[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) › 1.20 # 仁王護國般若經疏 1.20 仁王護國般若經疏 1.20 - **Language:** Classical Chinese ### [1.20](https://indike.org/pramana/in.bauddha.taisho.1705.1.20) 次入文解釋。夫震旦講說不同，或有分文或不分者。只如《大論》釋《大品》不分科段，天親涅槃即有分文。道安別置序、正、流通，劉虬但隨文解釋。此亦人情蘭菊好樂不同，意在達玄非存涉事。今且依分文者況。聖人說法必有由漸，故初明序分；序彰正顯利益當時，名正說分；末世眾生同霑法利，名流通分。此經八品，〈序品〉為序分，〈觀空〉下六品為正說分，〈囑累品〉為流通分。若望經文，〈受持品〉末佛告月光下，即是流通分云云。今初二序：一者證信、二者發起，亦名通序、別序，亦名如來序、阿難序，亦名經前序、經後序。六事證經名證信序，起發正宗名發起序；諸經通有名通序，此經獨有名別序；金口所說名如來序，阿難證信名阿難序；佛在時故名經前序，集者所置名經後序。今且依初。從「如是」下。至「僉然而坐」，名證信序。「爾時十號」下，是發起序。證信序者，《大智論》云「佛於俱夷那竭國薩羅雙樹林中北首臥，將入涅槃。爾時阿難親愛未除心沒憂海，阿泥盧豆語阿難言：『汝守法藏人，不應如凡自沒憂海。佛將付汝法，汝今愁悶，失所受事。汝當問佛：「般涅槃後，我等云何行道？誰當作師？惡口車匿云何共住？佛說經初置何等語？」』阿難聞已悶心小醒，於佛後臥床邊具以事問。佛答：『依四念處住。解脫經戒即是大師。車匿比丘如梵天法治之。若心須改，教迦旃延經即可得道。是我三僧祇所集法寶，是初應置「如是我聞一時佛在某方某國某處樹林中」。是我法門中，初應如是說。何者，三世佛經皆有是語云云。』復次摩訶迦葉等問阿難：『佛初何處說法？說何等法？』阿難答：『如是我聞：一時佛在波羅奈國仙人鹿林，為五比丘說苦聖諦。』爾時大眾聞者皆信。」具如《智論》第二云云。為是事故，有證信序云云。 > Next is entering the text to explain it. In the land of Cīnasthāna, expositions have differed: some divide the text into sections and others do not. Just as the Dàzhìdù lùn's commentary on the Pañcaviṃśatisāhasrikā-prajñāpāramitā does not divide it into rubrics, while Vasubandhu's commentary on the Mahāparinirvāṇa Sūtra indeed divides the text. Dào'ān separately posited the preface, the main body, and the dissemination, whereas Liú Qiú simply followed the text to explain it. This too is merely human preference—like tastes for orchids or chrysanthemums—being different; the intent lies in penetrating the arcane, not in dwelling on contingent matters. For now, we rely on dividing the text. Furthermore, when a sage preaches the Dharma, it must proceed by degrees; therefore, the preface section is clarified first. When the preface is set forth, the main part is manifested to benefit those present at the time; this is called the section of the main discourse. To let sentient beings of future ages equally share in the benefit of the Dharma is called the section of dissemination. This sūtra has eight chapters: the 'Introductory Chapter' is the preface section; the six chapters from 'Contemplating Emptiness' onward are the section of the main discourse; and the 'Entrustment Chapter' is the section of dissemination. Looking at the text of the sūtra itself, from the end of the 'Upholding Chapter' where the Buddha addresses Candraraprabha onwards, it is indeed the section of dissemination, and so forth. Now, first, there are two prefaces: first, the preface attesting to credibility; second, the initiating preface. They are also called the common preface and the specific preface; also called the Tathāgata's preface and Ānanda's preface; also called the pre-sūtra preface and the post-sūtra preface. The six events attesting to the sūtra are called the preface attesting to credibility; giving rise to and launching the main gist is called the initiating preface. What is common to all sūtras is called the common preface; what is unique to this sūtra is called the specific preface. What was spoken by the golden mouth is called the Tathāgata's preface; Ānanda's testimony of credibility is called Ānanda's preface. Because it was when the Buddha was present, it is called the pre-sūtra preface; what was set down by the compilers is called the post-sūtra preface. For now, we rely on the first \[pair of terms\]. From 'Thus' down to 'sat together' is called the preface attesting to credibility. From 'At that time, the Ten Epithets' downward is the initiating preface. Regarding the preface attesting to credibility, the Dàzhìdù lùn says: 'The Buddha was lying down with his head to the north in the śāla grove in Kuśinagara, about to enter nirvāṇa. At that time, Ānanda had not yet eliminated affectionate attachment, and his mind sank into an ocean of sorrow. Aniruddha said to Ānanda: "You are the custodian of the Dharma treasury; you should not, like an ordinary person, drown yourself in an ocean of sorrow. The Buddha is about to entrust the Dharma to you; if you are now sorrowful and despondent, you will fail in what you are to receive. You ought to ask the Buddha: 'After the parinirvāṇa, how shall we practice the Path? Who shall be our master? How shall we dwell together with the foul-mouthed Chanda? What words should be placed at the beginning of the sūtras spoken by the Buddha?'" When Ānanda heard this, his sorrowful mind awoke a little, and he asked about these matters in full beside the couch behind the Buddha. The Buddha answered: "Dwell by relying on the four applications of mindfulness. The precepts of the sūtras of liberation are your great master. Deal with the monk Chanda according to the method of Brahmā. If his mind must reform, teach him the Kātyāyana Sūtra, and he will attain the Path. In the precious Dharma gathered by me over three asaṃkhyeya kalpas, at the beginning one should place: 'Thus have I heard: at one time the Buddha was in such-and-such a direction, in such-and-such a country, in such-and-such a grove.' In my Dharma-door, one should speak thus at the beginning. Why? Because the sūtras of the buddhas of the three times all have these words, and so forth."' Furthermore, Mahākāśyapa and the others asked Ānanda: 'Where did the Buddha first preach the Dharma? What Dharma did he preach?' Ānanda replied: 'Thus have I heard: at one time the Buddha was in the Deer Park of the Rṣis in Vārāṇasī, preaching the noble truth of suffering for the five monks.' At that time, all in the great assembly who heard it believed.' It is fully stated as in the second fascicle of the Dàzhìdù lùn, and so forth. For this reason, there is the preface attesting to credibility, and so forth. > — English (machine translation) (machine translation) - [Previous: 1.19](https://indike.org/pramana/in.bauddha.taisho.1705.1.19) - [Next: 1.21](https://indike.org/pramana/in.bauddha.taisho.1705.1.21) - [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.1.20) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1705.1.20](https://indike.org/pramana/in.bauddha.taisho.1705.1.20) · Pramāṇa