仁王護國般若波羅蜜多經疏 1.44

1.44

第三開合者，真諦記中開為七事，開我與聞而為二事，餘五如文。今依《智論》總說六義：一者信成所，謂如是；二者聞成所，謂我聞；三者時成所，謂一時；四者主成，所謂佛也；五者處成，住王舍等；六者眾成，與比丘等。世親菩薩《般若燈論》亦有六義，如彼頌云「前三明弟子，後三證師說。一切修多羅，其事皆如是。」減五至一皆有義門，廣如餘文，繁而不敘。今解通序雖有六成，且初前五其義者何？

Third, regarding opening and combining: in Paramārtha's Commentary, they are expanded into seven items, separating "I" and "heard" into two items, while the remaining five are as in the text. Now, relying on the Mahāprajñāpāramitopadeśa, six conditions are collectively explained: first, the condition accomplishing faith, namely "Thus"; second, the condition accomplishing hearing, namely "have I heard"; third, the condition accomplishing time, namely "at one time"; fourth, the accomplishment of the master, namely "the Buddha"; fifth, the accomplishment of the place, dwelling in Rājagṛha and so forth; sixth, the accomplishment of the assembly, together with the monks and so forth. Bodhisattva Vasubandhu's Prajñāpradīpa-śāstra also has six conditions, as its verse says: "The first three clarify the disciple; the latter three attest to the Master's preaching. For all sūtras, the matter is always like this." Reducing from five down to one all have their theoretical frameworks, which are elaborated in other texts; being numerous, they will not be related here. Now in explaining the general preface, although there are six accomplishments, what first of all are the meanings of the first five?