English
English version: All sentient beings are the very Dharma. They are all treasuries of wonderful karma because the inherent power of self-internalization of the Tathagatagarbha (Buddha-nature inherent in all beings) generates two kinds of karma in sentient beings: avoiding suffering and seeking happiness. All virtuous deeds and all diligent virtuous minds arise from these two kinds of karma, hence it is said that the practice of all deeds relies on this. Due to this principle, it is called wonderful karma. Next, clarifying the aspect of contemplating Prajna (wisdom), as the treatise says: All Bodhisattvas, from their initial aspiration to seek Sarvakarajnata (the Buddha's wisdom of all things and phenomena), in the meantime, the wisdom that knows the true nature of all dharmas is Prajnaparamita (the perfection of wisdom that leads to the other shore). Although this is the general statement, the specific distinctions are different in the various statements in the following treatises. Now, I will briefly present four views from among them: The first view is that Anasrava-jnana (untainted wisdom) is the aspect of Prajnaparamita. Why? Because among all wisdoms, the most supreme wisdom is called Prajnaparamita, and the root of untainted wisdom is the most supreme. The second view is that Prajnaparamita is Sasrava-jnana (tainted wisdom). Why? Because Bodhisattvas only sever Kleshas (afflictions) under the Bodhi tree. Before that, although they have great wisdom and immeasurable merits, the various afflictions have not been severed. Therefore, the Bodhisattva's Paramita is tainted wisdom. The third view is that the Bodhisattva's tainted and untainted wisdom are collectively called Prajnaparamita. Why? Because Bodhisattvas must contemplate the practice of Nirvana (cessation) and also practice the Buddha's path. Therefore, it should be said to be untainted; but because the Kleshas have not been severed and the matter has not been accomplished, it should be called tainted. The fourth view is that Prajnaparamita is the aspect of unobtainability. Whether it is existence or non-existence, permanence or impermanence, emptiness or reality, it is Prajnaparamita. It is not included in the Ayatana (sense organs and sense objects), it is neither Samskrta (conditioned phenomena) nor Asamskrta (unconditioned phenomena), it is neither Dharma nor non-Dharma. It neither grasps nor abandons, neither arises nor ceases, transcends the four statements of existence and non-existence, and naturally has no attachment. For example, the flame of a fire cannot be touched on all sides because it will burn the hand. Prajnaparamita is also like this, it cannot be touched because it will be burned by the hand of wrong views. Question: Among the various statements about Prajnaparamita mentioned above, which one is true? Answer: Some say that each statement has its own reason and is true. As the sutra says, five hundred Bhikshus each spoke of the two extremes and the meaning of the Middle Way, and the Buddha said that all had reason. Some say that the last answer is true. Why? Because it cannot be broken or destroyed. If there is a Dharma, even as small as a hair, as long as it exists, it will have faults. --------------------------------------------------------------------------------
Chinese
可破。若言无亦可破。是波若波罗蜜中有亦无无亦无非有非无亦无。如是言说亦无是名寂灭无碍无戏论法。是故不可破不可坏是名真实波若波罗蜜最胜无过者。如转轮圣王降伏诸敌而不自高。波若波罗蜜亦如是能破一切语言戏论。亦不有所破。出第十一三即中。案云此中前三义者依迹显实。通取地前地上波若有漏无漏随义而说。第四义者唯显地上无分别智。证会实相绝诸戏论超过四句远离五相。故言末后答者为实。是就最胜作如是说。而非尽摄一切智慧。故言诸说皆有道理。如下文云。波若波罗蜜摄一切智慧。所以者何菩萨求佛道时应学一切法得一切智慧。所谓求声闻辟支佛佛智慧。是智慧有三种。学无学非学非无学非学非无学。智者如干慧地不净安般欲界系四念处𤏙法顶法忍法世第一法等。乃至广说。 第三合明二种般若。由非一故假说二种。而离能所毕竟无异。所以然者菩萨修行般若之时推求一切诸法性相。若我若无我若常若无常若生若灭若有若空。如是一切都无所得。不得一切所取相不起一切能取之见。是时远离一切相见平等证会诸法实相。无二无别无始无终无生无灭非有非空。超过一切语言之路永绝一切心行之处。云何于中有二般若。但一切诸法无不同然是故强名诸法实相。一切分别无所不离是故亦名 现代汉语译本：可以破斥。如果说没有，也可以破斥。这是般若波罗蜜（Prajnaparamita，智慧的完成）中，有也不是，没有也不是，既不是有也不是没有也不是。这样的言说也没有，这叫做寂灭无碍、没有戏论的法。所以不可破斥，不可毁坏，这叫做真实的般若波罗蜜，最殊胜没有超过的。如同转轮圣王（Chakravartin，统治世界的理想君主）降伏所有敌人而不自高自大，般若波罗蜜也像这样，能够破斥一切语言戏论，也不执着于所破斥的。出自第十一三即中。根据案云，这里前三个意义是依据事迹来显示真实，普遍选取地前地上般若的有漏无漏，根据意义而说。第四个意义只是显示地上无分别智（Nirvikalpa-jnana，无分别的智慧）。证悟会合实相，断绝所有戏论，超过四句，远离五相。所以说最后回答的是真实的，这是就最殊胜的来说的，而不是完全涵盖一切智慧。所以说各种说法都有道理。如下文所说，般若波罗蜜涵盖一切智慧。为什么呢？菩萨（Bodhisattva，追求觉悟的修行者）在求佛道时，应该学习一切法，得到一切智慧。所谓求声闻（Sravaka，通过听闻佛法而证悟的修行者）、辟支佛（Pratyekabuddha，独自证悟的修行者）、佛的智慧。这种智慧有三种：学、无学、非学非无学。智者如同干慧地（Sukkhavipassaka-bhumi，以干观慧为基础的修行阶段）的不净观、安般念（Anapanasati，呼吸念）、欲界系四念处（Kama-dhatu-baddha catuh-smrtyupasthana，与欲界相关的四念处）、𤏙法、顶法、忍法、世第一法等等，乃至广说。 第三，合并说明两种般若。因为不是单一的，所以假说两种。而离开能取和所取，毕竟没有差异。所以这样说，菩萨修行般若的时候，推求一切诸法的性相，若是我若是无我，若是常若是无常，若是生若是灭，若是有若是空。像这样一切都无所得。不得一切所取之相，不起一切能取之见。这时远离一切相见，平等证会诸法实相。无二无别，无始无终，无生无灭，非有非空。超过一切语言之路，永远断绝一切心行之处。怎么在其中有二种般若呢？但一切诸法没有不同，所以勉强称作诸法实相。一切分别无所不离，所以也叫做般若。
English
English version: It can be refuted. If it is said that there is nothing, it can also be refuted. This is in Prajnaparamita (Wisdom Perfection), it is neither existence nor non-existence, neither existence nor non-existence. Such speech is also non-existent, which is called quiescent, unobstructed, and non-discursive Dharma. Therefore, it cannot be refuted or destroyed, which is called true Prajnaparamita, the most supreme and unsurpassed. Just as a Chakravartin (Wheel-Turning King) subdues all enemies without being arrogant, Prajnaparamita is also like this, able to refute all verbal discursiveness, and not attached to what is refuted. It comes from the eleventh section. According to the annotation, the first three meanings here are to reveal the truth based on the traces, and generally select the defiled and undefiled Prajna before and after the ground, according to the meaning. The fourth meaning only reveals the non-discriminating wisdom (Nirvikalpa-jnana) on the ground. Realizing and uniting with the true nature, cutting off all discursiveness, surpassing the four sentences, and staying away from the five aspects. Therefore, it is said that the last answer is true, which is said from the most supreme, and does not completely cover all wisdom. Therefore, it is said that all statements have their reasons. As the following text says, Prajnaparamita encompasses all wisdom. Why? When a Bodhisattva (Enlightenment Being) seeks the Buddha path, he should learn all Dharmas and obtain all wisdom. The so-called seeking the wisdom of Sravaka (Hearer), Pratyekabuddha (Solitary Buddha), and Buddha. This wisdom has three types: learning, non-learning, and neither learning nor non-learning. The wise are like the dry wisdom ground (Sukkhavipassaka-bhumi), the impure contemplation, Anapanasati (mindfulness of breathing), the four foundations of mindfulness (catuh-smrtyupasthana) related to the desire realm (Kama-dhatu), 𤏙 Dharma, top Dharma, forbearance Dharma, the world's first Dharma, and so on, and so on. Third, combine and explain the two types of Prajna. Because it is not singular, two types are hypothetically stated. And apart from the able-grasped and the grasped, there is ultimately no difference. Therefore, when a Bodhisattva practices Prajna, he investigates the nature and characteristics of all Dharmas, whether it is self or non-self, whether it is permanent or impermanent, whether it is birth or death, whether it is existence or emptiness. Like this, nothing can be obtained. Not obtaining all the characteristics of what is grasped, not arising all the views of what is able to grasp. At this time, staying away from all appearances and views, equally realizing and uniting with the true nature of all Dharmas. Without two, without difference, without beginning, without end, without birth, without death, neither existence nor emptiness. Surpassing all paths of language, forever cutting off all places of mental activity. How can there be two types of Prajna in it? But all Dharmas are not different, so it is reluctantly called the true nature of all Dharmas. All distinctions are inseparable, so it is also called Prajna. --------------------------------------------------------------------------------
Chinese
无分别智。无智而非实相无实相而非智。如论说云。菩萨观一切诸法非常非无常非我非无我非有非无等。亦不有是观是名菩萨行般若波罗蜜。是义舍一切观灭一切语言离一切心行。从本已来不生不灭如涅槃相。诸法亦如是是名诸法实相。乃至广说。问观照般若若有三分不。若有见分何言无见。若无见分何名观照。有自证分证自体者则此智体不同实相。云何得言无二无别。若无见分亦无自证则同虚空不得名慧。答有义此智有见无相。有义此智无相无见。唯有自证证于自体。或有说者若就有别开分三分俱无。若依无异假说三分俱有。谓即于此平等之中无相为相无见为见。无别自证非不自证。如是自证无所不证诸法实相无非自故。故此自证无非是见。见实相者是无所见有所见者不见实故。故此见分无非实相。如是三分只是一味。若如是说有见不见无障无碍即是解脱。若存能见即堕有边。若无见分则堕无边。不离边故即为被缚如论偈云。 若人见般若 是即为被缚 若不见般若 即亦名被缚 若人见般若 是则得解脱 若不见般若 则亦得解脱 上来第二显经宗竟。 第三释题名者。摩诃言大般若云慧。波罗蜜者名到彼岸如论说也。 将释此名即作三门。先大次慧后到彼岸。所言大者总 现代汉语译本 无分别智（nirvikalpa-jñāna，无分别的智慧）。无智并非不是实相（tattva，真如实性），无实相并非不是智。如论中所说：‘菩萨观察一切诸法，非常非无常，非我非无我，非有非无等等。’也不执着于这种观察，这叫做菩萨行般若波罗蜜（prajñāpāramitā，通过智慧到达彼岸）。这个意义是舍弃一切观察，灭除一切语言，远离一切心行。从本来就不生不灭，如同涅槃（nirvāṇa，寂灭）的相状。诸法也是这样，这叫做诸法的实相。乃至广说。问：观照般若（观照的智慧）是否有三分？如果有见分，为何说没有见？如果没有见分，为何称作观照？如果有自证分，来证明自体，那么这个智的本体就不同于实相。如何能说无二无别？如果没有见分，也没有自证分，那就如同虚空，不能称作智慧。答：有的观点认为，这种智慧有见，但没有相状。有的观点认为，这种智慧没有相状，也没有见，只有自证，来证明自体。或者有人说，如果就差别而言，分开说，三分都没有。如果依据没有差别而言，假说有三分。意思是说，就在这平等之中，以无相为相，以无见为见，无差别自证，并非不自证。这样，自证无所不证，诸法的实相没有不是自证的。所以这个自证没有不是见。见到实相的人，是无所见；有所见的人，不见实相。所以这个见分没有不是实相。这样，三分只是一种味道。如果这样说，有见不见，没有障碍，没有阻碍，就是解脱。如果存有能见，就堕入有边。如果没有见分，就堕入无边。不离开边，就是被束缚。如论中的偈颂说： ‘如果有人见到般若，那就是被束缚。如果不见般若，也叫做被束缚。如果有人见到般若，那就是得到解脱。如果不见般若，也就得到解脱。’ 上面第二部分，阐明经的宗旨完毕。 第三部分，解释题目名称。摩诃（mahā）意思是‘大’，般若（prajñā）意思是‘智慧’，波罗蜜（pāramitā）的意思是‘到达彼岸’，如论中所说。 将要解释这个名称，就分为三个方面。先说‘大’，再说‘慧’，后说‘到彼岸’。所说的‘大’，是总括。