[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) › [御注金剛般若波羅蜜經宣演](https://indike.org/pramana/in.bauddha.taisho.2733) › 1.12 # 御注金剛般若波羅蜜經宣演 1.12 御注金剛般若波羅蜜經宣演 1.12 - **Language:** Classical Chinese ### [1.12](https://indike.org/pramana/in.bauddha.taisho.2733.1.12) 經。如是　演曰。自古多釋。今敘三門。一別解如是。二合解如是。三帶我聞解。初即如是兩字。各別訓釋。次即總申二字之意。後將如是二字連我聞解非釋我聞。初別解者。唐梵道俗總有九釋。一安法師云。有無不二為如如。非有無為是如無所如是無所是故云如是。二友公云。教能顯理為如。智能照理為是。三智者禪師云。以文為如。以理為是。文以巧詮為如。理以無非為是。四注法花云。如是者感應之端。如以順根受名是以無非立稱。眾生以無非為感。如來以順根為應。傳法者欲顯名教。出於感應。故建言如是。五注無量義經云。至人說法但為顯如唯如為是故言如是。六澤州法師云。所說之法如於前事。故云如說事如事說理如理因果亦爾。此所說言。皆當道理。故稱如是乖法為非。如法為是。此約法解。又約人解。阿難道佛所說之法。如過去佛所說不異故名為如。正而非邪故稱為是。七梁武帝云。如即指法。是即定詞。如斯之言。是佛所說故言如是。八長耳三藏云。如是有三。一就佛。三世諸佛共說不異名如。是以同說故稱是。二就法。諸法實相古今不異故名為如如。如而說故稱為是。三就僧。以阿難聞望佛本教所傳不異為如。永離過非為是。由此同說稱理無謬故。經可信。九相傳釋。真不違俗為如。俗不違真為是。順理為如。遮妄為是。攝福為如。生惠為是。教順於理為如。依教起行為是。境如智是等。歷法廣說義乃無窮。次合解如是。復有六釋。一肇法師。如是者信順之詞。信則所言之理順。順則師資資道成詞無繁。約非信不傳。是故經初建言如是。二真諦記云。如是者決定義。決定有二。一文二理。三理興皇法師云。如是者無差異義。四法智注涅槃云。如是者阿難自明之詞也。金口所說旨深意遠。非所仰側而章句始未正自如是也。五瑤公云。以離五謗名為如是。第一句如是此經離執有增益謗。第二句如是此經離執無損減謗。第三句如是此經離執亦有亦無相違謗。第四句如是此經離執非有非無愚癡謗。第五句如是此經離執非非有非非無戲論謗。六智度論第一云。如是義者即是信也。不信者言是事不如是。後帶我聞。以帶釋如是復有五釋。一光宅法師云。如是者將傳聞前顯舉一部。如是一部我親從佛聞。即為我聞作呼輒耳。二惠朗云。如是者直指之詞。謂如是之經。我從佛聞非自造也。三功德施論云。如是我聞者。顯示此經。是世尊現覺而說非自所作。四佛地論云。如是總言。依四義轉。一依譬喻。謂當所說如是文句。我昔聞。二依教誨。謂告時眾如是當聽我昔所聞。三依問答。謂有問言汝當所謂說昔定聞耶。故此答言如是我聞四依許可。結集時。諸菩薩眾咸共請言。如汝所聞當如是說傳法菩薩便許彼言如是。當說如我所聞。又如是言可審定。謂如是法我昔曾聞。此事如是齊此。當說定無有異。五菩提流支依金剛仙論。一發心如是。二教化如是。三譬喻如是四決定如是。發心如是者。自念我當如是發菩提心修諸善行。教化如是者。教示人言。汝當如是發菩提心修諸善行。譬喻如是者。是人如是威德熾盛如日光明。智惠深廣猶如大海。決定如是者。我如是見我如是聞等。今言如是但取第四決定如是。演曰。此之四種如次即當佛地所說許可教誨。譬喻。問答。思准可知。總別凡有二十家釋。 > Sūtra: Thus. Exposition: From antiquity there have been many explanations; now I set forth three approaches: first, explaining “thus” separately; second, explaining “thus” together; third, explaining it in connection with “I have heard”. The first takes the two characters “thus” (ru shi) and glosses each separately. The second expresses the meaning of the two characters as a whole. The latter takes the two characters “thus” and explains them in connection with “I have heard”, rather than explaining “I have heard” alone. Regarding the first, separate explanation: across Chinese and Sanskrit, clerical and lay, there are nine explanations in all. First, Master \[Dao\]an says: “Non-duality of existence and non-existence is ‘thus’ (ru); neither existence nor non-existence is ‘right’ (shi). Since there is nothing that is ‘thus’ and nothing that is ‘right’, it is called ‘thus’ (rushi).” Second, the Venerable You says: “That the teaching can reveal principle is ‘thus’; that wisdom can illuminate principle is ‘right’.” Third, Dhyāna Master Zhi\[yi\] says: “Taking the text as ‘thus’ and principle as ‘right’. The text, through skillful expression, is ‘thus’; principle, through having no error, is ‘right’.” Fourth, the Commentary on the Lotus Sūtra says: “‘Thus’ is the origin of resonance and response. ‘Thus’ receives its name by according with capacities; ‘right’ establishes its appellation through being without error. Sentient beings take freedom from error as the resonance; the Tathāgata takes according with capacities as the response. The transmitter of the Dharma, wishing to reveal that the nominal teaching arises from resonance and response, therefore initially establishes the words ‘thus’.” Fifth, the Commentary on the Anantanirdeśa Sūtra says: “When the Perfected Person expounds the Dharma, it is solely to reveal the Thus; only the Thus is right, and so it is said ‘thus’.” Sixth, the Master of Zezhou says: “The Dharma expounded accords with past events, so it is said: expounding events accords with events, and expounding principle accords with principle; cause and fruit are also like this. These words expounded all correspond to principle, and are therefore called ‘thus’. What contravenes the Dharma is wrong; what conforms to the Dharma is right. This is an explanation in terms of Dharma. Explained in terms of persons: Ānanda states that the Dharma expounded by the Buddha is not different from what past Buddhas expounded, hence it is named ‘thus’; it is correct and not heterodox, hence it is named ‘right’.” Seventh, Emperor Wu of Liang says: “‘Thus’ indicates the Dharma; ‘right’ is a definitive word. Words such as these were expounded by the Buddha; therefore it is said ‘thus’.” Eighth, Tripiṭaka Master Chang’er says: “‘Thus’ has three aspects. First, regarding the Buddha: that the Buddhas of the three periods speak identically without difference is called ‘thus’; that they speak in unison is called ‘right’. Second, regarding the Dharma: that the true nature of all phenomena is unchanged from antiquity to the present is called ‘thus’; speaking in accordance with Thusness is called ‘right’. Third, regarding the Saṅgha: Ānanda's hearing, when compared with the Buddha’s original teaching, being transmitted without difference, is ‘thus’; being eternally free from faults and errors is ‘right’. Therefore, because their concordant exposition corresponds to principle without error, the sūtra can be trusted.” Ninth, the traditionally transmitted explanation: that the ultimate does not contradict the conventional is ‘thus’; that the conventional does not contradict the ultimate is ‘right’. According with principle is ‘thus’; blocking delusion is ‘right’. Gathering merit is ‘thus’; generating wisdom is ‘right’. The teaching according with principle is ‘thus’; engaging in practice based on the teaching is ‘right’. The objective domain being ‘thus’ and wisdom being ‘right’, and so on—applying it extensively across all phenomena, the meanings are indeed inexhaustible. Next, explaining “thus” together: there are also six explanations. First, Master Sengzhao: “‘Thus’ is a phrase of faith and compliance. When there is faith, the principle expounded is complied with; when complied with, the way between teacher and disciple is accomplished. The phrasing is not redundant; it is concise, for without faith it cannot be transmitted. Therefore, at the head of the sūtra, the words ‘thus’ are established.” Second, the Notes of Paramārtha say: “‘Thus’ has the meaning of determination. Determination is twofold: first, in letter; second, in principle.” Third, Master Xinghuang says: “‘Thus’ has the meaning of no difference.” Fourth, Fazhi’s Commentary on the Nirvāṇa Sūtra says: “‘Thus’ is Ānanda’s phrase of self-clarification: what was expounded by the Golden Mouth is deep in purport and far-reaching in intent; it cannot be surmised, yet from beginning to end the passages and sentences are precisely thus.” Fifth, the Venerable Yao says: “Being free from the five calumnies is named ‘thus’. In the first clause, ‘thus’ means this sūtra is free from the calumny of superimposition through grasping existence. In the second clause, ‘thus’ means this sūtra is free from the calumny of deprecation through grasping non-existence. In the third clause, ‘thus’ means this sūtra is free from the calumny of contradiction through grasping both existence and non-existence. In the fourth clause, ‘thus’ means this sūtra is free from the calumny of delusion through grasping neither existence nor non-existence. In the fifth clause, ‘thus’ means this sūtra is free from the calumny of conceptual proliferation through grasping neither not-existence nor not-non-existence.” Sixth, the first fascicle of the Mahāprajñāpāramitopadeśa says: “The meaning of ‘thus’ is precisely faith. One who lacks faith says, ‘This matter is not thus’.” Finally, bringing in “I have heard”: explaining “thus” in connection with it, there are again five explanations. First, Master Guangzhai says: “‘Thus’, intending to convey what was heard, clearly presents the entire work beforehand: ‘An entire work such as this, I personally heard from the Buddha.’ It simply serves as an announcement for ‘I have heard’.” Second, Huilang says: “‘Thus’ is a phrase of direct indication, meaning: ‘A sūtra such as this, I heard from the Buddha; it was not composed by myself’.” Third, the Guṇaprabha-śāstra says: “‘Thus I have heard’ shows that this sūtra was expounded by the World-Honoured One upon present awakening, and was not composed by oneself.” Fourth, the Buddhabhūmi-śāstra says: “The general term ‘thus’ functions according to four meanings. First, based on metaphor: that the sentences to be expounded are such as I heard in the past. Second, based on instruction: addressing the assembly at that time, ‘Listen thus to what I heard in the past.’ Third, based on question and answer: there being a question, ‘Is what you are about to expound definitely what you heard in the past?’, hence this is answered, saying, ‘Thus I have heard.’ Fourth, based on consent: at the time of the compilation, the assembly of bodhisattvas all requested together, ‘Just as you heard, you should speak thus.’ The bodhisattva transmitting the Dharma then gave them consent, saying, ‘Thus; I shall speak according to what I heard.’ Furthermore, the word ‘thus’ can express verification and determination, meaning: ‘Phenomena such as these, I heard in the past; this matter is thus, and up to this limit I shall speak, definitely without divergence’.” Fifth, Bodhiruci, relying on the Vajra-ṛṣi-śāstra: “1. Arousing the mind thus; 2. Teaching and transforming thus; 3. Metaphor thus; 4. Determination thus. ‘Arousing the mind thus’ means reflecting to oneself, ‘I shall arouse the bodhicitta and cultivate all wholesome practices thus.’ ‘Teaching and transforming thus’ means instructing others, saying, ‘You should arouse the bodhicitta and cultivate all wholesome practices thus.’ ‘Metaphor thus’ means that this person’s majestic virtue is ablaze like the sun’s radiance, and his wisdom is deep and vast like the great ocean. ‘Determination thus’ means ‘I saw thus, I heard thus,’ and so forth. In the present text, ‘thus’ only adopts the fourth: determination thus.” Exposition: These four kinds correspond respectively to the consent, instruction, metaphor, and question-and-answer expounded in the Buddhabhūmi-śāstra, as can be known by careful inference. In general and in detail, there are altogether twenty masters’ explanations. > — English (machine translation) (machine translation) - [Previous: 1.11](https://indike.org/pramana/in.bauddha.taisho.2733.1.11) - [Next: 1.13](https://indike.org/pramana/in.bauddha.taisho.2733.1.13) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2733.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2733~en-mt.1.12) — English, machine translation ## Linked texts (8) - [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736.17.50) — Classical Chinese - [妙法蓮華經玄贊](https://indike.org/pramana/in.bauddha.taisho.1723.1.39) — Classical Chinese - [說無垢稱經疏](https://indike.org/pramana/in.bauddha.taisho.1782.1.21) — Classical Chinese - [仁王護國般若波羅蜜多經疏](https://indike.org/pramana/in.bauddha.taisho.1709.1.46) — Classical Chinese - [仁王經疏](https://indike.org/pramana/in.bauddha.taisho.1708.1.24) — Classical Chinese - [金剛仙論](https://indike.org/pramana/in.bauddha.sanskrit.prajnaparamita.vajracchedika!vajracchedikaprajnaparamitasastra-t1512*zh-bodhiruci.1.33) — Classical Chinese - [觀彌勒上生兜率天經贊](https://indike.org/pramana/in.bauddha.taisho.1772.1.23) — Classical Chinese - [金剛般若經疏](https://indike.org/pramana/in.bauddha.taisho.2741.1.9) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2733.1.12](https://indike.org/pramana/in.bauddha.taisho.2733.1.12) · Pramāṇa