English
English version: ‘Wisdom’ (Prajna), being profound and weighty, refers to manifesting the essence of ‘Prajna’, which transcends words and thoughts. ‘Wisdom’ being light and thin, refers to elucidating the name of ‘Prajna’, which cannot be separated from words and thoughts. Therefore, this name cannot fully represent the essence. Furthermore, ‘Prajna’ being much and ‘Wisdom’ being little is because the essence of ‘Prajna’ is immeasurable and boundless, and what is known and realized is infinite. The name of ‘Wisdom’ is finite, and what can be measured and known is only a name. Therefore, the little name cannot represent the much essence. Next, saying that ‘Prajna’s benefits are extensive’ refers to the essence of ‘Prajna’ having extensive benefits, which the name of ‘Wisdom’ cannot fully express, so it is said to be immeasurable. Next, saying ‘named because of ultimately knowing completely’ refers to the essence of ‘Wisdom’. The name can be used for ‘knowing completely’, but the essence of ‘Prajna’ knows nothing at all. Because whether it is permanence or impermanence, reality or illusion, existence or non-existence, all these are unattainable. Therefore, it is said to be immeasurable. It is also explained that because ‘knowing completely’ has a form and characteristic, the name can be used to refer to its form and characteristic. But the form and characteristic of ‘Prajna’ cannot be known, because permanence and impermanence, etc., are unattainable. Due to this reason, it is said to be immeasurable. Explaining ‘immeasurable’ with these four meanings is to show that the name and essence cannot correspond to each other. Question: If the essence of ‘Prajna’ knows nothing, so the name of ‘knowing completely’ cannot measure it, then as explained earlier, the meaning of ‘unknowing’ is the meaning of ‘wisdom’, can this name measure the essence of ‘Prajna’? Answer: The name of ‘unknowing’ also cannot fully represent the essence, it is only a covering explanation, it cannot fully express the essence. Because it only covers ‘knowing’, but does not express ‘non-existence’. Question: If so, then the saying ‘profound and weighty’ reveals the essence, so it can represent the essence, and being able to represent the essence is not immeasurable. If the saying ‘profound’ also cannot measure the essence, then what does this sentence reveal? Answer: The sayings ‘profound’, etc., are also covering explanations, only covering shallowness, unable to reach profundity. Therefore, this sentence also cannot fully represent the essence. However, the intention of the author is to face the essence of ‘Prajna’ and say this sentence. In terms of the name of ‘Prajna’, ‘light and thin’ is to show this intention, so it is said to reveal the essence. It is not that the saying ‘profound’ can measure the essence of ‘Prajna’. Question: If it is like this, then the previous explanation of the name of ‘Prajna’ with ten meanings cannot fully represent the true essence of ‘Prajna’, nor can it fully represent the function of ‘Prajna’. Why is it said that this is a possessive compound? Answer: ‘Prajna’ is not like that, so it is not suitable for all names. But it is not not like that, so it can be suitable for all names. --------------------------------------------------------------------------------
Chinese
又持业释。且是假说非谓实然故不相违也。 第三释到彼岸义者。到彼岸义乃有众多。依此经论略出四义。一者从生死此岸到涅槃彼岸故名到彼岸如论释言。三乘之人以是般若到彼岸涅槃灭一切忧苦。以是义故名波罗蜜。二者从有相此岸到无相彼岸故名到彼岸。如论释言。是般若波罗蜜等以色心二法推求破坏不得坚实。以是义故名波罗蜜。三者从未满智此岸到究竟智彼岸故名到彼岸如论释言。彼岸名尽一切智慧边智。名不可破坏相。不可破坏相者即是如法性实际。以其实故不可破坏。是三事摄入般若中故名波罗蜜。四者从有此彼岸到无彼此岸。无所到故名到彼岸如下文言。此彼岸不度故名般若波罗蜜。金鼓经云生死涅槃皆妄见。能度无余故名波罗蜜。此四义中第一第三因中说果是有财释。第二第四说其已到是持业释也。若以此大慧度之名目能诠者是依主释也。 第四明说经因缘者。如论说云。问曰佛以何因缘故说摩诃般若波罗蜜经。诸佛之法不以无事及小因缘而自发言。譬如须弥山王不以无事及小因缘而动。今有何等大因缘故佛说是经。答中广出众多因缘。今撮其要略出六因。一为广示菩萨行故。二为不违诸天请故。三为欲断诸人疑故。四为欲治众生病故。五为欲说第一义谛故。六为欲伏诸论议师故。初 现代汉语译本： 又用持业释来解释。这只是假说，并非真实情况，所以不相违背。 第三种解释是到达彼岸的含义。到达彼岸的含义有很多种。根据这部经论，简略地列出四种含义。第一种是从生死此岸到达涅槃彼岸，所以称为到彼岸。如论中所解释的，三乘之人凭借这般若到达彼岸涅槃，灭除一切忧苦。因为这个缘故，称为波罗蜜（paramita，到彼岸）。第二种是从有相此岸到达无相彼岸，所以称为到彼岸。如论中所解释的，这般若波罗蜜等，用色心二法来推求破坏，得不到坚实的东西。因为这个缘故，称为波罗蜜。第三种是从未圆满的智慧此岸到达究竟的智慧彼岸，所以称为到彼岸。如论中所解释的，彼岸是指穷尽一切智慧的边际智慧。边际智慧是指不可破坏的相。不可破坏的相就是如法性实际。因为它的真实性，所以不可破坏。这三件事都摄入般若中，所以称为波罗蜜。第四种是从有此彼岸到达无彼此岸。因为没有到达任何地方，所以称为到彼岸，如下文所说。因为不度此彼岸，所以称为般若波罗蜜。金鼓经说，生死涅槃都是虚妄的见解。能够完全度过，所以称为波罗蜜。这四种含义中，第一种和第三种是从原因中说结果，是有财释。第二种和第四种是说已经到达，是持业释。如果用这大智慧来度过，作为能诠释的名目，就是依主释。 第四部分说明说经的因缘。如论中所说：‘问：佛以什么因缘来说《摩诃般若波罗蜜经》？诸佛的法则不是因为没有事情或者小因缘而自己发言。譬如须弥山王不是因为没有事情或者小因缘而震动。现在有什么样的大因缘，佛才说这部经？’答中广泛地列出众多因缘。现在摘取其中的要点，简略地列出六个因缘：一是为了广泛地指示菩萨的修行；二是为了不违背诸天的请求；三是为了想要断除众人的疑惑；四是为了想要医治众生的疾病；五是为了想要说第一义谛；六是为了想要降伏各种论议师。首先是...
English
English version: Furthermore, it is explained by 'Dharayakarma-vyutpatti' (possessive compound). It is merely a provisional designation, not an actual reality, and therefore not contradictory. The third explanation concerns the meaning of 'reaching the other shore'. The meaning of 'reaching the other shore' is manifold. According to this sutra and treatise, four meanings are briefly presented. First, it means reaching the 'Nirvana' (extinction of suffering) other shore from the 'Samsara' (cycle of rebirth) this shore, hence it is called 'reaching the other shore'. As the treatise explains, people of the three vehicles reach the 'Nirvana' other shore by means of this 'Prajna' (wisdom), extinguishing all sorrows and sufferings. For this reason, it is called 'Paramita' (perfection). Second, it means reaching the 'formless' other shore from the 'with form' this shore, hence it is called 'reaching the other shore'. As the treatise explains, this 'Prajnaparamita' (perfection of wisdom) and so on, by using the two 'Dharmas' (elements of existence) of 'form' and 'mind' to investigate and destroy, cannot obtain anything substantial. For this reason, it is called 'Paramita'. Third, it means reaching the 'ultimate wisdom' other shore from the 'unfulfilled wisdom' this shore, hence it is called 'reaching the other shore'. As the treatise explains, the 'other shore' means the 'ultimate wisdom' that exhausts all wisdom. 'Ultimate wisdom' means the 'indestructible aspect'. The 'indestructible aspect' is the 'suchness' (tathata) of 'Dharma-nature' (Dharmata), which is the actual reality. Because of its reality, it is indestructible. These three things are all included in 'Prajna', hence it is called 'Paramita'. Fourth, it means reaching the 'no this or other shore' from the 'having this and other shore'. Because there is nowhere to reach, it is called 'reaching the other shore', as the text below says. Because it does not cross this or the other shore, it is called 'Prajnaparamita'. The 'Golden Drum Sutra' says that 'Samsara' and 'Nirvana' are both false views. Being able to completely cross over, it is called 'Paramita'. Among these four meanings, the first and third explain the result from the cause, which is 'possessive compound'. The second and fourth say that it has already arrived, which is 'Dharayakarma-vyutpatti'. If using this great wisdom to cross over, as the name that can explain, it is 'dependent compound'. The fourth part explains the causes and conditions for speaking the sutra. As the treatise says: 'Question: For what causes and conditions did the Buddha speak the 'Mahaprajnaparamita Sutra' (Great Perfection of Wisdom Sutra)? The laws of the Buddhas are not to speak on their own without a matter or small cause. For example, 'Mount Sumeru' (the central mountain in Buddhist cosmology) does not move without a matter or small cause. Now, what great causes and conditions are there that the Buddha speaks this sutra?' The answer extensively lists many causes and conditions. Now, extracting the key points, six causes and conditions are briefly listed: First, it is to extensively instruct the practice of 'Bodhisattvas' (enlightenment beings); second, it is to not violate the requests of the 'Devas' (gods); third, it is to want to cut off the doubts of the people; fourth, it is to want to cure the diseases of sentient beings; fifth, it is to want to speak the 'first principle' (ultimate truth); sixth, it is to want to subdue the various debaters. First is... --------------------------------------------------------------------------------
Chinese
为广示菩萨行者如论说言。佛于三藏中广引种种譬喻为声闻说法。而不说菩萨道。唯中阿含本业经中佛记弥勒当得作佛。亦不说种种菩萨行。今欲为弥勒等广说诸菩萨行故说是经。二为不违诸天请者论说言。尔时菩萨菩提树下降魔众已得无上觉。是时三千大千世界主梵天王名尸弃。及色界诸天等释提桓因及欲界诸天等皆诣佛所请转法轮。亦念本愿及大慈悲故受请说法。诸法甚深者般若波罗蜜是。以是故说此经。三为欲断诸人疑者论云。有人疑佛不得一切智。所以者何。诸法无量无数云何一人能知一切法。佛住般若波罗蜜实相清净如虚空无量无数法中自发诚言。我是一切智人。欲断一切众生疑。以是故说此经。案云此中发诚言者谓不妄语。有长舌故。喻如世共知有长舌者如世典云舌长覆鼻必不妄语。依此比量证成道理证知如来所言非妄。是故如来有一切智以是断除众生疑也。四为欲治众生病者论云。一切众生为结使病之所烦恼。无始已来无人能治常为外道恶师所误。我今出世为大医王集诸法药汝等当服。以是故说此经。五为欲说第一义谛者论云。佛欲说第一义悉檀相故说是般若波罗蜜经。有四种悉檀何者为四。一者世界悉檀二者各各为人悉檀三者对治悉檀四者第一义悉檀。此四悉檀摄一切十二部经八万四千法藏。皆是实 现代汉语译本：为了广泛地向菩萨行者展示，如论中所说：佛在三藏中广泛引用各种譬喻为声闻说法，却不讲述菩萨道。只有《中阿含·本业经》中，佛预言弥勒（Maitreya，未来佛）将来会成佛，但也没有详细说明各种菩萨行。现在为了给弥勒等广泛讲述各种菩萨行，所以宣说这部经。 二是为了不违背诸天的请求，论中说：当时菩萨在菩提树下降伏魔众后，证得无上觉悟。这时，三千大千世界之主梵天王，名叫尸弃（Shikhi），以及诸天等，包括释提桓因（Shakra Devanam Indra，帝释天）和欲界诸天等，都来到佛所，请求佛转法轮。佛也因为忆念本愿和大慈悲心，所以接受请求说法。诸法甚深之处在于般若波罗蜜（Prajnaparamita，智慧到彼岸）。因此宣说此经。 三是为了断除人们的疑惑，论中说：有人怀疑佛没有获得一切智（Sarvajna，遍知一切），原因是什么呢？因为诸法无量无数，怎么可能有人能知晓一切法呢？佛安住于般若波罗蜜的实相清净中，如同虚空般无量无数，在法中自己发出诚实之言：‘我是一切智人。’为了断除一切众生的疑惑，所以宣说此经。按照论中的说法，这里‘发出诚实之言’是指不妄语。因为有长舌的缘故。譬如世间共知有长舌的人，如世俗典籍所说，舌头长到可以覆盖鼻子的人必定不妄语。依据这种比量来证明道理，可以证实如来所说的话不是虚妄的。所以如来具有一切智，以此来断除众生的疑惑。 四是为了医治众生的疾病，论中说：一切众生都被结使（Klesha，烦恼）之病所困扰。从无始以来，没有人能够医治，常常被外道恶师所误导。我现在出世，作为大医王，收集各种法药，你们应当服用。因此宣说此经。 五是为了宣说第一义谛（Paramartha-satya，胜义谛），论中说：佛想要宣说第一义悉檀（Siddhanta，究竟的结论）的相貌，所以宣说这部般若波罗蜜经。有四种悉檀，是哪四种呢？一是世界悉檀（Lokasiddhanta，世间悉檀），二是各各为人悉檀（Pudgala-abhipraya-siddhanta，为人悉檀），三是对治悉檀（Pratipaksa-siddhanta，对治悉檀），四是第一义悉檀。这四种悉檀涵盖了一切十二部经和八万四千法藏，都是真实的。