[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [仁王護國般若經疏](https://indike.org/pramana/in.bauddha.taisho.1705) › 1.15 # 仁王護國般若經疏 1.15 仁王護國般若經疏 1.15 - **Language:** Classical Chinese ### [1.15](https://indike.org/pramana/in.bauddha.taisho.1705.1.15) 第二辨體者，有人云文義為體。此通說也。有云無相為體者，四教皆有無相，無相永漫，亦通說也。有云以五忍十地為體。如下經云「五忍是菩薩法」，具列五忍竟，結云「名為諸佛菩薩修般若波羅蜜」，故知因修般若證五忍。一切佛菩薩無不由五忍而成聖，故以五忍十地為體。今則不然。先釋體字。體者法也，各親其親、各子其子，君臣撙節。若無體者，則非法也。出世間法亦復如是，善惡凡聖菩薩佛，一切不出法性，正指實相為體。《普賢觀》云「大乘因者諸法實相，大乘果者亦諸法實相。」實相即法性，依此法性因得法性果，故知此經以實相為體。若別論之，般若二種：一共二乘人說、二者不共。準此，實相亦有二種：一共、二不共。共者，但見於空、不見不空，不斷無明、但除見思，此偏真實相。不共者，名中道實相，別教地前次第修，初地方證。圓教一心從初住乃至佛果，皆名圓證。若論權實，即共者是化他之權，不共者是自行之實云云。約教，即般若是通，唯無三藏。有三乘共行十地，有別入通、有圓入通。通正二傍，即通別是權、圓教是實。此經雖具三教，正以圓實相為體也。 > Second, concerning discerning the substance: Some say that text and meaning are the substance; this is a general explanation. Some say that signlessness is the substance; but all four teachings have signlessness, and signlessness is ever vague, so this is also a general explanation. Some say that the five patiences and the daśabhūmi are the substance, as the sūtra below says, "The five patiences are the bodhisattva dharma," and having fully listed the five patiences, concludes: "This is called all buddhas and bodhisattvas practicing prajñāpāramitā." Hence we know that by practicing prajñā, one realizes the five patiences. Since none of all the buddhas and bodhisattvas fail to become noble ones through the five patiences, they take the five patiences and the daśabhūmi as the substance. Now we do not hold this to be so. First, to explain the word "substance": substance is principle and order—each treating their own kin as kin, each treating their own sons as sons, with ruler and minister maintaining moderation. If there were no substance, there would be no principle. Supramundane dharmas are also like this: good and evil, ordinary beings and noble ones, bodhisattvas and buddhas, none depart from the dharma-nature; it specifically points to dharmatā as the substance. The Samantabhadra Contemplation says: "The cause of the Great Vehicle is the dharmatā of all phenomena; the fruit of the Great Vehicle is also the dharmatā of all phenomena." Dharmatā is precisely the dharma-nature; relying on this dharma-nature cause, one attains the dharma-nature fruit. Hence we know that this sūtra takes dharmatā as its substance. If discussed distinctively, prajñā is of two kinds: first, that spoken in common with the persons of the two vehicles; second, that not in common. Based on this, dharmatā is also of two kinds: first, common; second, uncommon. The common sees only emptiness and does not see non-emptiness, does not cut off ignorance but only eliminates view and thought; this is the one-sided true dharmatā. The uncommon is called the dharmatā of the Middle Way, which in the distinctive teaching is practiced sequentially prior to the bhūmis and realized only at the first bhūmi; while in the perfect teaching, from the first abode through to the buddha-fruit in a single mind, all are called perfect realization. If discussing the provisional and ultimate, the common is the provisional of transforming others, and the uncommon is the ultimate of one's own practice, and so forth. According to the teachings, prajñā is shared, lacking only the Tripiṭaka. There are the daśabhūmi practiced in common by the three vehicles; there is the distinctive entering the shared, and the perfect entering the shared. The shared is central while the two are secondary; that is, the shared and distinctive are provisional, and the perfect teaching is ultimate. Although this sūtra contains three teachings, it specifically takes the perfect dharmatā as its substance. > — English (machine translation) (machine translation) - [Previous: 1.14](https://indike.org/pramana/in.bauddha.taisho.1705.1.14) - [Next: 1.16](https://indike.org/pramana/in.bauddha.taisho.1705.1.16) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1705.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1705~en-mt.1.15) — English, machine translation ## Linked texts (2) - [妙法蓮華經玄義](https://indike.org/pramana/in.bauddha.taisho.1716.1.27) — Classical Chinese - [仁王般若經疏](https://indike.org/pramana/in.bauddha.taisho.1707.1.7) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1705.1.15](https://indike.org/pramana/in.bauddha.taisho.1705.1.15) · Pramāṇa