[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) › [仁王護國般若波羅蜜多經疏](https://indike.org/pramana/in.bauddha.taisho.1709) › 1.23 # 仁王護國般若波羅蜜多經疏 1.23 仁王護國般若波羅蜜多經疏 1.23 - **Language:** Classical Chinese ### [1.23](https://indike.org/pramana/in.bauddha.taisho.1709.1.23) 第二明經體。於中分二：先體、後性。明諸教體，有總、有別。初總明者，《瑜伽》八十一云「經體有二：一文、二義，文是所依、義即能依，由能詮文義得顯故。」後別明者，即於前二復分為五：文三、義二。文有三者，一隱假談實，以聲為體。《俱舍論》云「有說佛教語為自性，彼說法蘊皆色蘊攝，語用音聲為自性故，佛意所說他所聞故。」對法論有成所引聲，不說名等為成所引。《唯識論》云「若名句文離聲實有，應如色等非實能詮，故說佛教以聲為體。」二隱實談假，名等為體。《俱舍論》云「有說佛教，名為自性。彼說法蘊皆行蘊攝，名不相應行為性故。」要由有名乃說為教，是故佛教體即是名。謂如句文次第行列、次第安布、次第連合，故說佛教名等為體。三假實合論，性用為體。《十地論》云「說者聽者皆以二事而得究竟：一者聲、二善字，字為所依，攝名句故。」謂即此二而為四法，聲、名、句、文用各別故。名詮自性，句詮差別，文即是字為二所依。此三離聲雖無別體，而假實異亦不即聲。由此法詞二無礙解境有別故，法緣名等詞緣於聲，故說佛教性用為體。義為二者，一攝境從心，唯識為體。《華嚴經》說三界唯心，此經下云「從初剎那，有不可說識，生諸有情色心二法。」《起信論》云「若離心念，則無一切境界之相。」論說心、心所、色不相應行、諸無為性皆不離識。識有差別，說者真教、聞者似法，依淨法界平等所流。若就根本，能說者心；若取於末，能聞者識。何以知然？《二十唯識》世親頌云「展轉增上力，二識成決定。」謂餘相續識差別故，令餘相續差別識生，展轉互為增上緣故，故說佛教唯識為體。二攝相歸性，真如為體。故經說云「一切法亦如也，至於彌勒亦如也。」此經下云「謂契經等所有宣說音聲語言文字章句，一切皆如，無非實相。」故說佛教真如為體。上來五種總別淺深，以理而言，隨舉一門即互相攝不相違也。 > Second is clarifying the substance of the sūtra. There are two parts within this: first, the substance; second, the nature. Clarifying the substance of all teachings has both general and specific \[explanations\]. First, as for the general explanation, fascicle 81 of the Yogācārabhūmi says: "The substance of a sūtra has two aspects: first, the text; second, the meaning. The text is that which is relied upon, and the meaning is that which relies upon it, because through the expressing text, the meaning can be revealed." Second, as for the specific explanation, the aforementioned two are further divided into five: three for text and two for meaning. Regarding the three for text: First, concealing the nominal to discuss the real, taking sound as the substance. The Abhidharmakośa says: "Some say the Buddha's teaching has speech as its intrinsic nature; they say the aggregates of Dharma are all subsumed under the aggregate of form, because the intrinsic nature of speech is sound, and what is spoken by the Buddha's mind is heard by others." The Abhidharmasamuccaya speaks of sound induced by accomplishment, but does not say that names and so forth are induced by accomplishment. The Cheng Weishi Lun says: "If names, phrases, and syllables were real entities apart from sound, they should, like form and so forth, not be real expressers; therefore it is said that the Buddha's teaching takes sound as its substance." Second, concealing the real to discuss the nominal, taking names and so forth as the substance. The Abhidharmakośa says: "Some say the Buddha's teaching has names as its intrinsic nature; they say the aggregates of Dharma are all subsumed under the aggregate of conditioned formations, because the intrinsic nature of names is non-associated formations." It is essential that there be names for it to be called a teaching; therefore the substance of the Buddha's teaching is names. This means that as phrases and syllables are lined up in order, laid out in order, and joined in order, the Buddha's teaching is said to take names and so forth as its substance. Third, discussing the nominal and the real together, taking nature and function as the substance. The Daśabhūmikavyākhyāna says: "Both speaker and listener achieve culmination through two things: first, sound; second, correct syllables, syllables being that upon which they rely, as they subsume names and phrases." That is, these two constitute four dharmas, because the functions of sound, names, phrases, and syllables are each distinct. Names express intrinsic nature, phrases express differentiation, and syllables—namely letters—are that upon which the two rely. Although these three have no separate substance apart from sound, their nominal and real aspects are different and they are not identical with sound. Because the objective realms of the two unhindered cognitions of dharma and discourse are distinct—dharma takes names and so forth as its object, while discourse takes sound as its object—the Buddha's teaching is said to take nature and function as its substance. Regarding the two for meaning: First, subsuming the objective realm into the mind, taking consciousness-only as the substance. The Avataṃsaka Sūtra says that the three realms are only mind. Below, this sūtra says: "From the first moment, there is an ineffable consciousness that gives rise to the two dharmas of form and mind of all sattvas." The Awakening of Faith says: "Apart from mind and thought, there are no characteristics of any objective realm." The treatises say that mind, mental factors, form, non-associated formations, and the unconditioned natures are all not separate from consciousness. Consciousness has distinctions: the true teaching of the speaker and the semblance dharma of the hearer flow equally from the pure dharmadhātu. If considered in terms of the root, it is the mind of the speaker; if taken in terms of the branch, it is the consciousness of the hearer. How is this known to be so? Vasubandhu's verse in the Viṃśikā says: "Through their mutual predominant power, / the two consciousnesses become determinate." This means that due to distinctions in the consciousness of one continuity, distinct consciousnesses are caused to arise in another continuity, mutually acting as predominant conditions for one another; therefore, the Buddha's teaching is said to take consciousness-only as its substance. Second, subsuming characteristics into the nature, taking true suchness as the substance. Therefore the sūtra says: "All phenomena are also such, and even Maitreya is also such." Below, this sūtra says: "All the sounds, speech, letters, chapters, and phrases spoken in the sūtras and so forth are all such, and none are not ultimate reality." Therefore the Buddha's teaching is said to take true suchness as its substance. Regarding the above five kinds, general and specific, shallow and deep, in terms of principle, whichever door is raised subsumes the others and they do not contradict one another. > — English (machine translation) (machine translation) - [Previous: 1.22](https://indike.org/pramana/in.bauddha.taisho.1709.1.22) - [Next: 1.24](https://indike.org/pramana/in.bauddha.taisho.1709.1.24) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1709.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1709~en-mt.1.23) — English, machine translation ## Linked texts (3) - [成唯識論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.trimsika!vijnaptimatratasiddhi*zh-xuanzang.2.29) — Classical Chinese - [阿毘達磨順正理論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!nyayanusara*zh-xuanzang.3.34) — Classical Chinese - [御注金剛般若波羅蜜經宣演](https://indike.org/pramana/in.bauddha.taisho.2733.1.7) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1709.1.23](https://indike.org/pramana/in.bauddha.taisho.1709.1.23) · Pramāṇa