仁王護國般若波羅蜜多經疏 1.46

1.46

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".