仁王護國般若經疏 1.21

1.21

文為六：一「如是」，舉所聞之法體。二「我聞」，明能持之阿難。三「一時」，明聞持和合感應道交。四「佛」，明說教之主。五「住王舍城」下，明說教之處。六「與大比丘眾」下，明同聞之眾。釋六句者，三世佛經皆安如是，諸佛道同，不與世諍，此世界悉檀。《大論》云「舉時方令人生信事，此為人悉檀。破外道阿漚二字，此對治悉檀。」肇云：「如是者，信順之辭也。信則所聞之理會，順則師資之道成。」理會即第一義悉檀。此四皆是因緣釋云云。約教者，佛明俗諦有文字、真諦無文字，阿難傳佛俗文不異名如，因此俗文會真無非故名是。此藏教經初如是也。佛明即色是空、空即是色，色空空色無二無別，空色不異為如，即事而真為是，此通教經初如是也。佛說死生是有、涅槃是無，從死生有入涅槃無，出涅槃無入於中道，阿難傳之與佛無異，此別教經初如是也。佛說生死即涅槃即中道，徧一切處無非佛法名如實相，阿難傳此與佛無異為如，如如不動名之為是，此圓教經初如是也。此經具三教三諦如是之義，阿難傳之無錯無謬也。所聞法體竟。

The text has six parts: First, 'Thus' brings forth the substance of the Dharma that was heard. Second, 'have I heard' clarifies Ānanda, who is able to uphold it. Third, 'at one time' clarifies the harmonious joining of hearing and upholding, the spiritual resonance between response and capacity. Fourth, 'the Buddha' clarifies the master who preaches the teaching. Fifth, from 'dwelling in Rājagṛha' downward clarifies the place where the teaching is preached. Sixth, from 'together with a great assembly of bhikṣus' downward clarifies the assembly that heard it together. In explaining these six phrases: The sūtras of the buddhas of the three times all set down 'Thus'; the Path of all buddhas is identical and does not contend with the world—this is the worldly siddhānta. The Dàzhìdù lùn says: 'Adducing the time and place to cause people to give rise to faith in the matter—this is the individual siddhānta. Refuting the two characters ā and oṃ of the non-Buddhists—this is the therapeutic siddhānta.' Sēngzhào says: ''Thus' is an expression of faith and compliance. When there is faith, one accords with the principle heard; when there is compliance, the path between master and disciple is fulfilled.' According with principle is the supreme-truth siddhānta. These four are all explanations in terms of causes and conditions, and so forth. In terms of the teachings: The Buddha explained that the conventional truth possesses written words while the ultimate truth is devoid of written words; that Ānanda transmitted the Buddha's conventional words without discrepancy is called 'as/thus' (ru); because of these conventional words one accords with the real without error, it is called 'is/right' (shi). This is the 'Thus' at the beginning of sūtras of the Tripiṭaka teaching. The Buddha explained that form is emptiness and emptiness is form, that form and emptiness, emptiness and form, are non-dual and not distinct; that emptiness and form are not different is 'as/thus'; that phenomena are immediately the ultimate is 'is/right'—this is the 'Thus' at the beginning of sūtras of the shared teaching. The Buddha preached that birth and death are existence and nirvāṇa is non-existence; entering the non-existence of nirvāṇa from the existence of birth and death, and emerging from the non-existence of nirvāṇa to enter into the Middle Way—that Ānanda transmitted this with no difference from the Buddha is the 'Thus' at the beginning of sūtras of the distinctive teaching. The Buddha preached that birth and death is immediately nirvāṇa and immediately the Middle Way, pervading all places without anything failing to be the Buddha-Dharma, which is called 'as such' dharmatā; that Ānanda transmitted this with no difference from the Buddha is 'as/thus'; being immovably as such is called 'is/right'—this is the 'Thus' at the beginning of sūtras of the perfect teaching. This sūtra is endowed with the meanings of 'Thus' according to the three teachings and the three truths; that Ānanda transmitted it without mistake or error is [what is meant]. The substance of the Dharma that was heard is finished.