金剛般若經疏 1.9

1.9

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。後如是兩字連我聞解非釋我聞。初別解者。唐梵道俗總有九釋。一一安法師云。有無不二為如如非有無為是如無所如是無所如是故云如是。二支公云。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□詮為如。理以無非為是。四註法華云。如是者感應之瑞。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。註無量義經云。至人說法但為顯如唯如為是故言如是。六□州法師云。所說之法如於前事故名為如。說事如事說理如是理因亦爾。此說言皆當道理故稱為是。乖法為非如法為是。此約法解。又約人解。阿難道佛所非說之法。如過去佛所說不異故名如。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。以用說故稱是。二就法。諸法實相古今不異故名為如。如為說故稱為是。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。九又相傳釋真不違俗為如。俗不違真為是。順理為如。是以遮妄為是。攝福為如。生慧為是。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。

Sūtra: 'Thus' [evaṃ]. The Exegesis says: Since antiquity there have been many explanations. Now I present three approaches: 1. explaining 'thus' separately; 2. explaining 'thus' as a whole; 3. explaining it in connection with 'have I heard'. The first is the separate glossing and explaining of the two words 'thus' [rú and shì]. The second is to state the meaning of the two words as a whole. The third connects the two words 'thus' with 'have I heard' to explain [them], not to explain 'have I heard' [itself]. First, concerning the separate explanations, between China and India, monastics and laity, there are nine explanations in total: 1. Master Yi'an says: Non-duality of existence and non-existence is 'thus' [rú]; that 'suchness' is neither existence nor non-existence is 'so' [shì]; suchness having nothing to be such to, and correctness having nothing to be correct to, is therefore called 'thus' [rù-shì]. 2. Master Zhi says: That the teaching can reveal the principle is 'thus'; that wisdom can illuminate the principle is 'so'. 3. Dhyāna Master Zhizhe says: Taking the text as 'thus', and the principle as 'so'. The text, by [...] expressing [it], is 'thus'; the principle, being without error, is 'so'. 4. The Commentary on the Lotus Sūtra says: 'Thus' is an auspicious omen of stimulus and response. 'Ru' takes its name from according with faculties; 'shi' establishes its designation from being without error. Sentient beings take freedom from error as the stimulus; the Tathāgata takes according with faculties as the response. The transmitter of the Dharma, wishing to show that the nominal teaching arises from stimulus and response, therefore set forth the words 'thus'. 5. The Commentary on the Anantanirdeśa Sūtra says: When the supreme person expounds the Dharma, it is solely to reveal suchness; only suchness is right, and therefore it is called 'thus'. 6. Master [...]zhou says: That the expounded Dharma conforms to the preceding circumstances is called 'ru'; expounding facts conforms to facts, expounding principles conforms to such principles, and causes are likewise. Because these spoken words all accord with reason, they are called 'shi'. Contravening Dharma is wrong; according with Dharma is right. This is an explanation in terms of Dharma. Again, explained in terms of persons: Ānanda states that the Dharma expounded by the Buddha is identical to what past Buddhas have expounded, hence called 'ru'; it is correct and not heterodox, hence called 'shi'. 7. Emperor Wu of Liang says: 'Ru' points to the Dharma; 'shi' is a word of determination. Words such as these are what the Buddha expounded; hence it says 'thus'. 8. Tripiṭaka Master Chang'er says: 'Thus' has three [aspects]: 1. With respect to the Buddha: that all Buddhas of the three periods speak identically without difference is called 'ru'; because it is spoken for application, it is called 'shi'. 2. With respect to Dharma: that the true nature of all dharmas does not differ past and present is called 'ru'; because suchness is expounded, it is called 'shi'. 3. With respect to the Saṅgha: because Ānanda's hearing, compared to the Buddha's original teaching, transmits it without difference, it is 'ru'; permanently transcending faults and errors is 'shi'. Because of this, speaking in concord and according with principle is without error, and therefore the sūtra can be trusted. 9. Also, according to traditional transmission: ultimate truth not contravening conventional truth is 'ru'; conventional truth not contravening ultimate truth is 'shi'. According with principle is 'ru'; using this to ward off delusion is 'shi'. Gathering merit is 'ru'; generating wisdom is 'shi'. The teaching according with principle is 'ru'; giving rise to practice based on the teaching is 'shi'. Object is 'ru', wisdom is 'shi'. Going through dharmas to explain them extensively in this manner, the meanings are indeed inexhaustible.