金剛般若疏 1.14

1.14

第四、釋波羅蜜。波羅蜜，此云彼岸到。外國風俗法凡作一事究竟，名波羅蜜。今悟道之人雖復積功累劫，若不得般若，為行不成；若悟般若，萬行周畢，故名波羅蜜。問：既有彼岸，云何為此岸及中流耶？答：聖人直假名說彼岸，令其因此悟入，何必須作此岸、彼岸、中流耶？《大經》云「雖無此岸，而有彼岸」，即其事也。必須作者，《大智論》云「有無見為此岸，破有無見智慧為彼岸，檀為中流。」

Fourth, explaining pāramitā. Pāramitā is translated here as 'arrived at the other shore' (bǐ'àn dào). According to the custom of foreign countries, whenever one brings an undertaking to completion, it is called pāramitā. Now, for one who awakens to the Way, though they may accumulate merit for multiple kalpas, if they do not attain prajñā, their practice will not be completed; if they awaken to prajñā, the myriad practices are fully accomplished, hence it is called pāramitā. Question: Since there is the other shore, what are this shore and the middle stream? Answer: The sage merely establishes the conventional name 'other shore' to cause them to awaken and enter through it; why must there be made this shore, the other shore, and the middle stream? The Mahāparinirvāṇa Sūtra says, 'Although there is no this shore, there is the other shore,' which is precisely this point. If one must make them, the *Mahāprajñāpāramitopadeśa states: 'Views of existence and non-existence are this shore; the wisdom that shatters views of existence and non-existence is the other shore; dāna is the middle stream.'