仁王護國般若波羅蜜多經疏 3.154

3.154

解曰：初句指法、次顯出生，生佛菩薩等而為母故。佛之與法熟為先後，云般若法生佛菩薩焉？佛稟法成，法先佛後。如《涅槃經》第四云「諸佛所師，所謂法也。以法常故，諸佛亦常。」從般若生，法為先故。若成正覺，念法悲深，說般若法，佛先經後，教誡示導令出離故。然佛與法互相資說，徵求此理奚所用為？今此所明，諸佛菩薩皆因般若而得出生，故說般若為其母也。不共功德者下，明法也，即大小乘十八不共法也。又《瑜伽》說一百四十不共功德。神通生處者，如《花嚴經》十身相作，《涅槃經》中八自在義，皆因般若波羅蜜多為生處故。從此第三結勸受學。

Explanation: The first clause points to the Dharma; next, it reveals its bringing forth, because it gives birth to the buddhas, bodhisattvas, and so forth, thus serving as their mother. Between the Buddha and the Dharma, which comes first and which comes later, such that it says the Dharma of prajñā gives birth to buddhas and bodhisattvas? The Buddha receives the Dharma and is accomplished; the Dharma is first and the Buddha is later. As the fourth fascicle of the *Nirvāṇa Sūtra* states: 'The teacher of all buddhas is what is called the Dharma. Because the Dharma is eternal, all buddhas are also eternal.' They are born from prajñā, because the Dharma is first. If one attains correct awakening, mindful of the Dharma and deep in compassion, and expounds the Dharma of prajñā, the Buddha is first and the sūtra is later, because through admonition and instruction he causes beings to attain deliverance. However, the Buddha and the Dharma mutually assist each other; of what use is it to interrogate this principle [of precedence]? What is explained here is that all buddhas and bodhisattvas are brought forth entirely because of prajñā; hence prajñā is said to be their mother. From 'unshared qualities' onward explains the Dharma; that is, the eighteen unshared dharmas of the Mahāyāna and Hīnayāna. Furthermore, the *Yogācārabhūmi* speaks of one hundred and forty unshared qualities. 'The birthplace of supernatural powers' means that, as in the ten bodies acting as one another in the *Avataṃsaka Sūtra*, and the meaning of the eight sovereign powers in the *Nirvāṇa Sūtra*, all have the prajñāpāramitā as their birthplace. Next is the third [part]: concluding with an exhortation to receive and study it.