般若波羅蜜多心經贊 1.5

1.5

所詮宗者略有三種，一、隨病別宗，二、部別顯宗，三、約時辨宗。隨病別宗者，謂諸有情由無明故，起貪、瞋等八萬四千諸塵勞門，是故如來應病設藥，蘊等八萬四千法門，由此一一隨其所應，蘊、處、界等為所詮宗。部別顯宗者，於一一部，雖有諸門，究其意趣，隨部各別，如《法華經》一乘為宗，《無垢》即以不二為宗，依《涅槃經》佛性為宗，《華嚴》賢聖因果為宗，自餘諸部準上應知。約時辨宗者，雖諸聖教部類眾多，就時辨宗，不過三種，三種即是四諦、無相、了義大乘，如《深密》說，今此一部，諸宗之中無相為宗。

Regarding the tenets expressed, there are briefly three kinds: first, distinguishing the tenets according to illnesses; second, revealing the tenets according to individual texts; third, determining the tenets with reference to periods of time. Distinguishing the tenets according to illnesses means that all sentient beings, owing to ignorance, give rise to the eighty-four thousand gates of afflictions such as greed and anger; therefore, the Tathāgata prescribed medicines according to the illnesses, [giving] the eighty-four thousand dharma-gates of the aggregates and so forth, whereby each one, according to what is appropriate, takes the aggregates, sense bases, elements, and so forth as its expressed tenet. Revealing the tenets according to individual texts means that within each individual text, although there are various approaches, when investigating their ultimate import, each differs according to the text: for example, the Saddharmapuṇḍarīka-sūtra takes the ekayāna as its tenet, the Vimalakīrti takes non-duality as its tenet, the Mahāparinirvāṇa-sūtra takes Buddha-nature as its tenet, and the Avataṃsaka takes the causes and effects of the sages and āryas as its tenet; the remaining various texts should be understood by analogy with the above. Determining the tenets with reference to periods of time means that although the classes of noble teachings are numerous, when determining their tenets with reference to the periods, they do not exceed three kinds. These three kinds are precisely the catur-āryasatya, animitta, and the nītārtha Mahāyāna, as taught in the Saṃdhinirmocana-sūtra. As for this present single text, among all the tenets, it takes animitta as its tenet.