[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) › 2.67 # 仁王護國般若波羅蜜多經疏 2.67 仁王護國般若波羅蜜多經疏 2.67 - **Language:** Classical Chinese ### [2.67](https://indike.org/pramana/in.bauddha.taisho.1709.2.67) 解曰：所證實相、能證觀照，彼二般若必有能詮。然就能詮，諸佛國異。如《維摩經》「或以香飯、或以光明、或以園林、或無言說。」此堪忍界，即以音聲文字般若而為佛事，有此文故。言文字者，梵云便膳那，此翻為文，文即是字。如言噁阿，依聲所顯，是不相應行蘊中字，非墨書字。言章句者，梵云鉢陀，正翻云跡，義翻為句。句者章也，詮義究竟。即如經云「諸行無常」等章句也。正云跡者，謂如象跡。象有四跡，尋跡得象；偈有四句，尋句得義。文字般若體即四法，謂名、句、文及與音聲。名詮自性，如呼色等，色等諸法自性別故。句詮差別，說無常等，苦空無我差別法故。文則是字，顯名句故。聲則音聲，耳所聞故。依聲屈曲說名句文，彼三離聲雖無別體而假實異。亦不即聲合為般若，解脫因故。此經文字勿謂唯是世尊獨說，百千萬億一切諸佛共同說故。從此第二信無上。於中分二：且初第一明財施劣。 > Exposition: The real mark that is realized and the contemplating \[wisdom\] that realizes—these two prajñās must have an expressing medium. Yet regarding what expresses them, buddha-lands differ. As the Vimalakīrti Sūtra says: "Some by fragrant food, some by radiance, some by groves and gardens, or some without speech." In this Sahā world, it is through the sound and letters of literal prajñā that the buddha-work is performed, because this text exists. With respect to "letters" (wenzi), the Sanskrit is vyañjana; this is translated as "letters," and wen is simply zi (grapheme/phoneme). For example, saying aḥ or a, which are manifested based on sound—these are characters belonging to the saṃskāra-skandha of conditioned factors not associated with mind, not characters written in ink. With respect to "sentences and phrases" (zhangju), the Sanskrit is pada; correctly translated, it means "footstep/track," and translated by its meaning, it is "sentence/verse." A ju is a zhang (statement), which expresses a meaning to completion, just like the verses and phrases in the sūtras such as "all conditioned phenomena are impermanent." Correctly calling it "track" refers to an elephant's track: an elephant has four tracks, and by tracing the tracks one finds the elephant; a gāthā has four lines, and by tracing the lines one grasps the meaning. The essence of literal prajñā comprises four dharmas: name, phrase, syllable, and voice. A name expresses self-nature, as when calling "matter" and so forth, because the self-nature of each dharma like matter is distinct. A phrase expresses distinction, speaking of "impermanence" and the like, because of the distinct dharmas of suffering, emptiness, and non-self. A syllable is the letter, because it reveals names and phrases. Voice is sound, because it is heard by the ear. Names, phrases, and syllables are spoken based on the modulations of voice; although these three have no distinct substance apart from voice, nominal and real differ. Nor are they combined directly with voice to form prajñā, because they are the cause of liberation. One must not say that the letters of this sūtra were spoken solely by the World-Honoured One alone, for they were spoken together by hundreds of thousands of myriads of koṭis of all buddhas. Next is the second: the supremacy of faithful reception. This is divided into two: first, explaining the inferiority of material generosity. > — English (machine translation) (machine translation) - [Previous: 2.66](https://indike.org/pramana/in.bauddha.taisho.1709.2.66) - [Next: 2.68](https://indike.org/pramana/in.bauddha.taisho.1709.2.68) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1709.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1709~en-mt.2.67) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1709.2.67](https://indike.org/pramana/in.bauddha.taisho.1709.2.67) · Pramāṇa