English
English version Avikalpavajñāna (nirvikalpa-jñāna, non-discriminating wisdom). Non-wisdom is not other than reality (tattva, suchness), and reality is not other than wisdom. As it is said in the treatise: 'A Bodhisattva observes all dharmas as neither permanent nor impermanent, neither self nor non-self, neither existent nor non-existent, and so on.' And does not cling to this observation. This is called a Bodhisattva practicing Prajñāpāramitā (prajñāpāramitā, perfection of wisdom). This meaning is to abandon all observation, extinguish all language, and be apart from all mental activity. From the beginning, it is neither born nor extinguished, like the aspect of Nirvāṇa (nirvāṇa, cessation). All dharmas are also like this, this is called the reality of all dharmas. And so on. Question: Does contemplative prajñā (contemplative wisdom) have three aspects? If there is a seeing aspect, why is it said that there is no seeing? If there is no seeing aspect, why is it called contemplation? If there is a self-awareness aspect, to prove the self-nature, then the substance of this wisdom is different from reality. How can it be said that there is no duality or difference? If there is no seeing aspect and no self-awareness aspect, then it is like empty space and cannot be called wisdom. Answer: Some views hold that this wisdom has seeing but no form. Some views hold that this wisdom has no form and no seeing, only self-awareness to prove the self-nature. Or some say that if we speak in terms of difference, separating them, all three aspects are absent. If we speak in terms of non-difference, hypothetically, all three aspects are present. That is to say, within this equality, taking non-form as form, taking non-seeing as seeing, non-different self-awareness, not non-self-awareness. In this way, self-awareness is aware of everything, and there is no aspect of the reality of dharmas that is not self-aware. Therefore, this self-awareness is not other than seeing. One who sees reality sees nothing; one who sees something does not see reality. Therefore, this seeing aspect is not other than reality. Thus, the three aspects are only one flavor. If it is said in this way, having seeing and non-seeing, without obstruction or hindrance, is liberation. If the ability to see is retained, one falls into the extreme of existence. If there is no seeing aspect, one falls into the extreme of non-existence. Not departing from the extremes is being bound. As the verse in the treatise says: 'If a person sees prajñā, that is being bound. If one does not see prajñā, that is also called being bound. If a person sees prajñā, then one attains liberation. If one does not see prajñā, then one also attains liberation.' The second part above, clarifying the doctrine of the sutra, is complete. The third part explains the title. Mahā (mahā) means 'great,' prajñā (prajñā) means 'wisdom,' and pāramitā (pāramitā) means 'to reach the other shore,' as it is said in the treatise. To explain this name, it is divided into three aspects. First, 'great,' then 'wisdom,' and then 'to reach the other shore.' What is said to be 'great' is all-encompassing. --------------------------------------------------------------------------------
Chinese
而言之。凡诸所有大事大法不可思议神力威德皆是般若之所成办。以是义故名之为大。如下文云。般若波罗蜜为大事故起。不可思议事故起。不可称事故起。无有量事故起。无等等事故起。何以故波若波罗蜜中含受五波罗蜜。含受内空乃至有法无法空。含受四念处乃至八圣道分。是深般若波罗蜜中含受佛十力乃至一切种智。譬如灌顶王国土中尊。诸有官事皆委大臣国王安乐无事。如是须菩提所有声闻辟支佛法若菩萨法若佛法一切皆在般若波罗蜜中。般若波罗蜜能成办其事。乃至广说。别而论之乃有众多。今撮其要略释四义有胜力故。得多闻故。生大人故。与大果故。有胜力故名为大者。谓诸菩萨能学般若波罗蜜故。有不思议殊胜神力。如经言欲以一毛举三千大千国土中诸须弥山。掷过他方无量阿僧祇诸国土。不娆众生者。当学般若波罗蜜故。得多闻故名为大者。谓诸菩萨学般若故过去未来一切诸佛所说言教。已说当说皆得遍闻如经言。过去诸佛已说现在诸佛今说未来诸佛当说。欲闻闻已自利亦利他人。当学般若波罗蜜。论曰菩萨有三昧名观三世诸佛三昧。入是三昧皆见三世诸佛闻其说法。问过去未来诸佛音声至现在故菩萨得闻耶。声不至现而三昧力能闻已灭未生音耶。若彼音声至现在者云何已灭重生于现。云何未生先 现于今。若彼音声不至今现则彼音声已灭未生。未生已灭即是无声。云何得闻于无声耶。答彼过未音虽不至今而能得闻三昧力故。如障外色虽物所隔而能得见天眼力故过未音声当知亦尔。虽时有隔而能得闻。得闻曾有当有之声非闻已灭未生之无。若彼过未诸佛力故声至于今。而令闻者凡夫二乘皆得听闻。非谓般若三昧之力。故此经言已说当说。当说即是当有之音已说即是曾有之声。问菩萨现能闻于曾当。佛岂不能令声至。今若能令至不离前难。重生逆理不应理故。答谁言诸佛不能令至但说闻至非般若力。当知诸佛法轮音声遍于三世无所不至。能至所至不可得。故如华严经言譬如章文字悉入一切数所入无所入。法轮亦如是。如来转法轮三世无不至。所转无所转求之不可得。虽去来音至于今现而非重生亦非过理。所以然者。佛知三世长远之劫即是极促一念之顷。而不令劫促亦不令念长。是故当知彼声至今无重生逆理过失。如彼经言。无量无数劫即是一念顷。亦不令劫短究竟刹那法。且止乘论还述本宗。生大人故名为大者。四种大人皆从般若而得生故。如论说言一切世间中十方三世诸佛是第一大。次有菩萨辟支佛声闻。是四大人皆由般若波罗蜜生故名为大。与大果故名之为大者。能与一切众生无边无尽果故。如论说言。复次 能与众生大果报无量无尽常不变坏。所谓涅槃故名为大。余五不能故不名大。依是四义般若名大。六种释中是有财释。 第二释慧义者。解了义是慧义。能了一切所知境界故。无知义是慧义。有所知者不知实相故。破坏义是慧义坏。一切法可言性相故。不坏义是慧义。不坏假名而证实相故。远离义是慧义。永离一切取著相故。不离义是慧义证会一切诸法相故。复次无离无不离义是般若义。于一切法都无所离无所不离故。无坏无不坏义是般若义。于一切法永无所坏无所不坏故。无知无不知义是般若义。由得无所知无所不知故。无义无非义义是般若义。不得一切义不得非义故。如是等义如论广说。如是十种般若之义。若约境智非一之义观照名慧是持业释。实相名慧是依主释。若依能所无二之门亦一实相般若亦持业释。问若彼般若之名此土译言慧者。何故论说此二不称。如下文云。不亦称者称名智慧。般若之实相甚深极重智慧轻薄。是故不能称。又般若多智慧少故不能称。又般若利益处广。未成能与世间果报成已与道果报。又究竟尽知故名称。般若波罗蜜无能称知。若常若无常若实若虚若有若无如是等不可称义。应知。答此论文意正明智慧之名不称般若之体。非谓般若之称不当智慧之名。何者文称名智慧者是举能称名 现代汉语译本： 能够给予众生广大的果报，无量无尽，恒常不变坏。因为是涅槃的缘故，所以称为‘大’。其余五种（布施、持戒、忍辱、精进、禅定）不能达到这种程度，所以不称为‘大’。依据这四种意义，般若（Prajna，智慧）被称为‘大’。在六种解释中，这属于有财释。 第二种解释是关于‘慧’的意义：了解的意义是‘慧’的意义，因为能够了解一切所知的境界。无知的意义是‘慧’的意义，因为有所知的人并不了解实相。破坏的意义是‘慧’的意义，破坏一切法可被言说的自性与现象。不坏的意义是‘慧’的意义，不破坏假名而证实相。远离的意义是‘慧’的意义，永远远离一切取著的现象。不离的意义是‘慧’的意义，证悟并会合一切诸法的现象。 进一步说，无离无不离的意义是般若的意义，因为对于一切法都没有所离和无所不离。无坏无不坏的意义是般若的意义，因为对于一切法永远没有所坏和无所不坏。无知无不知的意义是般若的意义，因为获得了无所知和无所不知。无义无非义的意义是般若的意义，因为没有获得一切义也没有获得非义。像这样的意义，在论中广泛地说明。 像这样十种般若的意义，如果从境与智非一的角度来看，观照被称为慧，这是持业释。实相被称为慧，这是依主释。如果依据能与所无二之门，也是一实相，般若也是持业释。问：如果般若这个名称，在此土翻译为‘慧’，为什么论中说这二者不相称？如下文说：‘不也称吗？称名为智慧。般若的实相甚深极重，智慧轻薄，所以不能相称。’又，般若多而智慧少，所以不能相称。又，般若利益的范围广，未成就时能给予世间的果报，成就后能给予道果报。又，究竟尽知所以名称为般若波罗蜜（Prajnaparamita，智慧到彼岸），没有能称知的。无论是常还是无常，是实还是虚，是有还是无，像这样等等不可称量的意义，应当知道。 答：这段论文的意思正是说明智慧这个名称不能完全表达般若的本体，不是说般若这个名称不应当作为智慧的名称。为什么呢？文中的‘称名为智慧’是举出能称的名。
English
English version: It can give sentient beings great retribution, which is immeasurable, endless, constant, and indestructible. It is called 'Great' because it is Nirvana (Nirvana, liberation). The other five (Dana, Sila, Ksanti, Virya, Dhyana) cannot achieve this level, so they are not called 'Great'. Based on these four meanings, Prajna (Prajna, wisdom) is called 'Great'. Among the six explanations, this belongs to the possessive explanation. The second explanation is about the meaning of 'Wisdom': The meaning of understanding is the meaning of 'Wisdom', because it can understand all knowable realms. The meaning of unknowing is the meaning of 'Wisdom', because those who know do not understand the true nature. The meaning of destruction is the meaning of 'Wisdom', destroying the speakable nature and phenomena of all dharmas. The meaning of non-destruction is the meaning of 'Wisdom', not destroying provisional names but verifying true nature. The meaning of detachment is the meaning of 'Wisdom', forever detaching from all phenomena of attachment. The meaning of non-detachment is the meaning of 'Wisdom', realizing and uniting all phenomena of all dharmas. Furthermore, the meaning of neither detachment nor non-detachment is the meaning of Prajna, because there is neither detachment nor non-detachment from all dharmas. The meaning of neither destruction nor non-destruction is the meaning of Prajna, because there is never destruction nor non-destruction of all dharmas. The meaning of neither knowing nor not knowing is the meaning of Prajna, because one obtains neither knowing nor not knowing. The meaning of neither meaning nor non-meaning is the meaning of Prajna, because one obtains neither all meanings nor non-meanings. Such meanings are extensively explained in the treatise. Like these ten meanings of Prajna, if viewed from the perspective of the non-duality of object and wisdom, contemplation is called wisdom, which is a determinative compound. True nature is called wisdom, which is a dependent compound. If based on the gate of non-duality of the able and the object, it is also one true nature, and Prajna is also a determinative compound. Question: If the name Prajna is translated as 'Wisdom' in this land, why does the treatise say that these two are not commensurate? As the following text says: 'Isn't it also called? It is called wisdom. The true nature of Prajna is very deep and heavy, while wisdom is light and thin, so they cannot be commensurate.' Also, Prajna is much and wisdom is little, so they cannot be commensurate. Also, the scope of Prajna's benefits is broad, able to give worldly retribution before achievement, and able to give the retribution of the path after achievement. Also, ultimate and complete knowledge is why it is called Prajnaparamita (Prajnaparamita, perfection of wisdom), and there is no one who can fully know it. Whether it is permanent or impermanent, real or unreal, existent or non-existent, such immeasurable meanings should be known. Answer: The meaning of this passage is precisely to explain that the name of wisdom cannot fully express the essence of Prajna, not that the name of Prajna should not be used as the name of wisdom. Why? The 'called wisdom' in the text is to cite the name that can be called. --------------------------------------------------------------------------------
Chinese
为智慧。般若甚深极重者是显般若之体离言绝虑。智慧轻薄者是明般若之名不离言虑。是故此名不能称体。又般若多智慧少者般若之体无量无边所知所证无限量故。智慧之名有限有量能称能知唯一名故。是故少名不称多体。次言般若利益处广者。是明般若之体利益处广。智慧之名所不能诠。是故言不可称。次言究竟尽知故名称者。是明智慧之体。名称于尽知而般若体都无所知。谓常无常虚实有无如是一切不可得故。是故言不可称。又释尽知体相故得以名称其体相。而般若相无能知者。常无常等不可得故。由是道理故不可称。以是四义释不可称。是显名体不得相称也。问般若之体无所知故尽知之名不得称者。则如前释言。无知义是慧义。是名可称般若之体。答无知之名亦不称体。直是遮诠不能表示故。但遮于知非表于无故。问若尔甚深极重之言是举其体故能表示。能表示故非不可称。若甚深言亦不称者何谓此言是举体耶。答甚深等言亦遮诠。但遮浅薄不得深故。是故此言亦不称体。然论主意向般若体而发此言。就般若名说轻薄言。为显是意故言举体。非谓甚深之言能称般若之体也。问若如是者前以十义释般若名。皆不称实般若之体。亦不称于般若之业。云何而言是持业释。答般若非然故不当诸名。而非不然故能当诸名。 现代汉语译本： 所谓‘智慧’（Prajna）深奥而厚重，指的是显现‘般若’（Prajna）的本体，它超越了言语和思虑。而‘智慧’轻薄，指的是阐明‘般若’的名称，它离不开言语和思虑。因此，这个名称不能完全代表本体。 此外，‘般若’多而‘智慧’少，是因为‘般若’的本体是无量无边的，所知所证是无限的。而‘智慧’的名称是有限的，能够称量和知晓的只是一个名称。因此，少的名称不能代表多的本体。 接下来，说‘般若’利益之处广泛，指的是‘般若’的本体利益之处广泛，而‘智慧’的名称无法完全诠释，所以说不可称量。 接下来，说‘究竟尽知故名称’，指的是‘智慧’的本体。名称可以用于‘尽知’，而‘般若’的本体却一无所知。因为无论是常与无常、虚与实、有与无，所有这些都是不可得的。因此，说不可称量。 又解释说，因为‘尽知’具有体相，所以可以用名称来称呼它的体相。而‘般若’的体相是无法被知晓的，因为常与无常等都是不可得的。由于这个道理，所以说不可称量。用这四种意义来解释‘不可称’，是为了表明名称和本体不能相互对应。 问：如果‘般若’的本体一无所知，所以‘尽知’的名称不能称量它，那么就像前面解释的那样，‘无知’的意义就是‘慧’的意义，这个名称可以称量‘般若’的本体吗？ 答：‘无知’的名称也不能完全代表本体，它只是遮盖性的诠释，不能完全表示本体。因为它只是遮盖了‘知’，而不是表达了‘无’。 问：如果这样，那么‘甚深极重’的说法是揭示了本体，所以能够表示本体，能够表示本体就不是不可称量。如果‘甚深’的说法也不能称量本体，那么这句话揭示的是什么呢？ 答：‘甚深’等说法也是遮盖性的诠释，只是遮盖了浅薄，不能达到深奥。因此，这句话也不能完全代表本体。然而，论主的意图是面向‘般若’的本体而说出这句话。就‘般若’的名称来说，‘轻薄’是为了显示这个意图，所以说是揭示了本体。并不是说‘甚深’的说法能够称量‘般若’的本体。 问：如果像这样，那么前面用十种意义来解释‘般若’的名称，都不能完全代表真实的‘般若’的本体，也不能完全代表‘般若’的作用。为什么说这是持业释呢？ 答：‘般若’并非如此，所以不适合所有的名称。但并非不是如此，所以能够适合所有的名称。