般若波羅蜜多心經贊 1.13

1.13

辨其智用，用有二種，一者、自利，二者、利他，此明觀空即是自利。將釋此文，先敘諸觀，後依前觀。釋此經文言諸觀者，若夫佛法甚深，本唯一味，學者未悟，乃成異說，是故世尊《佛地經》說，佛告妙生，譬如種種大小眾流，未入大海，各別所依，水有差別，水有增減；若入大海，無別所依，水無差別，水無增減。如是菩薩未證入於如來清淨法界大海，各別所依，智有差別，智有增減；若已證入如來清淨法界大海，無別所依，智無差別，智無增減，受用和合一味事智。親光釋曰，千年已前，佛法一味；過千年後，空、有乖諍。佛滅沒已一千年後，南印度界健至國中有二菩薩一時出世，一者、清辨，二者、護法，為令有情悟入佛法，立空、有宗，共成佛意。清辨菩薩執空撥有，令除有執，護法菩薩立有撥空，令除空執。然則空不違有，即空之理非無，不違空即色之說，自成亦空亦有，順成二諦，非空非有，契會中道，佛法大宗，豈不斯矣？

Distinguishing the function of that wisdom. Function has two kinds: first, benefiting oneself; second, benefiting others. Here, clarifying the contemplation of emptiness is precisely benefiting oneself. Intending to explain this text, we first recount the various contemplations, and then explain this sūtra text according to the preceding contemplations. Regarding the various contemplations: now, the Buddha-Dharma is exceedingly profound, fundamentally possessing only a single flavor, but because trainees have not awakened, different assertions have arisen. Therefore, the Bhagavat in the Buddhabhūmi-sūtra taught: The Buddha addressed Miaosheng: "For example, various great and small streams, before entering the great ocean, each have distinct bases, and their waters have distinctions, increases, and decreases; when they enter the great ocean, they have no distinct bases, and their waters have no distinctions, increases, or decreases. In the same way, bodhisattvas, before realizing and entering into the great ocean of the Tathāgata's pure dharmadhātu, each have distinct bases, and their wisdoms have distinctions, increases, and decreases; once they have realized and entered into the great ocean of the Tathāgata's pure dharmadhātu, they have no distinct bases, their wisdoms have no distinctions, increases, or decreases, and they experience harmonious, single-flavored functional wisdom." Bandhuprabha explained: "Before one thousand years, the Buddha-Dharma was of a single flavor; after one thousand years had passed, emptiness and existence conflicted and disputed. One thousand years after the Buddha's parinirvāṇa, in the country of Kāñcī in the realm of South India, two bodhisattvas appeared in the world at the same time: the first was Bhaviveka, and the second was Dharmapāla. To cause sentient beings to awaken and enter into the Buddha-Dharma, they established the schools of emptiness and existence, jointly fulfilling the Buddha's intent. Bodhisattva Bhaviveka grasped emptiness and negated existence in order to eliminate the attachment to existence; Bodhisattva Dharmapāla established existence and negated emptiness in order to eliminate the attachment to emptiness. However, emptiness does not contradict existence, for the principle of emptiness is not non-existent, nor does it contradict the teaching that emptiness is form; this naturally establishes both emptiness and existence, in accord with the two truths, and neither empty nor existent, tallying with the Middle Way. Is this not indeed the great tenet of the Buddha-Dharma?"