大般若波羅蜜多經般若理趣分述讚 1.6

1.6

二、顯經體性者，般若有五：一者實相；二者觀照；三者文字；四者境界，謂真俗二諦；五者眷屬，謂一切福智。如開題中已略顯示。經體有二：一者文、二者義。文字是文，四種是義。實相是般若性，觀照是般若相，文字是般若因，境界是般若境，眷屬是般若伴，故此五種皆名般若。龍猛釋言「就勝義諦一切皆空，教既無教無不教，體亦無體無不體。於俗諦中亦可說有句言章論聲為教體。」廣如清辨《般若燈》說。護法釋言：教體有四。一、攝相歸性體。《般若論》說「應化非真佛，亦非說法者，說法不二取，無說離言相。」此經下言「一切有情及法皆即真如，故甚深般若波羅蜜多亦即真如。」《無垢稱》言「文字性離，無有文字是即解脫。解脫相者，即諸法也」，又「一切法亦如也」。故知教體性即真如。二、攝餘歸識體故。《十地》言「三界唯心」，《二十唯識》言「謂餘相續識差別故，令餘相續差別識生，展轉互為增上緣，故說者聽者心為教體。」三、攝假隨實體。《對法論》說「成所引聲者，謂諸聖所說」，故知但取聲為教體，攝名等假法，隨實聲說故。四、相用別論體。能說法者識上所現聲名句文以為教體，以假及實為教體故。《十地論》云「說者聽者俱以二事而得究竟：一者聲、二善字。由熏習力、唯識變力，於說法者識心之上聚集現故。」如別章說，不能煩引。

Second, regarding revealing the essential nature of the sūtra: Prajñā is of five kinds: first, the real mark; second, contemplative illumination; third, words and letters; fourth, objective sphere, referring to the two truths of ultimate and conventional; fifth, retinue, referring to all merits and wisdom. This has been briefly shown in the introductory remarks. The essence of the sūtra is twofold: first, the text; second, the meaning. Words and letters are the text; the other four kinds are the meaning. The real mark is the intrinsic nature of prajñā; contemplative illumination is the characteristic of prajñā; words and letters are the cause of prajñā; the objective sphere is the object of prajñā; and the retinue is the companion of prajñā. Hence all five kinds are named prajñā. Nāgārjuna explained: "With respect to ultimate truth, all is empty; as the teaching is neither teaching nor non-teaching, its essence is neither essence nor non-essence. Within conventional truth, one may also say that sounds of phrases, words, chapters, and treatises constitute the essence of the teaching." This is extensive as explained in Bhaviveka's Prajñāpradīpa. Dharmapāla explained that the essence of the teaching has four aspects. First, the essence that subsumes characteristics into intrinsic nature. The Prajñā treatise says: "Nirmāṇakāya is not the true Buddha, nor is it the expounder of the Dharma; expounding the Dharma does not grasp dualities, and has no preaching, being free from the marks of words." Later this sūtra states: "All sentient beings and dharmas are just tathatā; therefore profound Prajñāpāramitā is also just tathatā." The Vimalakīrtinirdeśa states: "The nature of letters is detached; the absence of letters is liberation. The mark of liberation is precisely all dharmas," and "All dharmas are also suchness." Therefore we know that the essence of the teaching is intrinsically tathatā. Second, the essence that subsumes the rest into consciousness. The Daśabhūmika states: "The three realms are mind-only." The Viṃśikā states: "Because of the distinctions in the consciousness of other continuities, distinct consciousnesses arise in other continuities, functioning mutually as predominant conditions; therefore the minds of the speaker and listener constitute the essence of the teaching." Third, the essence that subsumes the provisional into the real. The Abhidharmasamuccaya states: "Sound generated by realization refers to that spoken by the noble ones"; therefore we know that sound alone is taken as the essence of the teaching, subsuming nominal and other provisional dharmas under real sound as expounded. Fourth, the essence that treats characteristics and functions separately. The sounds, names, phrases, and letters appearing upon the consciousness of the one able to expound the Dharma constitute the essence of the teaching, because provisional and real together constitute the essence of the teaching. The Daśabhūmikabhāṣya states: "Both the speaker and listener attain culmination through two things: first, sound; second, good syllables. Due to the force of perfuming and the transforming power of consciousness-only, they gather and manifest upon the conscious mind of the speaker of Dharma." As stated in a separate chapter, I need not cite them redundantly.