Chinese
大正藏第 33 册 No. 1697 大慧度经宗要 No. 1697 [cf. No. 223] 大慧度经宗要 释 元晓撰 将说此经六门分别。初述大意。次显经宗。三释题名。四明缘起五者判教。六者消文。 第一述大意者。夫波若为至道也。无道非道无至不至。萧焉无所不寂泰然无所不荡。是知实相无相故无所不相。真照无明故无不为明。无明无不明者谁灭痴闇而得慧明。无相无非相者岂坏假名而说实相。斯则假名妄相无非真性。而四辨不能说其相。实相般若玄之又玄之也。贪染痴闇皆是慧明而五眼不能见其照。观照波若损之又损之也。今是经者波若为宗。无说无示无闻无得绝诸戏论之格言也。无所示故无所不示。无所得故无所不得。六度万行于之圆满。五眼万德从是生。成菩萨之要藏也。诸佛之真母也。所以无上法王将说是经。尊重波若亲自敷坐。天雨四华以供养。地动六变而警喜。十方大士最在边而远来二界诸天下高光而遐至。常啼七岁立之不顾骨髓之摧。河天一座闻之便得菩提之记。至如唐虞之盖天下周孔之冠群仙。而犹诸天设教不敢逆于天则。今我法王波若真典诸天奉而仰信不敢违于佛教。以此而推去彼远矣。岂可同日而论乎哉。尔乃信受四句福广 现代汉语译本 大正藏第 33 册 No. 1697 《大慧度经宗要》 No. 1697 [cf. No. 223] 《大慧度经宗要》 释 元晓 撰 将要解说此经，分为六个方面：首先阐述大意，其次彰显经的宗旨，第三解释题目名称，第四说明缘起，第五判定教义，第六消解文句。 第一，阐述大意：般若（Prajna，智慧）是至高的道理。无道，也无非道，无至，也无非至。寂静啊，没有什么不是寂静的；泰然啊，没有什么不是坦荡的。因此可知，实相（Reality）无相（formless），所以无所不相（all-pervasive）。真照（True illumination）照破无明（ignorance），所以无不成为光明。没有无明，也没有非无明，那么是谁灭除了愚痴黑暗而获得智慧光明？没有相，也没有非相，那么怎能毁坏假名（provisional name）而宣说实相？因此，假名妄相无一不是真性（true nature）。而四辩（four kinds of eloquence）也无法完全说清它的相状。实相般若，玄妙到了极点。贪染、痴闇，都是慧明，而五眼（five kinds of vision）也无法看见它的照耀。观照般若，损之又损之，才能领悟。现在这部经，以般若为宗旨，无说无示，无闻无得，是断绝一切戏论的格言。因为无所示，所以无所不示；因为无所得，所以无所不得。六度（six perfections）、万行（ten thousand practices）因此圆满，五眼、万德从此而生。是成就菩萨的要藏，是诸佛的真母。所以无上法王（指佛陀）将要宣说这部经，尊重般若，亲自敷设座位。天降四华（four kinds of flowers）以供养，地动六变（six kinds of earthquake）以示警喜。十方大士（great Bodhisattvas）从最边远的地方赶来，二界（two realms）诸天从天下发出高光而远道而来。常啼菩萨（Sadāprarudita）七年站立不动，不顾骨髓的摧残。河天（River deity）在座位上听闻，便得到了菩提（Bodhi，enlightenment）的授记。即使是唐尧虞舜治理天下，周公孔子冠绝群仙，尚且诸天设教也不敢违逆天道。如今我佛法王宣讲般若真典，诸天奉行仰信，不敢违背佛教。以此推论，他们相差太远了，怎么可以相提并论呢？因此，信受四句偈（four-line verse）的福报广大。
English
English version T33 No. 1697 《The Essentials of the Mahāprajñāpāramitā Sūtra》 No. 1697 [cf. No. 223] The Essentials of the Mahāprajñāpāramitā Sūtra Composed by Śramaṇa Yuanxiao I will explain this sutra in six aspects: First, I will describe the main idea. Second, I will reveal the doctrine of the sutra. Third, I will explain the title. Fourth, I will clarify the origin. Fifth, I will classify the teachings. Sixth, I will interpret the text. First, describing the main idea: Prajna (wisdom) is the supreme truth. There is no path, nor non-path; no arrival, nor non-arrival. It is serene, encompassing all stillness; it is tranquil, encompassing all vastness. Therefore, it is known that Reality (Śūnyatā) is formless, and thus all-pervasive. True illumination dispels ignorance, and thus becomes all-illuminating. There is no ignorance, nor non-ignorance, so who eliminates delusion and darkness to attain wisdom and light? There is no form, nor non-form, so how can one destroy provisional names to speak of true reality? Thus, provisional names and illusory appearances are none other than true nature. Yet, the four kinds of eloquence cannot fully describe its appearance. Reality Prajna is profound beyond profound. Greed, attachment, delusion, and darkness are all wisdom and light, yet the five eyes cannot see its illumination. Contemplating Prajna requires diminishing and diminishing again to comprehend. Now, this sutra takes Prajna as its doctrine, with no speaking, no showing, no hearing, no attaining, it is a maxim that cuts off all frivolous debates. Because there is nothing shown, therefore there is nothing not shown; because there is nothing attained, therefore there is nothing not attained. The six perfections and ten thousand practices are perfected through it, and the five eyes and ten thousand virtues arise from it. It is the essential treasury for attaining Bodhisattvahood, and the true mother of all Buddhas. Therefore, the unsurpassed Dharma King (referring to the Buddha) is about to expound this sutra, respecting Prajna, and personally arranging the seat. The heavens rain down four kinds of flowers as offerings, and the earth shakes in six ways to signal joy and reverence. Great Bodhisattvas from the most distant places arrive, and devas from the two realms descend from the heavens, emitting brilliant light from afar. Bodhisattva Sadāprarudita stood still for seven years, disregarding the destruction of his bone marrow. The River deity, upon hearing it in his seat, received the prediction of Bodhi (enlightenment). Even Tang Yao and Yu Shun, who governed the world, and the Duke of Zhou and Confucius, who surpassed all immortals, still did not dare to defy the way of heaven when the devas established teachings. Now, the Dharma King of our Buddha speaks the true canon of Prajna, which the devas uphold and believe in, not daring to disobey the Buddha's teachings. From this comparison, they are far apart; how can they be discussed on the same day? Therefore, the merit of believing and accepting a four-line verse is vast. --------------------------------------------------------------------------------
Chinese
虚空。舍恒沙之身命所不能况起谤一念罪重五逆。堕千劫之无间犹不能偿者也。所言摩诃般若波罗蜜者皆是彼语。此土译之云大慧度。由无所知无所不知故名为慧。无所到故无所不到乃名为度。由如是故无所不能能生无上大人能显无边大果。以此义故名大慧度。所言经者常也法也。常性无所有故先贤后圣之常轨也。法相毕竟空故反流归源之真则也。此经六百有十六分。在前四百以为初分。初分之内有七十八品。于中在前明起经之缘故言初分缘起品第一。 第二显经宗者此经正以波若为宗。通而言之波若有三。一文字波若二实相波若三观照波若。今此经者后二为宗。所以然者文字但是能诠教故。后二是其所诠旨故。今欲显是宗义略作三门。一明实相二明观照三者合明二种般若。初明实相般若相者诸法实相说者不同。有义依他起自性上遍计所执。自性永无所显真如是为实相。依他起性实不空故。瑜伽论云。若诸名言熏习之想所建立识缘色等相事计为色等性。当知此性非实物有非胜义有。唯是遍计所执自性当知假有。若遣名言熏习之想所建立识。如其色等相事缘离言说性。当知此性是实物有是胜义有乃至广说故。或有说者依他性空真如亦空。如是乃为诸法实相。如下文言。色无所有不可得。受想行识无所有不可得。乃 现代汉语译本 虚空。舍弃如恒河沙数般的身命，也不能比拟诽谤一念所造之罪，其罪重于五逆罪（杀父、杀母、杀阿罗汉、出佛身血、破和合僧）。堕入千劫的无间地狱，仍然无法偿还。所说的摩诃般若波罗蜜（Mahāprajñāpāramitā），都是彼土的语言。在此土翻译为‘大慧度’。因为无所不知，无所不晓，所以称为‘慧’。因为无所不到，所以称为‘度’。正因为如此，所以无所不能，能生无上大人，能显无边大果。因为这个意义，所以名为‘大慧度’。所说的‘经’，是常也，法也。常性本无所有，所以是先贤后圣的常轨。法相毕竟空，所以是反流归源的真理。此经有六百一十六分。在前的四百分为初分。初分之内有七十八品。其中在前阐明起经的因缘，所以说‘初分缘起品第一’。 第二是阐明经的宗旨，此经正是以般若（Prajñā）为宗旨。通俗而言，般若有三种：一、文字般若（written Prajñā），二、实相般若（true nature Prajñā），三、观照般若（contemplative Prajñā）。现在这部经以后两种为宗旨。之所以这样说，是因为文字只是能诠释教义的工具，后两种才是所诠释的宗旨。现在想要阐明这个宗旨的意义，略作三个方面：一、阐明实相，二、阐明观照，三、合并阐明两种般若。首先阐明实相，般若的实相，说法各不相同。有的认为，依他起自性上遍计所执（Parikalpita），自性永远无法显现，真如（Tathātā）才是实相。依他起性实际上并不空，所以《瑜伽师地论》说：‘如果诸名言熏习之想所建立的识，缘色等相事，计为色等性，应当知道此性并非实物所有，并非胜义所有，只是遍计所执的自性，应当知道是假有。如果遣除名言熏习之想所建立的识，如其色等相事，缘离言说性，应当知道此性是实物所有，是胜义所有’，乃至广说。或者有人说，依他性空，真如也空。这样才是诸法的实相。如下文所说：‘色无所有不可得，受想行识无所有不可得’，乃至。
English
English version Emptiness. Abandoning bodies and lives as numerous as the sands of the Ganges cannot compare to the sin of a single moment of slander, which is heavier than the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and disrupting the Sangha). Falling into the Avīci hell for a thousand kalpas still cannot repay it. What is said as Mahāprajñāpāramitā (Great Perfection of Wisdom) are all languages from that land. Translated in this land, it means 'Great Wisdom Crossing Over'. Because it knows everything and is aware of everything, it is called 'Wisdom'. Because it reaches everywhere, it is called 'Crossing Over'. Because of this, it is omnipotent, able to give birth to the supreme great person, and able to manifest boundless great fruits. Because of this meaning, it is called 'Great Wisdom Crossing Over'. What is said as 'Sutra' means constancy and dharma. The constant nature is without anything, so it is the constant path of the wise men of the past and the sages of the future. The characteristic of dharma is ultimately emptiness, so it is the truth of returning to the source against the current. This sutra has six hundred and sixteen sections. The first four hundred sections are the initial part. Within the initial part, there are seventy-eight chapters. Among them, the cause and condition of the sutra's arising is explained in the beginning, so it is said 'First Chapter on the Arising of Conditions of the Initial Part'. The second is to clarify the purpose of the sutra. This sutra takes Prajñā (wisdom) as its purpose. Generally speaking, there are three types of Prajñā: 1. Written Prajñā, 2. True Nature Prajñā, and 3. Contemplative Prajñā. This sutra now takes the latter two as its purpose. The reason for this is that words are only the tools to explain the teachings, while the latter two are the meaning being explained. Now, to clarify the meaning of this purpose, I will briefly discuss three aspects: 1. Clarifying true nature, 2. Clarifying contemplation, and 3. Combining and clarifying the two types of Prajñā. First, clarifying true nature, the true nature of Prajñā, the explanations vary. Some believe that the Parikalpita (imagined nature) on the dependent nature, the self-nature can never be revealed, and Tathātā (suchness) is the true nature. The dependent nature is actually not empty, so the *Yogācārabhūmi-śāstra* says: 'If the consciousness established by the thoughts of verbal imprints, clinging to the appearances of form, etc., and considering them as the nature of form, etc., one should know that this nature is not a real thing, not ultimately real, but only the imagined nature, one should know that it is provisionally existent. If one removes the consciousness established by the thoughts of verbal imprints, such as the appearances of form, etc., clinging to the nature of being apart from words, one should know that this nature is a real thing, is ultimately real', and so on. Or some say that the dependent nature is empty, and Tathātā is also empty. This is the true nature of all dharmas. As the following text says: 'Form is without anything and cannot be obtained, sensation, perception, volition, and consciousness are without anything and cannot be obtained', and so on. --------------------------------------------------------------------------------
Chinese
至如法性实际无所有不可得。又言诸法实相云何有诸法无所有。如是有是事不知名为无明乃至广说故。或有说者依他起性亦有亦空。世俗故有胜义故空。空即真如真如不空。如是名为诸法实相。如下文云。世俗法故说有业报。第一义中无业无报。瑜伽论云于胜义上更无胜义故。或有说者二谛法门但是假说而非实相。非真非俗非有非空如是乃名诸法实相。如下文云。有所得无所得平等是名无所得。论云若颠倒少许有实者第一义谛亦应有实故。问诸师所说何者为实。答诸师说皆实。所以然者皆是圣典不相违故。诸法实相绝诸戏论都无所然无不然故。如释论云一切实一切非实。及一切实亦非实。一切非实非不实是名诸法之实相。案云此说四句是实相者如其次第许前四说。离着而说无不当故。若有著者如言而取无不破坏故非实相。离绝四句不可破坏。如是乃名诸法实相。如广百论颂曰。 有非有俱非 诸宗皆寂灭 于中欲兴难 毕竟不能申 或有说者依此大般若经以如来藏为实相般若。如下理趣分中言。尔时世尊复依一切住持藏法如来之相。为诸菩萨宣说般若波罗蜜多一切有情住持遍满甚深理趣胜藏法门。谓一切有情皆如来藏普贤菩萨自体遍故。一切有情皆金刚藏以金刚藏所灌洒故。一切有情皆正法藏皆随正 现代汉语译本：至于法性实际是没有任何东西可以获得的。又说诸法实相，为什么说诸法是无所有的呢？像这样说有，又说没有，不了解这种情况就叫做无明，乃至广说。或者有人说，依他起性（Paratantra-svabhava，缘起性）既有也不空，在世俗谛（Saṃvṛti-satya，相对真理）上是有的，在胜义谛（Paramārtha-satya，绝对真理）上是空的。空即是真如（Tathātā，事物的真实本性），真如不空。这样就叫做诸法实相。如下文所说：‘因为世俗法，所以说有业报；在第一义谛（Paramārtha-satya，最高真理）中，没有业也没有报。’《瑜伽师地论》中说：‘在胜义谛之上，再没有更高的胜义谛了。’或者有人说，二谛法门（the doctrine of two truths）只是假说，并非实相。非真非俗，非有非空，这样才叫做诸法实相。如下文所说：‘有所得和无所得的平等，就叫做无所得。’论中说：‘如果颠倒少许，有真实存在的东西，那么第一义谛也应该有真实存在的东西。’问：各位法师所说的，哪一种是真实的呢？答：各位法师所说的都是真实的。为什么呢？因为都是圣典，不相违背。诸法实相，断绝一切戏论，完全没有什么肯定或否定。如《释论》所说：‘一切是实，一切非实，以及一切是实亦非实，一切非实非不实，这就叫做诸法的实相。’我的理解是，这里所说的四句是实相，是依次认可前面四种说法。离开执着而说，没有不恰当的；如果有所执着，按照字面意思去理解，没有不被破坏的，所以不是实相。离开断绝四句，是不可破坏的，这样才叫做诸法实相。如《广百论颂》所说： ‘有、非有、俱非，各种宗派都寂灭。在其中想要兴起争论，终究是不能成立的。’ 或者有人说，依据《大般若经》，以如来藏（Tathāgatagarbha，如来藏）为实相般若（Prajñā，智慧）。如下《理趣分》中所说：‘这时，世尊又依据一切住持藏法如来之相，为诸菩萨宣说般若波罗蜜多，一切有情住持遍满甚深理趣胜藏法门。所谓一切有情皆如来藏，因为普贤菩萨（Samantabhadra，普贤菩萨）的自体遍满；一切有情皆金刚藏（Vajragarbha，金刚藏），因为被金刚藏所灌洒；一切有情皆正法藏，都随顺正’