[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [般若心經略疏連珠記](https://indike.org/pramana/in.bauddha.taisho.1713) › 1.20 # 般若心經略疏連珠記 1.20 般若心經略疏連珠記 1.20 - **Language:** Classical Chinese ### [1.20](https://indike.org/pramana/in.bauddha.taisho.1713.1.20) 「將釋」下，二、開章釋文，二：初、標列章門。「五門」者，疏從經略，門止五焉。前三義門、後二正釋，以經題目即本文故。然此五門，生起有緒。初教興者，夫聖人言不虛發、動必有由，非大因緣莫興斯教。教雖無量，不出二藏三藏權實教門。雖知深旨，未悉所崇。宗趣既明，須知題目。綱要已彰，在文難曉。五章生起，其略如是。「初教」下，二、依門解釋，五：初、教興，二：初、生起大意。「教興」者，論「問曰：佛以何因緣故說般若波羅蜜經？諸佛不以無事及小事因緣而自發言，譬如須彌山王不以無事及小事因緣故動，今以何等大因緣故說般若波羅蜜經？」故疏引此生起教興大意。 > From "About to explain" onward: second, opening the chapters to explain the text, divided into two: first, identifying and listing the chapter headings. Regarding "five headings", the commentary follows the brevity of the sūtra, restricting the headings to five. The first three are headings of meaning, and the latter two are the actual explanation, because the title of the sūtra is itself the source text. However, these five headings arise in an orderly sequence. First, the arising of the teaching: words of the sage are not uttered in vain; his actions invariably have a reason. Were it not for a great causal condition, this teaching would not arise. Although teachings are limitless, they do not exceed the two baskets, the three baskets, and the teaching gates of provisional and real. Although one knows the profound intent, one does not yet understand what is revered. Once the ancestral purport is clarified, one must know the title. Once the essential outline has been revealed, the text is still difficult to understand. The sequence of the five chapters is briefly like this. From "First, the teaching..." onward: second, explaining according to the headings, divided into five: first, the arising of the teaching, divided into two: first, the general idea of its arising. Regarding "the arising of the teaching", the treatise asks: "For what causal condition did the Buddha speak the Prajñāpāramitā Sūtra? The Buddhas do not spontaneously utter words for no reason or for minor causal conditions, just as Sumeru, king of mountains, does not move for no reason or for minor causal conditions. Now for what great causal condition did he speak the Prajñāpāramitā Sūtra?" Therefore the commentary cites this to initiate the general idea of the teaching's arising. > — English (machine translation) (machine translation) - [Previous: 1.19](https://indike.org/pramana/in.bauddha.taisho.1713.1.19) - [Next: 1.21](https://indike.org/pramana/in.bauddha.taisho.1713.1.21) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1713.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1713~en-mt.1.20) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1713.1.20](https://indike.org/pramana/in.bauddha.taisho.1713.1.20) · Pramāṇa