仁王護國般若波羅蜜多經疏 1.36

1.36

問：慧之與智為同為異？答：俱別境慧，二體實同；擇法決斷，二用則別。故《勝天王般若》云「菩薩具足般若、具足闍那。」又彼下云「得般若門分別句義，得闍那門能入眾生諸根利鈍。」若通言之，智處說慧、慧處說智皆無違矣。雖即檀等俱得度名，題中據勝唯標般若。言波羅者，梵語也，此云彼岸。對彼說此，此岸者何？於四諦中已起苦集而為此岸，未起苦集而為中流，涅槃菩提即滅道諦而為彼岸。六度萬行以為船筏，五蘊假者是能乘人，諸修行人乘于六度截流越此，高翔覺路至究竟位是達彼岸。然配經中教理行果，彼岸唯果，行唯在因。教之與理通乎因果，題標果德，云波羅矣。言蜜多者，梵語也，此具二義，離義、到義，即是施等具七最勝，至下當悉。於生死中，離此到彼。言經者，唐言也。若以梵音云修多羅、修妬路，皆訛也。慈恩三藏云：素呾纜而目四義，衣、綖、席、經，猶如瞿名具多法故。今此唯取經義綖義。何以知然？《四分律》云「如種種花置於案上，以綖貫持，雖為風吹而不分散。」故佛說教其猶眾花，眾生識心有如案矣，若不以綖連綴攝持，邪見暴風或當飄散。故結集者連綴佛言，如綖貫花、如經持緯。《佛地論》云「以佛聖教貫穿攝持所應說義及所化生。」貫穿即綖，攝持即經。然其經字，即同此方經籍之名。俗釋經者，常也法也，古今不易故謂之常，揩定是非稱之為法。《雜心論》中五義釋經，謂涌泉等，講者敘焉。今解：經者即能詮教。出體門中依《瑜伽論》亦取於義所詮之理，故教及理總名為經。仁王護國般若波羅蜜多，亦通教理，以上十字對經一字，綺互相望總為四釋，謂仁王護國般若波羅蜜多。即經之經，持業、依主准釋應知。

Question: Are discernment (hui) and cognition (zhi) identical or different? Answer: Both being the specific-object mental factor of discernment, their two substances are truly identical; in selecting dharmas and making decisive judgments, their two functions are different. Therefore the Suvikrāntavikrāmiparipṛcchā Prajñāpāramitā Sūtra states: "The bodhisattva is fully endowed with prajñā and fully endowed with jñāna." Furthermore, below that it states: "Obtaining the gateway of prajñā, one discriminates words and meanings; obtaining the gateway of jñāna, one is able to penetrate the sharpness and dullness of sentient beings' faculties." If speaking generally, preaching discernment where cognition applies, or preaching cognition where discernment applies, are both without contradiction. Although giving (dāna) and the others all equally obtain the name of pāramitā, in the title, based on what is supreme, only prajñā is explicitly designated. The word *pāram* is a Sanskrit word, translated here as "the other shore". In contrast to "the other", "this" is spoken of. What is "this shore"? Among the four truths, suffering and origination that have already arisen constitute this shore; suffering and origination that have not yet arisen constitute the midstream; nirvāṇa and bodhi, namely the truths of cessation and the path, constitute the other shore. The six pāramitās and myriad practices are taken as the raft; the nominal person of the five skandhas is the one capable of riding it; the various practitioners ride upon the six pāramitās, cutting across the current to cross over this [shore], soaring high on the path of awakening to arrive at the ultimate stage, which is reaching the other shore. However, when matching them with teaching, principle, practice, and fruition in the sūtra, the other shore is exclusively the fruition, while practice is exclusively in the cause; teaching and principle pervade both cause and fruition; the title indicates the fruition virtue, calling it *pāra*. The word *mita* is a Sanskrit word; it possesses two meanings: the meaning of departing and the meaning of arriving; that is, giving and the rest possess the seven supremacies, as will be explained in full below. Amid saṃsāra, one departs this shore and arrives at that shore. The word *jing* is Chinese. If rendered in Sanskrit sounds as *xiuduoluo* or *xiudulu*, both are erroneous. The Tripiṭaka Master of Ci'en says: *sūtra* designates four meanings: clothing, thread, mat, and warp/scripture, just as the word *go* possesses multiple referents. Here we take only the meaning of scripture (warp) and the meaning of thread. How is this known to be so? The Dharmaguptaka Vinaya states: "Just as various flowers placed upon a table are strung and held together by thread, so that although blown by the wind they are not scattered." Thus the Buddha's preaching of the teaching is like the many flowers, and the conscious mind of sentient beings is like the table; if not connected and held together by thread, the violent winds of wrong views might scatter them. Therefore the compilers connected the Buddha's words, like a thread stringing flowers, or like a warp holding the weft. The Buddhabhūmi-śāstra states: "By means of the Buddha's holy teaching, it threads through and holds together the meanings that should be spoken and the living beings who are to be transformed." "Threading through" is the thread; "holding together" is the warp/scripture. Moreover, the word *jing* is identical to the name of canonical texts (jingji) in this land. In worldly explanations, *jing* means "constant" and "standard": changeless from antiquity to the present, it is called "constant"; standardising right and wrong, it is called "standard". In the Miśrakābhidharmahṛdaya Śāstra, five meanings explain *sūtra*, such as a gushing spring and so forth, which lecturers recount. Now it is explained: *jing* is the teaching capable of expressing [meaning]. In the section on manifesting the essence, relying on the Yogācārabhūmi Śāstra, it also takes the principle expressed as the meaning; thus both teaching and principle are collectively called *jing*. "Prajñāpāramitā of the Benevolent Kings for the Protection of the State" also pervades both teaching and principle; comparing the above ten characters against the single character *jing*, looking at each other from alternate angles, there are four explanations in total: namely, the "Prajñāpāramitā of the Benevolent Kings for the Protection of the State" is itself the scripture, or the scripture of [the Benevolent Kings...]; karmadhāraya and tatpuruṣa compounds should be understood according to these explanations.