大般若波羅蜜多經般若理趣分述讚 1.6

1.6

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.