English
English version: The Mahasattvas (great beings) seek the wonderful Dharma (teachings) for the benefit of all sentient beings, and therefore cultivate skillful wisdom (upaya-jnana) in both conventional truth (samvriti-satya) and ultimate truth (paramartha-satya). The Tathagata (Buddha), in order to demonstrate the supreme skillful wisdom of the Bodhisattvas, further explains that by being well-versed in the two truths, one can achieve Prajna Paramita (perfection of wisdom). Question: 'Why does the Tathagata, after speaking of skillful means, then speak of achieving Prajna Paramita?' Answer: 'To demonstrate that skillful means can encompass Prajna, and also to demonstrate the meaning of the stages attained by the Bodhisattvas, the Tathagata, after speaking of skillful means, then speaks of achieving Prajna Paramita. What does this signify? It signifies that by observing the pure roots of goodness that can lead to Bodhi (enlightenment), the Bodhisattva wishes to see the true nature of reality (tathata), but has not yet attained the true wisdom (jnana) of reality. Therefore, one must first observe the Dharma to be overcome that transcends the stages of Sravakas (hearers) and Pratyekabuddhas (solitary realizers), observe great compassion, etc., and achieve fundamental great compassion, etc., and then one can see that true nature of reality. For this reason, seeing the true nature of reality does not lead to falling into the stages of Sravakas and Pratyekabuddhas. Therefore, the Tathagata, in order to demonstrate the meaning of the stages of practice, first speaks of skillful means and then speaks of achieving Prajna Paramita.' Question: 'In achieving Prajna Paramita, one should explain the meaning of Prajna. To know and see things as they truly are is called Prajna; the wisdom that observes and the object that is observed are called Prajna; to truly know the depth and quantity is called Prajna. These meanings should be explained.' Answer: 'Reaching the other shore is the meaning of Paramita. Furthermore, the Buddhas and Tathagatas who have already reached the other shore are called Paramita; the Bodhisattvas of the first Bhumi (stage) are called Paramita because they have ultimately reached the other shore; because the Bodhisattvas ultimately attain the practice of the other shore, it is called Paramita. Therefore, the Tathagata says in the Sutra: 'Following that practice of the other shore is called Paramita, because that place of the other shore is not yet determined, hence the meaning of the other shore.' Therefore, the Tathagata says in the *Vimalakirti Sutra*: 'Fulfilling the practice of a Bodhisattva is the meaning of Paramita; quick and profound wisdom fulfilled is the meaning of Paramita.' And so on. Question: 'One should explain the meaning of Prajna Paramita. What is the meaning of Prajna Paramita?' --------------------------------------------------------------------------------
Chinese
答曰：“求佛菩提大慈悲心，摄取所起方便智慧，能如实知一切诸法同相别相胜义，名为般若波罗蜜义。” 问曰：“应说成就义。云何成就义？” 答曰：“究竟义成就义，远离一切凡夫名为般若波罗蜜究竟义，依般若波罗蜜远离世间得究竟义，名为般若波罗蜜成就。此明何义？依般若波罗蜜，得究竟无畏处。” 问曰：“若如是者，证初地时即得名为究竟成就般若波罗蜜？” 答曰：“彼依如分次第应知。此明何义？从初地来得佛菩提，以得对治法现前，以得对治法故。又初地方便摄取方便般若，离一切恶道及离声闻辟支佛地，如是余地随分相应分处应知。菩萨若能如是知者，随顺如实智般若，观有为行他力相依，无有自体。” 问曰：“依此法有此法，依此法生此法，而重说者，有何胜义？” 答曰：“为欲示现二种因义故二种说。此明何义？有为行生因有二种。何者为二？一者、先生因；二者、共生因。先生因者，如眼识等欲生之时，先生意识相似随顺，前心不灭不容后心，要前心灭后心得生，前心虽灭与后为因，名先生因。共生因者，诸识相应，谓受等法及心不相应法，共彼法生，眼等诸法能作因缘，依止彼法能生彼法，彼法生时能与作因，名共生因。又依此法者， 现代汉语译本 答：‘为了追求佛的菩提（bodhi，觉悟）和大慈悲心，运用所产生的方便智慧，能够如实地了解一切诸法的相同之处、不同之处以及最殊胜的意义，这叫做般若波罗蜜（prajnaparamita，智慧到彼岸）的意义。’ 问：‘应该说说成就的意义。什么是成就的意义？’ 答：‘究竟的意义就是成就的意义。远离一切凡夫的境界，这叫做般若波罗蜜的究竟意义。依靠般若波罗蜜，远离世间的烦恼，获得究竟的解脱，这叫做般若波罗蜜的成就。这说明什么意义呢？说明依靠般若波罗蜜，可以获得究竟的无畏之处。’ 问：‘如果这样说，那么证得初地（bhumi，菩萨修行的第一个阶段）的时候，就可以称为究竟成就般若波罗蜜了吗？’ 答：‘应该按照次第来理解。这说明什么意义呢？从初地开始，逐渐获得佛的菩提，因为获得了对治烦恼的方法，因为获得了对治烦恼的方法的缘故。而且，初地运用方便智慧，远离一切恶道以及远离声闻（sravaka，听闻佛法而修行的弟子）和辟支佛（pratyekabuddha，独自觉悟者）的境界。像这样，其余的各个地也应该根据各自相应的程度来理解。菩萨如果能够这样理解，就能随顺如实智的般若，观察有为法的运行是依靠他力而相互依存的，没有自身的独立自性。’ 问：‘“依此法有此法，依此法生此法”，而重复这样说，有什么殊胜的意义呢？’ 答：‘为了显示两种因的意义，所以重复说了两次。这说明什么意义呢？有为法的生起有两种因。哪两种呢？第一种是先生因，第二种是共生因。先生因，比如眼识等要生起的时候，先生起的意识相似地随顺，前一个心念不灭，后一个心念就不能生起，一定要前一个心念灭了，后一个心念才能生起，前一个心念虽然灭了，但是为后一个心念提供了因，这叫做先生因。共生因，比如各种识相互相应，比如受等法以及心不相应的法，共同与那个法生起，眼等诸法能够作为因缘，依靠这些法能够生起那些法，那些法生起的时候能够作为因，这叫做共生因。’
English
English version The answer is: 'Seeking the Bodhi (enlightenment) and great compassion of the Buddha, employing the expedient wisdom that arises, being able to truly know the sameness, difference, and supreme meaning of all dharmas (phenomena), this is called the meaning of Prajnaparamita (perfection of wisdom).' The question is: 'One should speak of the meaning of accomplishment. What is the meaning of accomplishment?' The answer is: 'The meaning of ultimate is the meaning of accomplishment. Being far away from all ordinary beings is called the ultimate meaning of Prajnaparamita. Relying on Prajnaparamita, being far away from the world and attaining ultimate liberation is called the accomplishment of Prajnaparamita. What does this clarify? It clarifies that by relying on Prajnaparamita, one attains the ultimate state of fearlessness.' The question is: 'If that is so, then when one attains the first Bhumi (stage of a Bodhisattva's path), is one immediately called ultimately accomplished in Prajnaparamita?' The answer is: 'One should understand that it is according to gradual stages. What does this clarify? From the first Bhumi onwards, one gradually attains the Bodhi of the Buddha, because one has attained the method to counteract afflictions, and because of attaining the method to counteract afflictions. Furthermore, the first Bhumi employs expedient wisdom, being far away from all evil paths and far away from the realms of Sravakas (listeners) and Pratyekabuddhas (solitary Buddhas). Likewise, the remaining Bhumis should be understood as corresponding to their respective degrees. If a Bodhisattva can understand in this way, they will accord with the Prajna of true knowledge, observing that the workings of conditioned phenomena are dependent on the power of others and mutually reliant, without inherent self-nature.' The question is: 'That by relying on this dharma, there is this dharma; that by relying on this dharma, this dharma arises; what is the supreme meaning of repeating this?' The answer is: 'In order to show the meaning of two kinds of causes, it is said twice. What does this clarify? There are two kinds of causes for the arising of conditioned phenomena. What are the two? The first is the prior cause; the second is the co-arising cause. The prior cause is like when eye consciousness and other consciousnesses are about to arise, the prior consciousness arises similarly and in accordance. If the prior thought does not cease, the subsequent thought cannot arise. Only when the prior thought ceases can the subsequent thought arise. Although the prior thought ceases, it provides the cause for the subsequent thought, and this is called the prior cause. The co-arising cause is like the various consciousnesses corresponding to each other, such as feelings and other dharmas that are not corresponding to the mind, arising together with that dharma. The various dharmas such as the eye can act as causal conditions, relying on those dharmas to give rise to those dharmas, and when those dharmas arise, they can act as a cause, and this is called the co-arising cause.' -------------------------------------------------------------------------------- 说先生因，生此法者，说共生因。”
Chinese
问曰：“说依此法生此法者，此义不然。何以故？共生之法无定因故、无因果差别故。此明何义？共生之法，此法是因、此法是果，无有如是定因差别，以不可说此法是因、此法是果、故无定因因果差别。” 答曰：“以见故说。此明何义？亦见世间共生之法：一法是因、一法非因。犹如灯炷共照俱生，而此灯炷能作照因，照不能与灯炷作因。何以故？以此照法随顺灯炷。此明何义？以见照法随顺灯炷，而非灯炷随顺于照，以见灯炷有增有减，照亦如是有增有减，以灯炷灭照亦随灭。又以灯炷异处去时照亦随去，如是共生眼识等法，依眼身等、因身眼等生眼识等，非因眼识等生眼身等。又依此法者，诸菩萨等如是观察，先时生法无有作者，唯共因缘和合而生，以有此法生此法故。 “又诸菩萨生如是心：‘因既无常，云何而得生于此法？’是故菩萨生如是心：‘依此法故而生此法。非先有法于后时生法。若先有后时生者，即是常法。’以是义故，即法生时因缘和合，无有一法是定实者，无有定实眼识境界照了等法。以是义故，此法生时决定不从彼处而来。 “又以即共因缘而灭，若法即共因缘灭者，离诸因缘念时不住，以是义故，此法灭时不离此处而余 现代汉语译本：如果有人说，因为这个原因，这个法产生了，那么这就是在说共同产生的因。” 有人问：‘如果说依靠这个法而产生了这个法，这个说法是不对的。为什么呢？因为共同产生的法没有固定的因，也没有因果的差别。’这是什么意思呢？共同产生的法，这个法是因，这个法是果，没有像这样确定的因果差别，因为不能说这个法是因，这个法是果，所以没有固定的因果差别。” 回答说：‘这是因为看到了事实才这样说的。’这是什么意思呢？也看到世间共同产生的法：一个法是因，一个法不是因。就像灯芯共同发光同时产生，但是这个灯芯能够作为光明的因，光明不能作为灯芯的因。为什么呢？因为这个光明的法是随着灯芯的。’这是什么意思呢？因为看到光明随着灯芯，而不是灯芯随着光明，因为看到灯芯有增加有减少，光明也像这样有增加有减少，因为灯芯熄灭了，光明也随着熄灭。又因为灯芯在不同的地方移动时，光明也随着移动，像这样共同产生的眼识等法，依靠眼身等，因为身眼等产生眼识等，不是因为眼识等产生眼身等。又依靠这个法，诸位菩萨等这样观察，先前产生的法没有作者，只是共同的因缘和合而产生，因为有了这个法才产生了这个法。 ‘而且诸位菩萨产生这样的想法：‘因既然是无常的，怎么能够产生这个法呢？’所以菩萨产生这样的想法：‘依靠这个法所以才产生了这个法。不是先有法然后在后面产生法。如果先有然后后面产生，那就是常法了。’因为这个道理，法产生的时候是因缘和合，没有一个法是固定实在的，没有固定实在的眼识境界照了等法。因为这个道理，这个法产生的时候决定不是从那个地方而来的。 ‘而且因为共同的因缘而灭，如果法因为共同的因缘而灭，离开各种因缘念头的时候就不能存在，因为这个道理，这个法灭的时候不离开这个地方而到其他地方。
English
English version: 'If someone says, because of this cause, this dharma arises, then that is speaking of a co-arising cause.' The question is asked: 'If it is said that this dharma arises dependent on this dharma, this meaning is not right. Why is that? Because co-arising dharmas have no fixed cause, and there is no difference between cause and effect.' What does this clarify? In co-arising dharmas, this dharma is the cause, this dharma is the effect; there is no such fixed difference between cause and effect, because it cannot be said that this dharma is the cause and this dharma is the effect, therefore there is no fixed difference between cause and effect. The answer is given: 'It is spoken because it is seen.' What does this clarify? It is also seen in worldly co-arising dharmas: one dharma is the cause, and one dharma is not the cause. It is like the wick of a lamp co-illuminating and arising together, but this wick of the lamp can act as the cause of illumination, and the illumination cannot act as the cause of the wick. Why is that? Because this dharma of illumination follows the wick.' What does this clarify? Because it is seen that the illumination follows the wick, and not the wick following the illumination, because it is seen that the wick increases and decreases, and the illumination also increases and decreases in the same way, because when the wick is extinguished, the illumination also follows and is extinguished. Also, when the wick moves to a different place, the illumination also follows and goes; like this, co-arising dharmas such as eye-consciousness, relying on the eye-body etc., because of the body-eye etc., eye-consciousness etc. arise, and it is not because of eye-consciousness etc. that the eye-body etc. arise. Also, relying on this dharma, bodhisattvas etc. observe in this way, that dharmas arising in the past have no maker, they only arise from the coming together of co-arising conditions, because with this dharma, this dharma arises. 'Moreover, bodhisattvas generate such a thought: 'Since the cause is impermanent, how can it give rise to this dharma?' Therefore, bodhisattvas generate such a thought: 'Dependent on this dharma, this dharma arises. It is not that there is a dharma first, and then a dharma arises later. If there is one first and then one arises later, that would be a permanent dharma.' Because of this meaning, when a dharma arises, it is the coming together of conditions, and there is no one dharma that is fixed and real, there are no fixed and real dharmas such as the realm of eye-consciousness, illumination, etc. Because of this meaning, when this dharma arises, it definitely does not come from that place. 'Moreover, it is extinguished because of co-arising conditions; if a dharma is extinguished because of co-arising conditions, it cannot abide when separated from various conditions and thoughts. Because of this meaning, when this dharma is extinguished, it does not leave this place for another.' --------------------------------------------------------------------------------