, “like this” remotely refers to the Buddha's instruction, and immediately refers to the instruction of the transmitter of the Dharma. Or telling the assembly of that time: “Listen thus to what I heard formerly.” 3. Based on question and answer: “Thus have I heard, thus I expound.” That is, someone asks: “Did you certainly hear what you are about to speak in the past?” Hence one answers: “Thus have I heard.” 4. Based on assent: as when someone says, “I shall think for you like this, act like this, and speak like this.” That is, at the time of compilation, the assembly of bodhisattvas all requested together: “Just as you heard, so should you speak.” The bodhisattva transmitting the Dharma then assented: “I shall speak thus, just as I heard.” Or it is an affirmation of trust: “This matter is thus.” That is, “Such a Dharma I once heard in the past. This matter is thus; I shall speak up to this point, definitively without divergence.” The above four explanations are all interpretations by Bodhisattva Śīlabhadra and others in the Buddhabhūmi-śāstra. Furthermore, “Thus” is an expression of faith and compliance. Thus the Mahāprajñāpāramitopadeśa says: “ ‘Thus have I heard’ engenders faith. ‘Faithfully accepting and practicing’ engenders wisdom. Faith is the ability to enter; wisdom is the ability to cross over. Faith is the initial foundation for entering the Dharma; wisdom is the ultimate profound technique. Faith means the principle of what is said is accorded with; according means the way of master and disciple is accomplished. Because of faith, the Dharma spoken can all be complied with. Because of compliance, the two groups of speaker and listener, master and disciple, are established.” Concerning this faith, there are briefly ten explanations of why faith must first be engendered: 1. The Vijñaptimātratāsiddhi says, “Faith is like a water-clearing jewel that can clear turbid water,” being able to remedy the turbid intrinsic nature of unbelief. Therefore, of the three—military, food, and faith—faith cannot be abandoned. 2. The Yogācārabhūmi says: “Faith is the basis for aspiration, and aspiration is the basis for diligence; therefore, for entering all dharmas, aspiration is the root. It is produced by attention, gathered by contact, drawn and gathered by feeling, with concentration as the predominance, insight as the supreme, liberation as the firm, and renunciation as the culmination.” Since faith is the basis for aspiration, it is spoken first. 3. One who trains in the Buddha's Dharma is like a great nāga-elephant, using faith as its trunk, relinquishment as its tusks, mindfulness as its neck, and insight as its head, carrying and amassing wholesome dharmas upon its two shoulders. This is spoken in the Mahāvibhāṣā. 4. The Dharma is the hand of the Buddhas, and faith is the hand of sentient beings. Thus the Abhidharmakośa says, “pulling sentient beings out of the mire of birth and death.” Since the main section is the Buddha's hand, engendering faith in the introductory section is the sentient beings' hand; the two hands clasping together, they ascend to the other shore and emerge from the mire of birth and death. The next two interpretations follow the sense of the *Jayamati-rāja-sūtra. 5. In floating upon the great ocean, one relies on hands to steer the boat; in crossing the river of birth and death, one must have faith to generate insight. 6. In wandering the great wilderness, one holds a staff with the hand to ward off bands of thieves; in wandering the plains of birth and death, one uses the hand of faith to hold the sword of insight and ward off the thieves of defilement. 7. Seeing rare wealth and jewels, one uses hands to gather them; hearing the Dharma jewel, one obtains it only by relying on faith. 8. Faith is the foremost of the noble wealths, and therefore it is first caused to arise. The Prakaraṇāryavācā says: “The seven noble wealths are faith, precepts, learning, relinquishment, insight, shame, and remorse”; therefore faith is first caused to arise. 9. Faith is the ladder leading to the noble stages; therefore, among the forty minds, faith is the first, having the faculty of faith and the power of faith. Because of the faculty of faith, the myriad good deeds arise from it; because of the power of faith, the four māras cannot subdue it. 10. Various treatises state: Faith can transcend the evil paths and depart from the causes of poverty and lowliness; therefore there are the four unwavering confidences. For these reasons, at the beginning of all sūtras the word “Thus” is placed, in order to engender faith. Regarding the words “have I heard”: The bodhisattva transmitting the Dharma refers to himself, saying that such a Dharma was personally heard from the Buddha, hence called “have I heard”. “I” refers to the conventional designation based on the aggregates. However, there are three kinds of “I”: 1. The falsely grasped self: the self arbitrarily conceptualised by non-Buddhists and ordinary beings, as either identical with space or like a mustard seed. 2. The provisionally established self: namely, the permanent, blissful, self, and pure, provisionally established as a “self” amidst selflessness according with the guidance of the two vehicles, causing them to abandon the fruit of the small vehicle of selflessness. As a sūtra says: “The Buddhas sometimes speak of self, sometimes speak of selflessness. In the true mark of all dharmas, there is neither self nor non-self.” That is, for śrāvakas they speak of impermanence and so forth, removing the four inversions conceptualised when they were ordinary mortals, and speak of the absence of a sentient-being self; yet because dharmas have causes, they later speak of permanence, bliss, and so forth for bodhisattvas, removing the four faults arisen during the stage of the two vehicles. Because the intrinsic nature of all dharmas is fundamentally free from self, selflessness, and so forth, it is spoken of as the permanent self, and thus provisionally established. 3. The conventionally current self: the socially circulating self commonly passed down in the world, such as the surnames Zhang and Wang, or names such as Devadatta. Now, the transmitter of the Dharma accords with the world in referring to himself, designating it as “I”; it is not like the former two, because it is not a false grasping, nor a provisional establishment, yet its essence is the self of selflessness.