金剛般若論會釋 1.51

1.51

第四解不顛倒心中有三，初、牒經文問，次、正解，後、成之。所牒經中，流支「何以故」下有「非」字，餘三本及此論皆無。由上來兩个「何以故」皆乘前起問，方起下文，此後「何以故徵」，逐有「非」字，何以故非菩薩。《能斷》之中，初、「何以故」，後、「所以者何」。此本及流支說三，謂眾生、命、人；羅什本四，增我；《能斷》說八。唯說三者，但說所化別有三世、三界等異，他三界身、三世身多異故，不說自我。說有四者，順上下文，自他、總別通說故四。說有八者，依貞觀年中玉華所譯杜行顗本說有八故，後顯慶年於玉華寺所翻《大般若》，勘四梵本，皆唯說四。然《瑜伽論．攝釋分》中亦解經八，以此准知，經本自有廣、略、中異，杜顗廣本，《能斷》文是略，于闐本、羅什文同，中者是天竺本，與真諦、流支本同，玉華更譯，文亦相似。今於慈恩梵經臺具有諸本，但以前帝勅行《能斷》，未容閏飾，已所於代，恐更極謬，遂後隱於玉華復譯，所以諸本增減不同，學者知矣。

Fourth, in explaining the non-perverted mind there are three parts: first, citing the sūtra text to question; second, the main explanation; and third, establishing it. In the cited sūtra text, [Bodhi]ruci's [version] has the word 'not' (非) beneath 'Why is this so?'; the other three versions and this treatise lack it. Because the previous two instances of 'Why is this so?' both picked up on what preceded to raise a question before introducing the text below, following this 'Why is this so?' [which forms] an interrogation, there consequently is the word 'not'—why is he not a bodhisattva? In the Vajracchedikā, the first is 'Why is this so? (何以故)' and the second is 'For what reason? (所以者何)'. This version and [Bodhi]ruci's version speak of three, namely sentient being, life-span, and person; Kumārajīva's version has four, adding self; the Vajracchedikā speaks of eight. Those that speak of only three merely speak of the objects of conversion having differences such as the three times and the three realms, because the other's bodies in the three realms and bodies across the three times have many differences, so they do not mention the self. Those that speak of four accord with the context, universally speaking of self and other, general and specific, hence four. Those that speak of eight do so because according to Du Xingyi's version translated at Yuhua during the Zhenguan era, eight are stated; later, when the Mahāprajñā[pāramitā-sūtra] was translated at Yuhua Monastery during the Xianqing era, collating the four Sanskrit manuscripts revealed that they all speak of only four. However, the Compendium of Explanations (Saṃgraha-vivaraṇa) portion of the Yogācārabhūmi also explains eight in the sūtra. By this one may infer that the sūtra texts themselves naturally have broad, abbreviated, and middle differences: Du Yi's is the broad text; the Vajracchedikā text is the abbreviated; the Khotan text and Kumārajīva's text are the same; the middle one is the Indian text, which is the same as the texts of Paramārtha and [Bodhi]ruci. The later retranslation at Yuhua is also similar in text. At present, all these versions are fully preserved on the Sanskrit Scripture Platform of Cien [Monastery]. However, because the former emperor decreed the circulation of the Vajracchedikā without allowing time for rhetorical polishing, and having already circulated in the world, fearing further extreme errors, [Xuanzang] subsequently retranslated it in seclusion at Yuhua; this is why the various texts differ in additions and omissions, as scholars should know.