仁王護國般若經疏 1.13

1.13

「波羅蜜」者，此云事究竟，亦云到彼岸。生死為此，涅槃為彼，煩惱為中流，六度為船筏，此因緣釋也。三藏實有為此，實有滅為彼，見思為中流，八正為船。通教以色為此，即空為彼，見思為中流，六度為船。別教以色空為此，空即是色為彼，無明為中流，無量行為船。圓教以色空空色不二而二為此，二而無二為彼，無明為中流，一行無量行、無量行一行為船。隨前諸教而度，云到彼岸。此約教釋也。空觀，觀色即空及色滅空，雖有巧拙，同斷見思，而論彼此。假觀，觀三假得理論彼此。中觀，十信已前十住已後論彼此。此觀心釋也。經有翻無翻，各具五義，廣如《法華玄》云云。約教，六塵俱經。經云「或以光明而作佛事」，即色塵為經。「或以音聲而作佛事」，即聲為經。「或以飯香而作佛事」，實即香塵經。食飯入津，即味塵經。搖脣動舌，即觸塵經。寂然無聲，諸菩薩等得入三昧，即法塵經。一一塵根各有約教、本迹、觀心釋也。又但以文字為經、心行為緯，能成正覺之疋帛，故取世經以喻焉。

"Pāramitā" means "reaching the culmination of affairs" here, and also "reaching the other shore." Saṃsāra is this shore, nirvāṇa is the other shore, the afflictions are the midstream, and the six perfections are the raft—this is the explanation in terms of causes and conditions. In the Tripiṭaka [teaching], real existence is this shore, the cessation of real existence is the other shore, [the afflictions of] view and thought are the midstream, and the eightfold noble path is the raft. The shared teaching takes form as this shore, form being identical to emptiness as the other shore, view and thought as the midstream, and the six perfections as the raft. The distinctive teaching takes form and emptiness as this shore, emptiness being identical to form as the other shore, ignorance as the midstream, and the immeasurable practices as the raft. The perfect teaching takes form and emptiness, emptiness and form, being not-two yet two as this shore, two yet without duality as the other shore, ignorance as the midstream, and a single practice being immeasurable practices, immeasurable practices being a single practice as the raft. Traversing in accordance with the aforementioned teachings is called "reaching the other shore." This is the explanation according to the teachings. In the contemplation of emptiness, contemplating form as identical to emptiness and form ceasing into emptiness, though skilful or clumsy, equally cut off view and thought, and in this terms this and the other shore are discussed. In the contemplation of the provisional, contemplating the three provisionalities to attain the principle discusses this and the other shore. In the contemplation of the Middle, this and the other shore are discussed [in the stages] before the ten faiths and after the ten abodes. This is the explanation in terms of contemplation of mind. Whether sūtra is translated or left untranslated, each possesses five meanings, fully detailed in the Profound Meaning of the Lotus Sūtra and so forth. According to the teachings, all six sense dusts are sūtras. A sūtra says: "Or performing buddha-work by means of light"—that is, the dust of form is a sūtra. "Or performing buddha-work by means of sounds"—that is, sound is a sūtra. "Or performing buddha-work by means of the fragrance of food"—truly that is, the dust of fragrance is a sūtra. Eating food and absorbing nourishment is the dust of taste as a sūtra. Moving the lips and stirring the tongue is the dust of touch as a sūtra. Utter silence without sound, wherein the bodhisattvas and others enter samādhi, is the dust of mental objects as a sūtra. Each individual sense dust and faculty has its explanation according to the teachings, original and trace, and contemplation of mind. Moreover, merely taking written words as the warp and mental activity as the weft can produce the cloth of right awakening; hence, worldly warp threads are taken as an analogy.