金剛般若疏 1.20

1.20

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."