金剛般若疏 1.20

1.20

言「如是」者，釋此一句有二十餘師，今略而不述。一者、依龍樹所解，云「如是者，佛法大海，信為能入，智為能度。如是者，即是信也。以信故言此事如是，若不信則言此事不如是。今要由信得入佛法，是故經初建言如是。」般若信者，明般若無依、無得、無戲論，畢竟清淨、真實可信，故因此信得入般若也。次婆藪盤豆釋云如是者，謂決定義。略明二種：一、教如是；二、理如是。教如是者，凡有數義：一者、如佛教度量，故云如是。所以者何？三世諸佛或廣說法、或處中說、或略說法。今阿難傳正法，還如佛廣略，不增不減，故云如是。二者、如是諸佛次第而說。所以者何？一切說法，凡有六事：一者、發起；二、略標宗；三、廣解釋；四、難；五、通；六、流通付屬阿難。今且次第誦持佛語，故云如是。三者、如經名字，故云如是。傳持佛經，須識經名。若不識經名，云何知義？所以者何？經之名題，總攝一經，如《大品》章雖九十，總名摩訶般若，以摩訶之名，攝九十章義。為是事故，須識經名。阿難如名誦持，故云如是。四者、因緣如是，三世諸佛說經因緣，略具四義：一者、根本有一切智，方能說經；二者、有大悲心，然後說法；三者、為報正法恩故，然後說法；四者、決定證信，有四：一知說經有時、二知說經處所、三知能說之人即是如來、四知有聽經之眾。如是時、處、聽眾、說者，如我所說，實可信受，故云如是。理如是者，言理是有，則名有見；言理是無，名為邪見；亦有亦無，是名相違見；非有非無，名愚癡見。所明之理，若墮此四中，即不名如是。今離此四謗，無所依止，故名如是。

Regarding the word "Thus": there are over twenty masters who explain this phrase, but they are omitted and not related here. First, according to Nāgārjuna's explanation, it says: '"Thus": the great ocean of the Buddha-Dharma can be entered through faith and crossed over through wisdom. "Thus" is precisely faith. Because of faith, one says, "This matter is thus"; if one lacks faith, one says, "This matter is not thus." Now, one must enter the Buddha-Dharma through faith; therefore, at the beginning of the sūtra it is established by saying "Thus."' Faith in prajñā clarifies that prajñā is devoid of reliance, devoid of apprehension, devoid of prapañca, ultimately pure, and truly worthy of faith; hence, through this faith one is able to enter prajñā. Next, Vasubandhu explains that "Thus" means the sense of certainty. In brief, two kinds are clarified: first, the teaching is thus; second, the principle is thus. As for the teaching being thus, there are several meanings: First, it is in accordance with the Buddha's teaching and its measure; hence it says "Thus." Why is this? The Buddhas of the three periods may teach the Dharma extensively, teach it in a middle manner, or teach it in brief. Now, as Ānanda transmits the correct Dharma, it is just as the Buddha's extensive or brief [presentation], neither adding nor subtracting; hence it says "Thus." Second, it is taught in succession as done by the Buddhas. Why is this? In all teachings of the Dharma, there are generally six matters: 1. initiation; 2. brief statement of the main purport; 3. extensive explanation; 4. objections; 5. resolutions; 6. dissemination and entrustment to Ānanda. Now he temporarily recites and upholds the Buddha's words in this succession; hence it says "Thus." Third, it corresponds to the title of the sūtra; hence it says "Thus." In transmitting and upholding the Buddha's sūtras, one must recognize the sūtra's title. If one does not recognize the sūtra's title, how can one know its meaning? Why is this? The title of a sūtra subsumes the entire sūtra; just as although the Pañcaviṃśatisāhasrikā has ninety chapters, it is collectively named Mahāprajñā, and with the name "Mahā" it subsumes the meaning of the ninety chapters. For this reason, one must recognize the sūtra's title. Ānanda recites and upholds it in accordance with the title; hence it says "Thus." Fourth, the causes and conditions are thus: the causes and conditions for the Buddhas of the three periods to teach sūtras briefly comprise four meanings: 1. fundamentally having omniscience, only then can they teach sūtras; 2. having a mind of great compassion, only afterwards do they teach the Dharma; 3. in order to repay the kindness of the correct Dharma, only afterwards do they teach the Dharma; 4. definitive verified faith, which has four [aspects]: one, knowing that there is a time for teaching the sūtra; two, knowing the location for teaching the sūtra; three, knowing that the person who can teach is precisely the Tathāgata; four, knowing that there is an assembly listening to the sūtra. Such time, place, listening assembly, and speaker, just as I have stated, are truly worthy of faith and acceptance; hence it says "Thus."

As for the principle being thus: if one says the principle is existent, this is called the view of existence; if one says the principle is non-existent, this is called erroneous view; if both existent and non-existent, this is called the view of contradiction; if neither existent nor non-existent, this is called the view of delusion. If the principle that is clarified falls into these four, it is not called "thus." Now, being free from these four slanders and having nothing on which to rely, it is therefore named "Thus."