[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) › [金剛般若經旨贊](https://indike.org/pramana/in.bauddha.taisho.2735) › 1.4 # 金剛般若經旨贊 1.4 金剛般若經旨贊 1.4 - **Language:** Classical Chinese ### [1.4](https://indike.org/pramana/in.bauddha.taisho.2735.1.4) 顯宗趣者。復分為二。初顯所宗。後明所趣。所宗有三。即三般若。雖餘處說有其五種。今順智論及論喻故。一者實相。即是真如無相妙理。二者觀照。依真所起無相妙智。三者文字。即能筌此名句文等。初即是性。次即是相。後即是因。說智及智處。皆名般若故。更加境界眷為五。既非經宗。如餘處說。雖有三種。今所宗者。正唯前二。兼通文字。非實相觀照之智不生。無觀照實相之理不顯。是故境智為正所宗。其文字者。但是假筌。得證亡教。非正明故。既為證因。兼所宗也。所趣有四。一教般若。謂說無說能筌名等。是實巧筌契真實故。二理般若。謂得無得所筌妙理。如能筌證無倒相故。三行般若。謂行無行無相六度。能感能證。無上因故。四果般若。無得而得。菩提涅槃。是所筌證無上果故。如是四種所趣般若教淺理深。行分果滿。此所說者。正唯理果。是所筌趣。深圓法故。兼通教行　雖云淺分。亦是假者。所歸趣故顯宗趣竟。 > Explaining the central purport is again divided into two: first, revealing that which is taken as the principle; second, clarifying that toward which it aims. That which is taken as the principle has three aspects, namely the three prajñās. Although elsewhere five kinds are taught, here we follow the Treatise on Wisdom and the treatises' metaphors. The first is true-mark \[prajñā\], which is the wondrous, markless principle of tathatā. The second is contemplative \[prajñā\], which is the wondrous markless wisdom arising based on the true. The third is literary \[prajñā\], which consists of the names, phrases, and words that can express this. The first is the nature, the second is the mark, and the third is the cause. Because wisdom and the locus of wisdom are both called prajñā, adding the objective realm and the retinue makes five; since these are not the principle of the sūtra, they are taught elsewhere. Although there are three kinds, that which is taken as the primary principle here is strictly the first two, while also encompassing the literary. Without the true mark, contemplative wisdom does not arise; without contemplation, the principle of the true mark is not revealed. Therefore, objective realm and wisdom are taken as the primary principle. The literary is merely a provisional vessel; when realization is attained, the teaching is forgotten, so it is not what is primarily clarified. Yet since it is the cause of realization, it is also encompassed in the principle. That toward which it aims has four aspects: first, teaching prajñā, which refers to the expressive names and so forth that are spoken without speaking, being a true and skillful vessel that accords with reality; second, principle prajñā, which refers to the expressed wondrous principle of attainment without attainment, realized as possessing non-inverted marks just as it is expressed; third, practice prajñā, which refers to practicing the markless six perfections without practicing, being the unsurpassed cause that can induce and realize \[fruition\]; fourth, fruit prajñā, which refers to attaining bodhi and nirvāṇa without attainment, being the unsurpassed fruit expressed and realized. Among these four kinds toward which it aims, the teaching is shallow while the principle is profound; practice is partial while the fruit is complete. What is spoken here is primarily the principle and the fruit, which are the profound and perfect dharmas expressed and aimed toward; it also encompasses teaching and practice, for though called shallow and partial, they are also that to which the practitioner has recourse. Explaining the central purport is concluded. > — English (machine translation) (machine translation) - [Previous: 1.3](https://indike.org/pramana/in.bauddha.taisho.2735.1.3) - [Next: 1.5](https://indike.org/pramana/in.bauddha.taisho.2735.1.5) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2735.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2735~en-mt.1.4) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2735.1.4](https://indike.org/pramana/in.bauddha.taisho.2735.1.4) · Pramāṇa