仁王護國般若波羅蜜多經疏 1.46

1.46

解曰：如是者，明所聞法，無非法失。略敘三解：初別解如是。安法師云：有無不二名之為如，如非有無稱之為是，如無所如、是無所是故云如是。《注無量義經》云「至人說法但為顯如，唯如為是故云如是。」梁武帝云：如即指法，是即定詞，如斯之言是佛所說。次合解如是。真諦記云「如是者，決定義。決定有二：一文、二理。文是能詮，理即所詮。阿難所傳，文理決定，如佛所說也。」法智解云：如是者，阿難自明之詞。金口所說，旨深意遠非所仰測，章句始末正自如是。後帶我聞解，《佛地論》云「如是總言，依四義轉：一依譬喻，如有說言：如是富貴如毘沙門。二依教誨，如有說言：汝當如是讀誦經論。三依問答，如有說言：汝當所說昔定聞耶？故此答云：如是我聞。四依許可，唯依此也。謂結集時諸菩薩眾咸共請言：如汝所聞，當如是說。傳法菩薩便許彼言：如是當說，如我所聞。又如是言，信可審定，謂如是法我昔曾聞，此事如是，齊此當說，定無有異。」略引六文，廣如餘記。言我聞者，辨能聞人無非根失。又復分三：初言我者，我有三種：一妄所執，外道橫計。二假施設，謂大涅槃常樂我淨，除二乘倒強施設故。三世流布，我謂世共自指稱我。遍計無體、圓成無相，傳法菩薩於依他中隨順世間假說稱我。

Commentary: "Thus" clarifies the Dharma that was heard, being free from the fault of being non-Dharma. We briefly relate three explanations. First, explaining "thus" separately. Master Dao'an says: "Non-duality of existence and non-existence is called 'as such' (ru); that which is neither existent nor non-existent is called 'right' (shi). Because suchness has nothing to be like, and rightness has nothing to be right about, it is called 'thus' (rushi)." The Commentary on the Ananta-nirdeśa Sūtra states: "The Perfect Man preaches the Dharma solely to reveal suchness; since only suchness is right, it is called 'thus'." Emperor Wu of Liang says: "'Ru' refers to the Dharma; 'shi' is a determinative word: such words as these were spoken by the Buddha." Next, explaining "thus" combined. Paramārtha's Commentary states: "'Thus' has the meaning of certainty. Certainty has two aspects: first, the text; second, the principle. The text is the expresser, and the principle is that which is expressed. What Ānanda transmitted is certain in both text and principle, exactly as spoken by the Buddha." Fazhi explains: "'Thus' is Ānanda's own statement of clarification. What was spoken by the Golden Mouth has profound purport and far-reaching intent, beyond what can be measured; the sentences and clauses from beginning to end were precisely like this." Lastly, explaining it in connection with "have I heard", the Buddhabhūmi-śāstra states: "The overall phrase 'thus' functions according to four meanings: First, based on metaphor, as when one says: 'Wealth like this is like Vaiśravaṇa.' Second, based on instruction, as when one says: 'You should read and recite sūtras and treatises like this.' Third, based on question and answer, as when one says: 'Did you definitely hear in the past what you are about to say?' Therefore this answers: 'Thus have I heard.' Fourth, based on assent; it is based solely on this. That is, at the time of the compilation, the assemblies of bodhisattvas all requested together: 'Just as you have heard, you should speak like this.' The bodhisattva transmitting the Dharma then assented to them, saying: 'Thus shall I speak, just as I have heard.' Furthermore, the word 'thus' expresses trustworthy determination, meaning: 'Such Dharma I once heard in the past; this matter was like this, and up to this point I shall speak, definitely without deviation.'" Having briefly cited six texts, further details are as in other commentaries. Regarding "have I heard", this identifies the person capable of hearing as being free from sensory deficiency. This is further divided into three: First, regarding "I", there are three kinds of "I": first, the erroneously grasped [self], the arbitrary imputation of non-Buddhists; second, nominal designation, as in the Great Nirvāṇa's permanence, bliss, self, and purity, which is forcibly designated to eliminate the inversions of the two vehicles; third, worldly convention, where "I" refers to what the world collectively uses to refer to oneself. Parikalpita has no substance, and pariniṣpanna has no marks; the bodhisattva transmitting the Dharma, within paratantra, accords with the world and nominally says "I".