仁王經疏 2.457

2.457

釋曰：第二、如來正答。文別有二：初明說空，即是利他；後明修空，是自利空。前中有三：初別明十二部空、次「是名味」下總辨教空、後「若取」者顯不行空。言法輪者，法輪有二：一教、二行，此中說教以為法輪。言法本如等者，列十二部經。然十二名，諸教不同。自有經文，唯梵非翻，如《深密解脫經》第三卷，所謂修多羅、祇夜、和伽羅那、伽陀、憂陀那、尼陀那、阿婆陀那、伊帝憂多伽、闍多伽、毘佛略、阿浮陀檀摩、憂波提舍。自有經文唯翻非梵，如《解深密經》第三卷，所謂契經、應誦、記別、諷誦、自說、因緣、譬喻、本事、本生、方廣、希法、論議．自有經文梵翻雜用，如《法華》第一卷，所謂修多羅、伽陀、本事、本生、未曾有、因緣、譬喻，并祇夜、優波提舍等。所以如是諸本異者，諸代翻譯意樂別故。《深密解脫》與《解深密》同本譯別。如是等義，具如別章。今云法本如等者，一梵音修多羅，此云法本。釋有二義：一教為理本、二總為別本。二祇夜，此云重誦，誦前長行。三和伽羅那，此云受記，受佛記別。四伽陀，此云不誦偈，亦名諷誦，不誦長行。五憂陀那，此云無問自說。六尼陀那，此云因緣，亦名調伏。由彼廣明制戒緣起，故名戒經。七阿婆陀那，此云譬喻。八伊帝憂多伽，此云法界，亦名本生，界是生義。九闍多伽，此云本事。十毘佛略，此云方廣（勘）。十一阿浮陀檀摩，此云未曾有。十二憂波提舍，此云論議。如是十二皆云如者，如是空義。

The commentary states: Second, the Tathāgata's direct answer. The text has two distinct parts: first, explaining that the expounding of emptiness is benefiting others; later, explaining that cultivating emptiness is the emptiness of benefiting oneself. The former contains three parts: first, distinctly explaining the emptiness of the twelve divisions; next, below "these are names and terms," generally discerning the emptiness of the teaching; later, "if one grasps" reveals not practicing emptiness. Regarding "wheel of the Dharma": the wheel of the Dharma has two aspects, first, the teaching, and second, practice; here, the teaching is spoken of as the wheel of the Dharma. Regarding "the root of dharmas is like [suchness]," etc., it enumerates the twelve divisions of sūtras. However, the names of the twelve vary across different teachings. In some sūtras, they are purely in Sanskrit without translation, as in the third fascicle of the *Shenmi jietuo jing*, namely: sūtra, geya, vyākaraṇa, gāthā, udāna, nidāna, avadāna, itivṛttaka, jātaka, vaipulya, adbhutadharma, and upadeśa. In some sūtras, they are purely translated without Sanskrit, as in the third fascicle of the *Sandhinirmocana-sūtra*, namely: sūtras, responsive recitations, predictions, chanted verses, self-uttered discourses, conditions, parables, past occurrences, past lives, expansive teachings, rare dharmas, and discussions. In some sūtras, Sanskrit and translation are used interchangeably, as in the first fascicle of the *Lotus Sūtra*, namely: sūtra, gāthā, past occurrences, past lives, unprecedented events, conditions, parables, together with geya, upadeśa, etc. The reason these versions differ is because the translators of various dynasties had different preferences. The *Shenmi jietuo jing* and the *Sandhinirmocana-sūtra* are different translations of the same text. Such meanings are detailed as in separate chapters. Now, regarding "the root of dharmas is like [suchness]," etc.: First, the Sanskrit sound sūtra; here translated as "the root of dharmas." The explanation has two meanings: first, the teaching is the root of principle; second, the general is the root of the particular. Second, geya; here translated as "reiterated verses," repeating the previous prose. Third, vyākaraṇa; here translated as "receiving prediction," receiving the Buddha's prediction. Fourth, gāthā; here translated as "unrecited verse," also called chanted verse, not repeating prose. Fifth, udāna; here translated as "unprompted self-utterance." Sixth, nidāna; here translated as "conditions," also called vinaya; because it broadly explains the origins of enacting precepts, it is called the precept sūtra. Seventh, avadāna; here translated as "parable." Eighth, itivṛttaka; here translated as "dharma-realm," also called "past lives"; "realm" carries the sense of "birth." Ninth, jātaka; here translated as "past occurrences." Tenth, vaipulya; here translated as "expansive" (to be verified). Eleventh, adbhutadharma; here translated as "unprecedented." Twelfth, upadeśa; here translated as "discussion." That all these twelve are spoken of as "like [suchness]" means that suchness is the meaning of emptiness.