大般若波羅蜜多經般若理趣分述讚 1.5

1.5

敘經宗旨者，佛滅度後九百年間，有應真大士厥名清辨，身同數論之儀、示無朋黨之執，心處釋迦之理、宗無偏滯之情，時人號為妙吉祥菩薩，神異聖德，廣如別記。彼造《掌珍論》云「凡所知境略有二種：一者有為、二者無為。以諸愚夫不正覺了勝義諦理有為無為無顛倒性，妄執諸法自性差別，增益種種邪見羂網。如世有一無智畫師，畫作可畏藥刃鬼像或女人像，眩目亂意謂為實有，執實有故自起驚怖或生貪染，於彼境界眾多計度，增長分別諸見羂網。若正覺知勝義諦理有為無為無顛倒性，爾時如世有智畫師，不執彼為真實自性，非如前說有為無為境界差別以自纏裹如蠶處繭，彼非有故，無分別慧趣入行成。然證出世無分別智，要須積集能壞一切邪見眼膜、無倒觀空安繕那藥。如是積集無倒觀空，要藉能遣一切所緣自性聞慧，故應聽此般若深經。依此所說以為宗者，真性有為空，如幻緣生故，無為無有實，不起似空花。此中世俗許少分有，若依勝義一切皆空。此中畫師有智無智怖染譬喻，喻佛菩薩、一切異生，自業所招返生憎愛，智者知畫俱於平等不生怖染。」彌勒《中邊》頌曰「虛妄分別有，於此二都無。此中唯有空，於彼亦有此。故說一切法，非空非不空。有無及有故，是即契中道。」此以無所執有有無為以為宗，廣如常說。

Regarding recounting the essential purport of the sūtra: Within the nine hundred years after the Buddha's nirvāṇa, there was an arhat, a great master named Bhaviveka. His appearance accorded with the conduct of the Sāṃkhyas, demonstrating freedom from partisan grasping; his mind rested in the principles of Śākya, his doctrine free of one-sided fixation. People of his time called him Mañjuśrī Bodhisattva; his miraculous and noble virtues are detailed extensively in separate records. His Karatalaratna states: "Objects of knowledge are generally of two kinds: first, conditioned; second, unconditioned. Because ordinary fools do not correctly understand the non-erroneous nature of the conditioned and unconditioned in ultimate truth, they falsely cling to intrinsic nature and differences among phenomena, augmenting various snares of wrong views. Like an unwise painter in the world who paints a terrifying image of a yakṣa with blades or the image of a woman, his eyes dazed and his mind confused, thinking them truly real—because of clinging to them as real, he himself gives rise to terror or generates lustful attachment, making numerous reckonings regarding those objects and multiplying the snaring nets of conceptual discrimination and various views. If one correctly understands the non-erroneous nature of the conditioned and unconditioned in ultimate truth, at that time, like a wise painter in the world, one does not cling to them as real intrinsic nature; one is not entangled by the differences among conditioned and unconditioned objects as previously described, like a silkworm in its cocoon. Because those do not exist, the practice of entering through nonconceptual insight is accomplished. Yet to realize supramundane nonconceptual wisdom, one must accumulate the collyrium medicine of non-erroneous contemplation of emptiness that can destroy all cataracts of wrong views. To thus accumulate the non-erroneous contemplation of emptiness requires the wisdom born of hearing that can dispel all intrinsic natures of objective referents; therefore one should listen to this profound Prajñā Sūtra. Relying on this explanation to establish the essential purport: in true nature, the conditioned is empty, arisen from conditions like an illusion; the unconditioned lacks reality, not arising, like a sky-flower. Here, the conventional admits of slight existence; according to the ultimate, all is empty. Here, the simile of the painter, wise or unwise, terrified or lustful, illustrates the Buddhas and bodhisattvas versus all ordinary beings: incurring their own karma, they conversely produce hatred and love; the wise one knows it is a painting, remaining in sameness toward both, producing neither fear nor lust." Maitreya's Madhyāntavibhāga verse states: "Unreal discrimination exists; duality does not exist in it. Emptiness alone exists here; and in that, this also exists. Therefore all dharmas are said to be neither empty nor non-empty: because of existence, non-existence, and existence; this accords with the middle way." This takes having no clinging to existence, non-existence, conditioned, and unconditioned as the essential purport, as is widely explained.