般若波羅蜜多心經贊 1.3

1.3

言教起者，竊以至理幽寂，妙絕有無之境，法相甚深，能超名言之表，然則趣理無方，乃開二藏之說，設教有依，具現三身之應，可謂泉水澄清，月影頓現，諸敵冥動，天鼓自鳴。然則應物有時，隨機接引，所以如來說三法輪，未入法者令趣入，故波羅奈國施鹿林中創開生死涅槃因果，此則第一四諦法輪，能除我執；為已入者迴趣大乘，鷲峰山等十六會中說諸般若，此是第二無相法輪，由斯漸斷有性法執，而於空執猶未能遣；是故第三蓮華藏等淨穢土中說《深密》等了義大乘，具顯空、有兩種道理，雙除有、無二種偏執，此即教之興也。

Regarding the arising of the teaching: we observe that the ultimate principle is profound and serene, marvelously transcending the realm of existence and non-existence; the nature of dharmas is exceedingly deep, capable of surpassing the expressions of names and words. However, as the approaches to the principle are without a single way, the exposition of the two piṭakas was opened; and since the setting up of the teaching must have a basis, the responses of the three bodies were fully manifested. One may say that when the spring water is clear and pure, the reflection of the moon suddenly appears; when all enemies stir in the dark, the heavenly drum sounds of itself. Nevertheless, responding to beings has its proper time, guiding them according to their capacities. Thus the Tathāgata set rolling the three dharmacakras: to cause those who have not yet entered the Dharma to proceed into it, he first opened up the causes and effects of saṃsāra and nirvāṇa in the Mṛgadāva in Vārāṇasī; this is the first dharmacakra of the catur-āryasatya, which can eliminate the attachment to self. For those who have already entered, to turn them toward the Mahāyāna, he taught the various prajñās in the sixteen assemblies at Gṛdhrakūṭa and elsewhere; this is the second animitta dharmacakra, through which the attachment to dharmas as having a real nature is gradually severed, yet the attachment to emptiness could not yet be dispelled. Therefore, thirdly, in pure and impure lands such as the Padmagarbha, he taught the nītārtha Mahāyāna such as the Saṃdhinirmocana-sūtra, fully revealing the two principles of emptiness and existence and jointly eliminating the two biased attachments to existence and non-existence. This, then, is the arising of the teaching.