出三藏記集 9.48

9.48

夫萬法無相而有二諦。聖人無知而有二名。二諦者。俗也道也。二名者。權也智也。二名以語默為稱。二諦以緣性為言。緣性兩陳而其實不乖。語默誠異而幽旨莫二。故般若經曰色即是空空即是色。見緣起為見法也。菩提經者。諸佛之要藏。十住之營統。其文雖約。而義貫眾典。其旨雖玄曉然易攬。猶日月麗天則群像自朗。示之一隅則三方自釋也。經之為體。論緣性則以二諦為宗。語玄會則以權智為主。言菩提則以無得為玄。明發意則以冥期為妙。婉約而弘深。莫不備矣。耆婆法師入室之祕說也。親承者寡。故罕行世。家師順得之。於始會。余雖不敏謬聞於第五十。性疎多漏。故事語而書紳。豈曰注解自貽來哂。庶同乎我者領之文外耳。

Now, the myriad dharmas lack intrinsic marks yet possess the two truths; the sage is without intentional cognition yet possesses two designations. The two truths are the conventional and the path [of the ultimate]. The two designations are expedient means and wisdom. The two designations take speech and silence as their appellations; the two truths take conditioned arising and essential nature as their expressions. Conditioned arising and essential nature are both set forth, yet their actuality does not diverge; speech and silence are indeed distinct, yet their hidden purport is not twofold. Therefore the Prajñā-sūtra says: 'Form is emptiness; emptiness is form.' Seeing conditioned arising is seeing the Dharma. As for the *Bodhi-sūtra*, it is the essential treasury of all Buddhas and the governing guideline of the ten abodes. Though its phrasing is concise, its meaning threads through the multitude of scriptures; though its purport is profound, it is luminous and easy to grasp. It is like the sun and the moon gracing the heavens, whereupon the myriad images naturally become clear; indicate one corner, and the other three corners naturally become evident. As for the structure of this sūtra: when discussing conditioned arising and essential nature, it takes the two truths as its cardinal principle; when speaking of subtle convergence, it takes expedient means and wisdom as primary. In speaking of bodhi, it regards non-attainment as profound; in clarifying the arising of the aspiration [for awakening], it regards implicit confluence as wondrous. Gracefully concise yet expansive and deep, there is nothing it does not encompass. This is the esoteric teaching of Master Jīva, [imparted to his] inner disciples. Those who personally received it were few, and therefore it has rarely circulated in the world. My master [Shi Dao]shun obtained it at its initial assembly. Although I lack acumen, I mistakenly heard it as the fiftieth [in succession]. By nature careless and prone to omissions, I have therefore recorded the affair upon my sash. How could this be called a commentary to invite future ridicule? It is merely hoped that those who share my aspiration will comprehend it beyond the words.