---
title: "金剛般若波羅蜜經講義 · 釋經題"
description: "金刚般若波罗蜜经讲义是近代著名佛教居士江味农对《金刚经》的权威注解。江味农（1872-1938）是民国时期佛学大家，精研般若经典。该书成书于20世纪30年代，系统阐释了《金刚经》的般若空性思想，结合中国传统文化进行深入浅出的讲解。内容涵盖经题释义、科判分析、经文逐句解说及修行要旨，突出\"应无所住而生其心\"的核心理念。作为汉传佛教重要经典注疏，该讲义既保持佛教正统性，又具有现代学术特征，在教内外享有盛誉，是研习《金刚经》的必备参考著作，对当代佛教义理研究影响深远。"
url: "https://rushiwowen.co/en/r/cmawfkt7a000ald04yqqciyk0"
---

般若綱要，含有三義。（一）謂般若為大乘佛法之綱要也。此義，諸大乘經論及古德箸述中，隨處可見。若博引之，累牘難盡。茲且捨繁就約以明之。取其易了也。夫大乘教義，深廣如海。然壹是以自度度他為本。自度度他，法門無量。然壹是以六波羅蜜為本。而施、戒、忍、進、定、五度，若離般若，非波羅蜜。是所謂六波羅蜜者，壹是以般若波羅蜜為本。然則般若為大乘佛法之綱要也，彰彰明矣。故大智度論曰：「般若波羅蜜，是諸佛母。諸佛以法為師。法者，即是般若波羅蜜。」大般若經曰：「摩訶般若波羅蜜，是諸菩薩摩訶薩母，能生諸佛。攝持菩薩。」可見所謂大乘最上乘者，唯一般若而已。除般若外，便無佛法。當知大小乘一切教義，皆自般若出。一切教義，間有與外道如儒家道家中最高之理論相近者。獨有般若，惟佛能證。惟佛能說。外道最高之理論，一遇般若，冰銷火滅矣。故華嚴會上，諸大菩薩讚曰：天上天下無如佛，十方世界亦無比，世間所有我盡見，一切無有如佛者也。知此，則三教同源之說，其荒謬何待言哉。知此，則學佛者苟不了徹般若，雖盡知種種教義，盡學種種法門，皆是捨本逐末，在枝葉上尋覓耳。豈能到彼岸乎。夫般若非他，理體本具之正智是也。理體者，實相般若也。正智者，觀照般若也。皆名般若者，顯其理外無智，智外無理，理智一如也。既曰學佛，首當開佛知見。云何為佛知見，般若是也。乃從來罕有學此者。或望而生怖，或無知妄談。此所以學佛者雖多，而證道者甚少也。豈但孤負佛恩，抑且孤負己靈。何以言之，如我世尊成道時，詫曰：「奇哉奇哉，大地眾生皆有如來智慧覺性。但因妄想，【校】『想』下舊版有『執著』二字，原稿無。不能證得。若無妄想執著，則無師智，自然智即時現前。」如來智慧覺性，即實相般若。妄想即分別心，第六識。執著，即我見，第七識。而觀照般若，即轉此二識者也。此二識轉，藏識及前五識皆轉矣。故曰：若無妄想執著，無師智，自然智，即時現前。此二智，即謂如來智慧覺性。因非外來，亦不可授人，故曰無師。因法爾本具，必須自覺自證，故曰自然。亦可配根本智後得智，或道種智一切智說。總之，凡夫所以為凡夫者，由於無始無明。無明猶言無智。故今欲超凡入聖，惟在開其正智耳。佛門中人有恆言曰：求開智慧。此語，正謂當開般若正智。亦即開佛知見。我世尊為一大事因緣，出現於世。何謂大事因緣，即是為一切眾生，開佛知見，示佛知見，俾得悟佛知見，入佛知見耳。乃眾生雖知求開智慧，而不明其所以然。教者，學者，一味尋枝覓葉。絕不知向般若門中問津。甚至相戒勿言。可悲之事，孰逾於此。違背佛旨，孰逾於此。誤法誤人，孰逾於此。自今而往，深願與諸善知識，昌明正義，極力弘揚也。

> The Essence of Prajñā Contains Three Meanings (1) Prajñā is the essential principle of Mahayana Buddhism. This meaning can be found everywhere in the major Mahayana sutras, treatises, and the writings of ancient masters. To cite extensively would be too lengthy. Therefore, let us set aside complexity and explain it simply, for the sake of clarity. The teachings of Mahayana are as deep and vast as the ocean. Yet, their single foundation is self-liberation and liberating others. The methods for self-liberation and liberating others are innumerable. Yet, their single foundation is the Six Pāramitās (Perfections). However, the five pāramitās—giving, discipline, patience, diligence, and meditation—if separated from Prajñā, are not true Pāramitās. Thus, among the Six Pāramitās, the single foundation is Prajñā Pāramitā. Therefore, it is abundantly clear that Prajñā is the essential principle of Mahayana Buddhism. Hence, the \*Great Treatise on the Perfection of Wisdom\* states: "Prajñā Pāramitā is the mother of all buddhas. Buddhas take the Dharma as their teacher. The Dharma is precisely Prajñā Pāramitā." The \*Great Prajñāpāramitā Sūtra\* states: "Mahāprajñāpāramitā is the mother of all great bodhisattvas, giving birth to all buddhas. It upholds and sustains the bodhisattvas." From this, it is evident that what is called the Great Vehicle, the Supreme Vehicle, is nothing other than Prajñā. Apart from Prajñā, there is no Buddha-Dharma. One should understand that all teachings, whether of the Great or Small Vehicle, arise from Prajñā. Among all teachings, some may resemble the highest theories of non-Buddhist traditions, such as Confucianism or Daoism. Only Prajñā can be fully realized by a buddha. Only a buddha can fully expound it. When the highest theories of non-Buddhist traditions encounter Prajñā, they melt like ice and are extinguished like fire. Therefore, at the \*Avataṃsaka\* assembly, the great bodhisattvas praised: "In the heavens above and the world below, none is like the Buddha. Throughout the ten directions of the world, there is no equal. I have seen all that exists in the world; nothing compares to the Buddha." Understanding this, how absurd is the claim that the three teachings (Buddhism, Confucianism, Daoism) share the same source! Understanding this, if a student of Buddhism does not thoroughly comprehend Prajñā, even if they know all kinds of doctrines and study all kinds of methods, they are neglecting the root for the branches, searching among the leaves. How can they reach the other shore? What, then, is Prajñā? It is the innate, correct wisdom of the true principle. The true principle is the Prajñā of Reality (\*實相般若\*). The correct wisdom is the Prajñā of Contemplative Insight (\*觀照般若\*). Both are called Prajñā to show that principle is not separate from wisdom, and wisdom is not separate from principle; principle and wisdom are one. Since we speak of learning the Buddha's way, the foremost task is to open the Buddha's knowledge and vision. What is the Buddha's knowledge and vision? It is Prajñā. Yet, from ancient times until now, few have studied this. Some are terrified upon hearing of it; others discuss it ignorantly and recklessly. This is why, although many study Buddhism, few realize the Way. Not only do they fail the Buddha's kindness, they also fail their own innate spiritual nature. Why is this? When our World-Honored One attained enlightenment, he exclaimed in wonder: "How astonishing! All beings of the great earth inherently possess the Tathāgata's wisdom and enlightened nature. It is only because of deluded thinking<note>\[Collation note\]: After 'thinking,' the old edition had the two characters 'and attachment' (執著). The original manuscript does not have them.</note> that they cannot realize it. If there were no deluded thinking and attachment, the untaught wisdom and spontaneous wisdom would immediately appear before them." The Tathāgata's wisdom and enlightened nature is the Prajñā of Reality. Deluded thinking is the discriminating mind, the sixth consciousness. Attachment is the view of self, the seventh consciousness. The Prajñā of Contemplative Insight is precisely what transforms these two consciousnesses. When these two consciousnesses are transformed, the storehouse consciousness and the first five consciousnesses are all transformed. Therefore it is said: "If there were no deluded thinking and attachment, the untaught wisdom, spontaneous wisdom, would immediately appear before them." These two wisdoms refer to the Tathāgata's wisdom and enlightened nature. Because they are not obtained from outside, nor can they be given by another, they are called "untaught." Because they are inherently complete and must be personally realized and personally verified, they are called "spontaneous." They can also be correlated with fundamental wisdom and subsequent wisdom, or with the wisdom of the path and the wisdom of all modes. In summary, the reason ordinary beings are ordinary beings is due to beginningless ignorance (\*無明\*). Ignorance means lack of wisdom. Therefore, the only way to transcend the ordinary and enter the sagehood is to open this correct wisdom. Buddhists often say: "I seek to open wisdom." This statement correctly means one should open the correct wisdom of Prajñā, which is to open the Buddha's knowledge and vision. Our World-Honored One appeared in the world for one great purpose and cause. What is this great purpose and cause? It is precisely to open the Buddha's knowledge and vision for all beings, to show them the Buddha's knowledge and vision, enabling them to awaken to the Buddha's knowledge and vision and enter into the Buddha's knowledge and vision. Yet, although beings know to seek to open wisdom, they do not understand the reason for it. Teachers and students alike merely search among the branches and leaves. They absolutely do not know to seek entry through the gate of Prajñā. They even warn each other not to speak of it. What could be more lamentable than this? What could be more contrary to the Buddha's intent than this? What could be more misleading to the Dharma and to people than this? From now on, I deeply wish to join with all virtuous friends in clarifying this true meaning and vigorously propagating it.

（二）所謂般若綱要者，謂即般若而明其綱要也。如上引大智度論所言，佛法即是般若。可見般若一門，攝義無量。若不明其綱要，未免泛濫無歸。前人有宗第一義空立說者。有宗二諦立說者。有宗八不立說者。其說至不一也。第一義，即謂本性。性為絕待之體，故曰第一義。性體空寂，故曰第一義空。此義，是明般若綱要，在於破我除執。必須我法俱遣，情執盡空。所謂得無所離，即除諸幻。而後實相現前也。二諦者，俗諦也，真諦也。俗，謂世俗。真，謂真實。諦者，精審確當之意。謂世間之事相，凡俗見以為審確，是名俗諦。真實之理性，聖智乃知其審確，是名真諦。若約佛法言，凡明諸法緣生之義者，曰俗諦。何以故？以世俗未悟本性，逐相而轉。因曉以一切諸法但是緣生，有即非有，其義決定故。凡明緣生即空之義者，曰真諦。何以故？以聖智即虛妄相見真實性。故洞然一切諸法非有而有，當體皆空，其義决定故。龍樹菩薩曰：「為世諦故，說有眾生。為第一義諦故，說眾生無所有。」世諦，即俗諦。第一義諦，即真諦也。由此可知，俗諦明即空之有也；真諦明即有之空也。又曰：「諸佛依二諦，為眾生說法。」故嘉祥大師曰：佛法不出二諦，二諦賅攝一切佛法也。夫般若本攝一切佛法盡。而曰佛依二諦說法，則般若綱要不出二諦也明矣。蓋般若要旨，為令空有不著，以合中道第一義。真俗二諦，正明此義者也。

> (2) On the Essence of Prajna: This means clarifying the essential principles within prajna itself. As cited earlier from the \*Mahāprajñāpāramitāśāstra\*, the Buddha’s teachings are prajna. Thus, the subject of prajna encompasses boundless meanings. Without grasping its essential principles, one risks becoming lost in a flood of ideas. Previous masters have explained it based on the standpoint of Ultimate Truth Emptiness, some based on the Two Truths, and others based on the Eight Negations. Their explanations are far from uniform. Ultimate Truth refers to inherent nature. Nature is the absolute, unconditioned essence, hence it is called the Ultimate Truth. The essence of nature is empty and tranquil, hence it is called Ultimate Truth Emptiness. This principle clarifies that the essence of prajna lies in dismantling the self and eliminating attachments. It is necessary to let go of both self and phenomena, completely emptying emotional clinging. As it is said, "By attaining non-attainment, all illusions are removed." Only then does true reality appear. The Two Truths are: conventional truth and ultimate truth. "Conventional" refers to worldly conventions. "Ultimate" refers to true reality. "Truth" means precise, accurate, and certain. It is said that worldly phenomena, which ordinary people consider certain and real, are called conventional truth. The true principle of reality, which only the wisdom of sages knows to be certain, is called ultimate truth. In terms of the Buddha’s teachings, whatever clarifies the principle of dependent origination of all phenomena is called conventional truth. Why? Because ordinary people, not yet awakened to inherent nature, chase after appearances. Therefore, they are taught that all phenomena are merely dependently arisen—existing yet not truly existing—a principle that is decisive. Whatever clarifies the principle that dependent origination is emptiness is called ultimate truth. Why? Because the sage’s wisdom perceives the true nature within illusory appearances. Thus, it is clearly seen that all phenomena, though not existent, appear to exist, and are empty in their very essence—a principle that is decisive. The Bodhisattva Nāgārjuna said: "For the sake of conventional truth, it is said that sentient beings exist. For the sake of ultimate truth, it is said that sentient beings have no existence." Conventional truth is worldly truth; ultimate truth is the highest truth. From this, we can understand: conventional truth clarifies the existence that is emptiness; ultimate truth clarifies the emptiness that is existence. He also said: "All Buddhas rely on the Two Truths to teach sentient beings." Therefore, Master Jiaxiang stated: The Buddha’s teachings do not go beyond the Two Truths; the Two Truths encompass all Buddha Dharma. Now, prajna inherently encompasses all Buddha Dharma. And since it is said that the Buddha taught based on the Two Truths, it is clear that the essential principles of prajna lie within the Two Truths. Indeed, the core purpose of prajna is to enable non-attachment to emptiness and existence, thereby aligning with the Middle Way of Ultimate Truth. The Two Truths of conventional and ultimate precisely elucidate this principle.

八不者，所謂不生不滅、不斷不常、不來不去、不一不異。因迷八不之淺深，而成六道。因悟八不之淺深，而有三乘。蓋一切眾生，計執生滅斷常一異來去等相而著有，故謂之迷。三乘中人，雖不執生滅諸相，而又著於不生不滅等，以偏於空。故佛說八不之義，正令洞明乎二諦。二諦明，而後中道顯也。而第一義空之義，亦是令空有俱空。而後一切不著，中道圓明。由是觀之，第一義空、二諦、八不，說雖不同，而義顯中道則同。然則般若之綱要非他，即是令於空有二邊，遣蕩情執，務令罄盡，以顯圓融中道耳。換言之。佛說般若，在令一切妄想執著之眾生，開其理體本具之正智，以明其無明，覺其不覺。俾無相無不相之實相，空不空之如來藏，現前，同證如來智慧覺性耳。此正我本師出現於世之大事因緣也。是則般若法門，乃最上乘。令一切眾生乘之，而直至佛地者耳。由是言之。與其別別舉義，明其綱要。何若曰：金剛般若經，實為般若部之綱要。尤為要言不繁。何以故？本經無法不攝，無義不彰。上舉二諦、八不、第一義空諸義，一一具足故。如曰：無我相，無法相，亦無非法相等，第一義空之義也。滅度所有一切眾生，俗諦也。實無眾生得滅度，真諦也。行於布施，俗諦也。於法無住，真諦也。乃至不應取法，不應取非法，即非，是名，等等。全經所說，無往非明二諦之義者。至令菩薩通達無我、法，在於開佛知見。入後所說，則皆不一不異不斷不常不來不去不垢不淨等義，以顯諸法空相，是法平等。夫諸法空相，是法平等，即所謂不取於相，如如不動也。而令學人如是演說，如是受持。豈非以如是等義，為般若之綱要乎哉。不但此也。如上引大般若經、大智度論之言曰：「般若能生諸佛，攝持菩薩，佛法即是般若。」是指示佛法要領，不出般若也。而本經則曰：「一切諸佛，及諸佛阿耨多羅三藐三菩提法，皆從此經出。」其指示般若要領全在此經，不尤昭昭明明乎。佛說般若，前後共十六會。義豐文富。聞西藏譯文至千卷之多。中文簡括，亦有六百卷。內典中卷帙最大者，惟般若部。讀誦已難，遑論演說受持。故於第九會，由博而約，特說此經。羅什大師師弟，譯成華文，並加入魏譯之數行計之，止五千八百三十七字耳。不但般若要旨，盡在裏許。且得此一卷，一切佛法無不在握矣。何以故？此卷為般若之綱，般若為一切佛法之綱故。故必一切佛法通，而後此經可通。何以故？因網乃得綱故。然亦必此經之義趣深解，而後一切佛法頭頭是道。何以故？綱舉則目張故。當如是知也。此一卷經，既為三藏之綱。其關繫重要，可知。其義蘊之玄廓，條理之繁密，亦由是而可知。且以少文而攝多義。幸得譯人筆妙，方足以傳之。是以經中一句一字，皆關宏旨。即一名稱，一結集者標舉之詞，亦含精義。少少忽略，義便難通。自譯傳之後，禪宗五祖，六祖，極力宏揚。遂爾家喻戶曉，流通不絕。雖多未明其義。而學佛者蓋無有不讀此經者也。各佛教國中，未見其比。即此觀之，足見吾國眾生，深蒙佛護，良堪慶慰。何以故？此經流傳不絕，便是佛種不斷故。自今而後，當於云何演說，云何受持，特別加意。乃足以少報佛恩，及翻譯此經，流通此經者之恩也。荷擔如來，當得菩提，願與諸君共勉之。

> The Eight Negations are: neither arising nor ceasing, neither permanence nor annihilation, neither coming nor going, neither identity nor difference. Due to the varying depths of delusion regarding the Eight Negations, the six realms of existence are formed. Due to the varying depths of awakening regarding the Eight Negations, the three vehicles are established. All sentient beings cling to the characteristics of arising and ceasing, permanence and annihilation, identity and difference, coming and going, and thus become attached to existence—this is called delusion. Those within the three vehicles, though they do not cling to the characteristics of arising and ceasing, etc., become attached to non-arising and non-ceasing, etc., and thus lean toward emptiness. Therefore, the Buddha expounded the meaning of the Eight Negations precisely to enable a thorough understanding of the Two Truths. When the Two Truths are clarified, then the Middle Way is revealed. The meaning of the Ultimate Emptiness is also to empty both emptiness and existence, so that thereafter there is no attachment to anything, and the Middle Way is perfectly illuminated. From this perspective, although the Ultimate Emptiness, the Two Truths, and the Eight Negations are explained differently, they share the same purpose of revealing the Middle Way. Thus, the essential point of Prajñā is none other than to enable the relinquishment of emotional attachments to the two extremes of emptiness and existence, ensuring they are utterly exhausted, thereby revealing the harmonious Middle Way. In other words, the Buddha's teaching of Prajñā is to enable all sentient beings entangled in false views and attachments to open the innate true wisdom of the principle-substance, to illuminate their ignorance, and awaken their unawakened state. So that the true reality, which is without characteristics yet not without characteristics, and the Tathāgatagarbha, which is empty yet not empty, may manifest, enabling all to realize the Tathāgata's wisdom and enlightened nature. This is precisely the great cause and condition for which our original teacher appeared in the world. Therefore, the Prajñā Dharma gate is the supreme vehicle, enabling all sentient beings to ride it and proceed directly to the Buddha stage. Hence, rather than separately listing meanings to clarify its essential points, would it not be better to say: The \*Diamond Prajñāpāramitā Sūtra\* is indeed the essential compendium of the Prajñā corpus, and this is especially succinct. Why? This sūtra encompasses all dharmas and illuminates all meanings. The aforementioned meanings of the Two Truths, the Eight Negations, and the Ultimate Emptiness are each fully present within it. For example: "There is no mark of self, no mark of dharma, nor is there a mark of no-dharma," etc.—this is the meaning of Ultimate Emptiness. "Liberating all sentient beings" is the conventional truth. "Truly there are no sentient beings attaining liberation" is the ultimate truth. "Practicing giving" is the conventional truth. "Having no abode in dharmas" is the ultimate truth. And further: "One should not grasp at dharma, nor should one grasp at no-dharma," "it is not..., it is called...," and so on. All that is taught throughout the sūtra everywhere clarifies the meaning of the Two Truths. As for enabling bodhisattvas to fully comprehend the selflessness of persons and dharmas, this lies in opening the Buddha's knowledge and vision. The teachings that follow all pertain to the meanings of neither identity nor difference, neither permanence nor annihilation, neither coming nor going, neither defilement nor purity, etc., to reveal the empty nature of all dharmas and the equality of dharmas. The empty nature of all dharmas and the equality of dharmas is precisely what is meant by "not grasping at marks, thus unmoving." And it instructs learners to expound thus and uphold thus. Does this not indicate that such meanings constitute the essential points of Prajñā? Moreover, as cited earlier from the \*Mahāprajñāpāramitā Sūtra\* and the \*Mahāprajñāpāramitā Śāstra\*: "Prajñā can give birth to all Buddhas, it sustains bodhisattvas, and the Buddha-Dharma is precisely Prajñā." This indicates that the essential points of the Buddha-Dharma are none other than Prajñā. And this sūtra states: "All Buddhas and the anuttarā-samyak-saṃbodhi Dharma of all Buddhas arise from this sūtra." Its indication that the essential points of Prajñā are entirely within this sūtra is even more clearly evident. The Buddha's teachings on Prajñā were delivered in sixteen assemblies. Their meaning is rich and the text voluminous. It is said the Tibetan translation amounts to a thousand volumes. The Chinese translation, being more concise, still comprises six hundred volumes. Among Buddhist scriptures, the Prajñā corpus has the largest number of volumes. Merely reading and reciting it is difficult, let alone expounding and upholding it. Therefore, in the ninth assembly, moving from the extensive to the concise, the Buddha specifically taught this sūtra. When the Venerable Master Kumārajīva and his disciples translated it into Chinese, and including several lines from the Wei Dynasty translation, it totals only 5,837 characters. Not only are the essential tenets of Prajñā entirely contained herein, but with this one volume, all Buddha-Dharma is within one's grasp. Why? Because this volume is the guiding principle of Prajñā, and Prajñā is the guiding principle of all Buddha-Dharma. Therefore, one must first comprehend all Buddha-Dharma before this sūtra can be comprehended. Why? Because the guiding principle is obtained through the net. Yet, one must also deeply understand the meaning and purport of this sūtra before all Buddha-Dharma becomes clear in every aspect. Why? Because when the guiding principle is raised, the meshes of the net open. This should be understood as such. Since this single volume of scripture is the guiding principle of the Tripiṭaka, its crucial importance can be known. The profundity and vastness of its meanings, and the complexity and intricacy of its structure, can also be understood from this. Moreover, it uses few words to encompass many meanings. Fortunately, the translators' skillful writing was able to convey it. Therefore, every sentence and every character in the sūtra relates to its grand purport. Even a single name or a term used by the compilers contains profound meaning. The slightest neglect will make the meaning difficult to penetrate. After its translation and transmission, the Fifth and Sixth Patriarchs of the Chan school vigorously propagated it. Consequently, it became known to every household and circulated without cease. Although many may not understand its meaning, there is hardly any Buddhist practitioner who does not read this sūtra. Among Buddhist countries, none compare in this regard. From this alone, it is evident that the sentient beings of our land are deeply protected by the Buddha, truly a cause for celebration and gratitude. Why? Because the uninterrupted circulation of this sūtra means the Buddha-seed remains unbroken. From now on, we should pay special attention to how to expound it and how to uphold it. Only then can we minimally repay the kindness of the Buddha, and the kindness of those who translated this sūtra and circulated it. Those who shoulder the Tathāgata's work shall attain Bodhi. May we encourage one another in this endeavor.

（三）謂即金剛般若而明其綱要也。本經之綱要無他，遣除妄想執著是已。蓋如來智慧覺性，一切眾生，人人本具，個個不無。但為妄想執著所障，不能證得。佛為一大事因緣出世者，為此事也。一切佛法，無非破執除障之法門也。而本經所說，尤為直捷了當。譬如金剛寶劍，依此而行，可以直下斷除者也。妄想，即是分別心。執著分為兩種：執五蘊色身為我，名曰人我執。簡言之，曰我執。執著一切諸法，名曰法我執。簡言之，則曰法執。我執不除，生煩惱障。法執不除，生所知障。總名惑障。由惑造業，則為業障。因業受苦，名曰苦障，亦名報障。我法二執。細分之，又有分別、俱生之別。起心分別，因而執著者，為分別我法二執。故粗。并未有意分別，而執著之凡情隨念俱起者，為俱生我法二執。故細。此是多生以來，習氣種子，蘊在八識田中，故爾隨念即起，最為難除。當知妄想執著，由於無始無明。而般若，則為理體正智。智開，則無明者明矣。無明明，則妄想執著自斷矣。故學佛首當開示悟入佛之知見。佛之知見，即是般若正智也。無論修何法門，皆須致力於此。故一切法不能離般若也。修淨土念佛，亦然。經云：心淨則土淨。妄想執著不除，心何由淨耶。古德言，愛不重不生娑婆。情執我見，實為愛根。故求生淨土，必應從此下手。所謂老實念佛者，老實二字，必當注意。世間一切染緣，攀緣不息，云何能老實乎。由此可知，般若淨土，初非二事。此經，實一切學人出妄之宏綱，淨心之樞要也。茲不過略談大旨，詳見下三依五重釋題中。古人將釋一經，先說玄義，亦曰玄談。玄者，深也，又懸也。謂將經中深義，提要鈎玄而先談之。使聞者得知大要，入文時乃有頭緒也。故玄談云者，猶言提要。正一經之綱要所在也。今故依天台例，開為五重說之。上來初說般若綱要竟。

> (3) This refers to elucidating the essential principles through the Vajra Prajñāpāramitā. The essential principles of this sutra are none other than the elimination of delusive thoughts and attachments. For the wisdom and enlightened nature of the Tathāgata is inherently possessed by all sentient beings; each and every one has it within. However, it is obscured by delusive thoughts and attachments, preventing its realization. The Buddha appeared in this world for this very great matter and cause. All Buddhist teachings are nothing but methods to break through attachments and remove obstructions. And what is spoken in this sutra is especially direct and straightforward. Like a vajra sword, by relying on and practicing it, one can directly sever them. Delusive thoughts are the discriminating mind. Attachments are divided into two kinds: attachment to the five aggregates and the physical body as a self is called the attachment to a person, or simply, self-attachment. Attachment to all dharmas is called attachment to dharmas, or simply, dharma-attachment. If self-attachment is not removed, it gives rise to affliction-obstructions. If dharma-attachment is not removed, it gives rise to knowledge-obstructions. Together they are called delusion-obstructions. From delusion, karma is created, resulting in karma-obstructions. Due to karma, suffering is experienced, called suffering-obstructions, also known as retribution-obstructions. The two attachments of self and dharmas can be further subdivided into the distinction of discriminative and innate. Those that arise from mental discrimination and thus become attachments are the discriminative attachments to self and dharmas; they are coarse. Those that arise along with thoughts even without intentional discrimination, due to habitual ordinary feelings, are the innate attachments to self and dharmas; they are subtle. These are the habitual seeds accumulated over many lifetimes, stored in the field of the eighth consciousness, therefore they arise together with thoughts and are the most difficult to remove. It should be understood that delusive thoughts and attachments arise from beginningless ignorance, while prajñā is the fundamental principle of right wisdom. When wisdom opens, then ignorance becomes enlightenment. When ignorance becomes enlightenment, then delusive thoughts and attachments are naturally severed. Therefore, in learning the Buddha's way, the foremost task is to open, reveal, awaken to, and enter the Buddha's knowledge and vision. The Buddha's knowledge and vision is precisely the right wisdom of prajñā. Regardless of which Dharma door one cultivates, effort must be directed toward this. Thus, no Dharma can be separated from prajñā. This is also true for cultivating the Pure Land practice of Buddha-recitation. The sutra says: "When the mind is pure, the land is pure." If delusive thoughts and attachments are not removed, how can the mind become pure? Ancient masters said, "If affection were not heavy, one would not be born in Sahā." Emotional attachments and self-view are indeed the root of affection. Therefore, those seeking rebirth in the Pure Land must start from this point. As for what is called "earnest recitation of the Buddha's name," the two words "earnest" must be carefully noted. How can one be earnest when entangled with all worldly defiling conditions, ceaselessly clinging and grasping? From this, it can be understood that Prajñā and the Pure Land are not two separate matters from the outset. This sutra is truly the great guiding principle for all learners to emerge from delusion and the pivotal key to purifying the mind. Here, we have only briefly discussed the main purport; details will be found in the following explanation of the title according to the three dependencies and fivefold analysis. When the ancients were about to explain a sutra, they would first discuss its profound meaning, also called profound discourse. "Profound" means deep, and also means to suspend or highlight. It refers to extracting and highlighting the deep meaning of the sutra and discussing it first, so that listeners may grasp the main points and have a clear thread when entering the text. Therefore, "profound discourse" means, as it were, an outline—precisely where the essential principles of a sutra lie. Now, following the Tiantai example, we will open this into five sections for explanation. The initial discussion on the essential principles of Prajñā is now concluded.

（丙）次，明融會各家。

> Next, we clarify the integration of various schools of thought.

解釋佛經之書，各宗俱備，且皆流傳不失者，莫過此經。有彌勒菩薩之頌，有無著、天親、功德施三菩薩之論。但譯筆晦澀，頗不易讀。且各就所見發揮。往往有乍視之，若與經義相反，而實相成者。其精妙之處，非後賢所及也。須向大處深處領取。若死在句下，拘執文字，一一與經文比附，反增障礙。圭峯之論疏纂要，即犯此病。功德施論題即妙。曰：金剛破取著，不壞假名論。全經要旨，盡在裏許矣。吾土註此經最早者，為羅什入室弟子僧肇。著墨不多，但略詮釋一二要旨而已。然不刊之作也。六朝時註釋至今仍存者，有三論宗嘉祥，天台宗智者兩師之疏。嘉祥一生精力，在於三論，所有箸述，無一不精。而金剛經義疏，則不經意之作。或為門弟子隨意錄存，未經審訂者，亦未可知。因多閑文，筆亦蕪雜。與嘉祥其他箸作，殊不相類故也。智者之釋，全依肇註。偶有一二處，略加疏通耳。智者以三諦發揮一切經。獨於此經，宗二諦說之。而於是名之言，皆作假名會。祖師法眼，令人欽服。不解台家子孫，何故不遵祖訓也。豈未見此書耶。智者疏清末始由楊仁山居士向日本請歸刻之。唐時法相宗窺基，亦有註釋，多述法相。復有釋慧淨之註，精湛處不亞肇公。古註中，當以肇慧為最佳矣。華嚴宗圭峯，作論疏纂要。雖是精心結撰，惜拘牽論文，經義反晦。宋時有長水師，作刊定記，以釋圭峯纂要。依文解義，甚詳也。禪宗祖師，亦有說經之作。如唐之六祖，元之中峯，明之憨山。然皆寥寥短篇，無甚發揮。明末，天台宗蕅益，作金剛破空論。蓋有為而作，亦可備一格也。此外宋明清時，出家在家之釋此經者，所在多有。不無一二道著語，精審則未能也。清初有台宗溥畹之心印疏，以三諦說經，語多坐實，殊違經旨，獨科判間有可取處。又有華嚴宗達天之新眼疏，間有精到，能發前人所未發者。以信解行證判經，見地尤卓。他如五十三家註等，駁雜不純，不足觀也。今番演說此經，重在將經中精深微妙之旨趣，一一剖而出之。向來視為大乘初門者，一一言其究竟，歸於圓融。向不經意之處，則為闡發其宏旨。向謂重複之語，則為抉擇其淺深。於前後義蘊關連鈎鎖之處，皆一一道出所以然，而貫通之。於所有觀門，行門，指示修功處，不敢一字忽略。務令聞者得以入手。多引他經，互相證明。以便得所會通。精要處，且融歸淨土，以破向來歧視之病。自愧學力疏淺，不足以說此深經。然大願所在，實欲人人明了般若真實義，庶不致於怕談、妄談、淺談云爾。若上舉前賢論疏中精要之說，皆一一擇取而融納之。但不必襲其面貌，拘其文字耳。上來次明融會各家已竟。

> Among the scriptures of Buddhism, each school possesses its own, yet none are as widely circulated and preserved as this sutra. It contains the verses of Maitreya Bodhisattva and the commentaries of the three bodhisattvas Asaṅga, Vasubandhu, and Guṇamati. However, the translation is obscure and rather difficult to read. Moreover, each author expounds according to their own insight. Often, at first glance, a point may appear contrary to the sutra's meaning, yet in reality, it complements it. The profound subtleties within are beyond what later scholars have achieved. One must grasp the meaning from its broader and deeper dimensions. If one clings rigidly to the literal phrases, adhering stubbornly to the words and forcing a one-to-one correspondence with the sutra text, it only increases obstacles. Guifeng's \*Commentary and Compendium\* suffers precisely from this fault. The title of Guṇamati's commentary is excellent indeed. It is called: \*The Diamond that Shatters Grasping, the Treatise on the Indestructibility of Provisional Names\*. The essential purport of the entire sutra is fully contained therein. In our land, the earliest commentary on this sutra was by Sengzhao, a direct disciple of Kumārajīva. His writing is not extensive, merely briefly elucidating one or two key principles. Yet it is an authoritative work that cannot be altered. Among the commentaries from the Six Dynasties period that survive to this day are the subcommentaries by Master Jiaxiang of the Sanlun School and Master Zhiyi of the Tiantai School. Jiaxiang devoted his life's energy to the Three Treatises, and all his writings are without exception profound. However, his \*Commentary on the Meaning of the Diamond Sutra\* seems to be an unpolished work. Perhaps it was casually recorded by his disciples and never reviewed, as it contains much extraneous text and the writing is rough and杂乱, unlike Jiaxiang's other works. Zhiyi's explanation follows Sengzhao's commentary entirely. Only in one or two places does he slightly elaborate. Zhiyi employs the Three Truths to elucidate all sutras, yet for this sutra alone, he explains it according to the Two Truths. Regarding the term "provisional names," he consistently interprets it as "conventional designations." The Dharma eye of the Patriarch is truly admirable. It is puzzling why the later descendants of the Tiantai School did not follow the ancestral teaching. Could it be they never saw this work?<note>Zhiyi's subcommentary was only brought back from Japan and printed by the layman Yang Renshan in the late Qing dynasty.</note> During the Tang dynasty, Kuiji of the Faxiang School also composed a commentary, emphasizing the characteristics of dharmas. There is also the commentary by Shi Huijing, whose depth and brilliance are not inferior to Sengzhao's. Among ancient commentaries, those by Sengzhao and Huijing should be considered the finest. Guifeng of the Huayan School composed the \*Commentary and Compendium\*. Although it is a meticulously crafted work, it is regrettable that it is constrained by the treatise's text, thereby obscuring the sutra's meaning. In the Song dynasty, Master Changshui wrote the \*Revised Record\* to explain Guifeng's \*Compendium\*. It follows the text and explains the meaning in great detail. Patriarchs of the Chan School also produced works explaining the sutra, such as the Sixth Patriarch of the Tang, Zhongfeng of the Yuan, and Hanshan of the Ming. However, these are all brief pieces with little elaboration. In the late Ming, Ouyi of the Tiantai School wrote the \*Diamond Shattering Emptiness Treatise\*. It was composed for a specific purpose and can be considered as representing one perspective. Furthermore, during the Song, Ming, and Qing dynasties, numerous monastics and laypeople explained this sutra. While not without a few insightful statements, they lack thoroughness and precision. In the early Qing, Puwǎn of the Tiantai School wrote the \*Seal of the Heart Subcommentary\*, explaining the sutra using the Three Truths. His language often tends to be overly concrete, greatly deviating from the sutra's intent, though his structural analysis occasionally has merit. There is also the \*New Insight Subcommentary\* by Datian of the Huayan School, which at times is precise and penetrating, bringing forth points not previously expressed by others. His division of the sutra into faith, understanding, practice, and realization is particularly outstanding. Others, such as the \*Commentary by Fifty-Three Masters\*, are mixed and impure, not worthy of attention. This current exposition of the sutra focuses on dissecting and bringing forth each of the profound and subtle meanings within the sutra. Points traditionally regarded as preliminary to the Mahāyāna will be explained in their ultimate sense, returning to perfect harmony. Passages usually overlooked will have their profound purport elucidated. Phrases considered repetitive will have their varying depths discerned. Regarding the interconnected and interlocking points of meaning throughout the text, the reasons will be clearly explained and integrated. For all gates of contemplation and practice, and instructions on cultivation, not a single word will be neglected, ensuring listeners can find a point of entry. Many other sutras will be cited for mutual verification, facilitating comprehension and interconnection. Essential points will be integrated with the Pure Land teaching to dispel the longstanding prejudice of viewing them as separate. I am ashamed of my shallow learning, inadequate for explaining such a profound sutra. However, my great vow is that everyone may understand the true meaning of prajñā, so that they will not fear to speak of it, speak of it erroneously, or speak of it superficially. As for the profound and essential theories from the aforementioned commentaries of former worthies, they will all be selected and incorporated, but without necessarily adopting their outward form or being constrained by their exact wording. Thus, the explanation of harmonizing the various schools is now complete.

（丙）三，依五重釋題，分二：（丁）初，總解科意。

> (3) Third, following the fivefold explanation of the title, divided into two parts: (D) First, general interpretation of the outline's meaning.

五重者，名、體、宗、用、相。依者，台宗智者大師說法華經經題，約名體宗用相，開為五重，以發揮經中要旨，最為簡明。少一重不得。多一重亦不必。故今依之也。此之五重，次第相生。夫一經必有一經特立之名。名者，所以標一經之概要，以顯其異於他經者也。故第一重為釋名。名者實之賓也。既標此名，必有其實，非虛立也。故次顯體。體者，實體。即經名之主體也。因名核實矣。然非修觀行，仍屬空名。而依體起修，必明宗趣。故三明宗。宗者，修宗。謂修行之旨趣也。既已真修，必得其用。故四論用。用者，功效之意。佛隨眾生根機之大小利鈍，說種種法以教化之。故經教即有大小偏圓漸頓之殊。如華嚴宗，判為小、始、終、頓、圓，五種教相；天台判為藏、通、別、圓，四種化法，頓、漸、祕密、不定，四種化儀是也。一經之名、體、宗、用，四重玄義既明，則其屬於何種教相，亦可得而了然矣。故第五重為判教相也。今依五重之次第，開為五科。

> The five aspects are: name, essence, principle, function, and classification. The basis for this is that the Tiantai patriarch, Master Zhiyi, in explaining the title of the Lotus Sutra, employed these five aspects—name, essence, principle, function, and classification—to elucidate the essential meaning of the sutra, which is the most concise and clear approach. One aspect cannot be omitted, nor is there any need for more. Therefore, we now follow this method. These five aspects arise in sequential order. A sutra must have a uniquely established name. The name serves to indicate the general outline of a sutra, revealing how it differs from other sutras. Thus, the first aspect is the explanation of the name. The name is the guest of the reality. Since this name is established, there must be a reality corresponding to it; it is not merely an empty designation. Therefore, the next step is to reveal the essence. The essence is the true substance, which is the principal reality of the sutra's name. The reality is examined through the name. However, without cultivating contemplative practice, it remains merely an empty name. Cultivation based on the essence must clarify the principle and aim. Thus, the third aspect is to clarify the principle. The principle refers to the guiding aim of cultivation, meaning the purpose of practice. Once genuine cultivation is undertaken, its function is inevitably realized. Therefore, the fourth aspect discusses the function. Function refers to efficacy. The Buddha, according to the varying capacities—great or small, sharp or dull—of sentient beings, teaches various Dharma methods to instruct and transform them. Consequently, the teachings of the sutras have distinctions such as great and small, partial and complete, gradual and sudden. For example, the Huayan school classifies them into five types of doctrinal classifications: small, initial, final, sudden, and complete. The Tiantai school classifies them into four types of transforming Dharma: Tripitaka, shared, distinct, and complete; and four types of transforming modes: sudden, gradual, secret, and indeterminate. Once the four profound meanings of a sutra—name, essence, principle, and function—are clarified, then to which category of doctrinal classification it belongs can also become clear. Therefore, the fifth aspect is the judgment of the doctrinal classification. Now, following the sequence of the five aspects, we open them into five sections.

（丁）次，依次開釋，分五：（戊）初，釋名；次，顯體；三，明宗；四，論用；五，判教相。（戊）初，又二：（己）初，通名。

> Second, to explain in sequence, divided into five parts: first, explaining the title; second, revealing the essence; third, clarifying the principle; fourth, discussing the function; fifth, judging the teaching categories. The first part is further divided into two: first, the general title.

通名者，金剛般若波羅蜜經之經字，是也。佛所說法，通名為經。非一經為然。故經字乃一切佛法之通名。梵語曰修多羅，亦作素怛纜，修妬路。

> The general term is the word "sutra" in the Diamond Sutra of the Perfection of Wisdom. All teachings spoken by the Buddha are generally called sutras. This is not unique to one sutra alone. Therefore, the word "sutra" is the general name for all Buddhist teachings. In Sanskrit, it is called "sūtra," also written as "sūtra" or "sūtra."

○修多羅之本義為線，引申為貫穿，為攝持，為契合。既將佛說之法，分類結集成書，因以修多羅名之。謂貫穿佛語，攝持不失，上契佛心，下契眾機也。大法東來，古德遂以經字譯修多羅。經字本義，為經緯，組織，與修多羅之線義，貫穿攝持等義，正復相當。且吾國習慣，惟聖人語，始得稱經。極其隆重。譯修多羅為經，精當之至。但我國經字，不含契合之義。與修多羅原義，少嫌不足。然除經字外，更無他字可譯。故古人不得已，稱佛書曰契經，既以補足原義，且顯此是佛經，非他教經也。至若釋經為常，為道，此乃經字引申之義。修多羅中原無此義。故釋佛經，不宜引用也。

> The original meaning of "sūtra" is a thread, extended to signify stringing together, gathering and holding, and corresponding. After the Buddha's teachings were categorized and compiled into texts, they were thus named "sūtra," meaning to string together the Buddha's words, gather and hold them without loss, corresponding above to the Buddha's mind and below to the capacities of sentient beings. When the great Dharma came east, ancient masters thus translated "sūtra" as "jing" (經). The original meaning of "jing" is warp and weft, organization, which aligns well with the thread meaning of "sūtra" and its extended meanings of stringing together and gathering. Moreover, in our country's tradition, only the words of sages are honored with the name "jing," holding utmost solemnity. Translating "sūtra" as "jing" is exceedingly precise. However, the Chinese character "jing" does not contain the meaning of correspondence, slightly falling short of the original meaning of "sūtra." Yet, apart from "jing," there was no other character suitable for translation. Thus, the ancients, out of necessity, called Buddhist scriptures "corresponding scriptures," both to supplement the original meaning and to clarify that these are Buddhist scriptures, not those of other teachings. As for interpreting "jing" as constant or as the path, these are extended meanings of the character "jing," not originally present in "sūtra." Therefore, when explaining Buddhist scriptures, it is not appropriate to cite these interpretations.

（己）次，別名。

> Next, the specific names.

金剛般若波羅蜜七字，為本經特立之名，一切經不能通用，是謂別名。金剛者，喻也。般若波羅蜜者，法也。是為法喻立名。諸經經題，安名之法，取義不外七種。所謂人、法、喻、單、複、具，是也。如阿彌陀經。阿彌陀，佛名也。取人名為經題，謂之單人立名。如般舟三昧經。般舟三昧，為一種法門，是為單法立名。如稻稈經。稻稈，喻因緣生法也。是為單喻立名。如妙法蓮華經。妙法，法也。蓮華，喻也。有法有喻，非單而複，謂之法喻立名。如普賢行願品。有法有人，是為人法立名。如如來師子吼經。如來，為人。師子吼，為喻。是為人喻立名。如大方廣佛華嚴經。大方廣，法也。佛，人也。華嚴，喻也。則是具足人法喻，以立名也。單三，複三，具足者一，共為七也。如一題之中，有兩喻而無人法，亦單是喻而非複。有兩法兩人者，例此可知。故經名無量，取義只此七種而已。

> The seven characters "Jin Gang Bo Re Bo Luo Mi" form the unique title of this sutra, which cannot be applied to any other scripture; this is called a specific name. "Jin Gang" (Vajra) is a metaphor. "Bo Re Bo Luo Mi" (Prajñāpāramitā) is the Dharma. Thus, the name is established through Dharma and metaphor. The methods for naming the titles of various sutras derive their meaning from no more than seven types. These are known as: person, Dharma, metaphor, single, compound, and complete. For example, the \*Amitābha Sūtra\*: Amitābha is the name of a Buddha. Taking a person's name as the sutra title is called establishing the name with a single person. Like the \*Pratyutpanna Samādhi Sūtra\*: Pratyutpanna Samādhi is a specific Dharma method; this is establishing the name with a single Dharma. Like the \*Śālistamba Sūtra\*: the rice seedling is a metaphor for dependent origination. This is establishing the name with a single metaphor. Like the \*Saddharma Puṇḍarīka Sūtra\*: Wonderful Dharma is the Dharma; Lotus Flower is the metaphor. Having both Dharma and metaphor, not single but compound, is called establishing the name with Dharma and metaphor. Like the \*Samantabhadra Bodhisattva's Practices and Vows Chapter\*: there is Dharma and a person; this is establishing the name with person and Dharma. Like the \*Tathāgata's Lion's Roar Sūtra\*: Tathāgata is the person; Lion's Roar is the metaphor. This is establishing the name with person and metaphor. Like the \*Mahāvaipulya Buddha Avataṃsaka Sūtra\*: Mahāvaipulya (Great Means Expansive) is the Dharma; Buddha is the person; Avataṃsaka (Flower Adornment) is the metaphor. This is establishing the name complete with person, Dharma, and metaphor. There are three single types, three compound types, and one complete type, making seven in total. If within one title there are two metaphors but no person or Dharma, it is still merely a single metaphor, not compound. Cases with two Dharmas or two persons can be understood by analogy. Therefore, although sutra names are innumerable, the derivation of their meaning is limited to these seven types.

○梵語嚩日囉，或跋折囉，義為金剛，物名也。蓋金中之精，最堅最利。能壞一切物，為利。一切物不能壞之，為堅。內典言，帝釋有寶，名曰金剛。持之與修羅戰。金剛力士所持器仗，曰金剛杵。金輪王有金剛輪寶，因稱金輪王。本為天上之寶。人間雖亦有之，然甚罕見。古人謂之金剛鑽，色如紫石英，透明。或曰：生水底石上。內典中，常用以喻法喻人，如曰金剛三昧、金剛力士、金剛身、金剛網、金剛手、金剛心等。皆取其堅固不可壞而能摧滅一切魔障之義也。今以喻般若正智。般若如大火聚，四面不可觸，觸則喪身失命。如金剛然，一切物不能觸其鋒也。般若正智，能破煩惱重障，如金剛能壞一切物也。什師云：金剛寶方寸，其光明能照數十里。般若智光，亦復如是。徹見一切凡情妄想，而破無明也。金剛寶，惟金剛力士能持。般若亦然。非具大乘根性者，弗克承當。故曰：若樂小法者，著我人眾生壽者見。則於此經，不能聽受讀誦，為人解說也。真諦三藏言，金剛寶有種種色。青色者能消災厄。如般若波羅蜜，能除三障，成三身，度生死流，達涅槃岸，度一切苦厄也。黃色者得滿所求。如般若之莊嚴萬行，成就無邊功德也。紅色者向日出火。如般若以始覺合本覺，出智慧火，燒煩惱薪，如千日輪，光明遍照也。白色者澄清濁水。如般若能背塵合覺，度五濁世，達清涼池也。碧色者消伏毒害。如般若之除我法執，消三毒苦也。又有無色金剛，亦名空色。得之者能於虛空行住。般若亦然，所謂第一義空也。具此三空之智，則我空，法空，并空亦空。空中無色，無受想行識，乃至無智亦無得，而得無上菩提。仍歸於無有少法可得。則如如不動，成金剛身矣。總之，金剛之堅，喻實相般若，隨緣不變，在纏不壞也。金剛之利，喻觀照般若，無我不破，無惑不斷也。金剛之明，喻文字般若，能開解慧，無明得明也。金剛為無上寶，價值不可稱量，喻般若為無上法寶，功德不可稱量也。金剛寶世間罕有，喻般若法寶之希有，所謂無上甚深微妙法，百千萬劫難遭遇也。

> Vajra is a Sanskrit term, meaning diamond, the name of a substance. It is the essence among metals, the hardest and sharpest. Able to destroy all things, it is sharp; no thing can destroy it, it is hard. Buddhist scriptures say that Indra possesses a treasure called vajra, which he wields in battle against the asuras. The weapon held by vajra-wielding deities is called a vajra pestle. The Wheel-Turning King possesses a vajra wheel treasure, hence he is called the Vajra Wheel-Turning King. Originally a celestial treasure, though it may exist in the human world, it is extremely rare. The ancients called it diamond, its color like amethyst, transparent. Some say it grows on rocks at the bottom of water. In Buddhist scriptures, it is often used to metaphorize the Dharma or persons, such as vajra samādhi, vajra deities, vajra body, vajra net, vajra hand, vajra mind, etc. All these take its meaning of being indestructible and able to crush all demonic obstructions. Now it is used to metaphorize prajñā, the correct wisdom. Prajñā is like a great mass of fire, untouchable on all sides—to touch it is to lose body and life. Like vajra, no thing can touch its edge. Prajñā, the correct wisdom, can break through the heavy hindrances of afflictions, just as vajra can destroy all things. Master Kumārajīva said: A vajra gem the size of a square inch, its radiance can illuminate several tens of miles. The light of prajñā wisdom is likewise, thoroughly seeing all ordinary emotions and deluded thoughts, thereby destroying ignorance. The vajra gem can only be wielded by vajra deities. So too with prajñā: those without the capacity of Mahāyāna roots cannot bear it. Therefore it is said: Those who delight in lesser teachings, attached to views of self, person, sentient beings, and life span, cannot listen to, receive, recite, or explain this sūtra to others. The Tripitaka Master Paramārtha said the vajra gem has various colors. The blue one can dispel calamities and difficulties, like prajñāpāramitā, which can remove the three hindrances, accomplish the three bodies, cross the stream of birth and death, reach the shore of nirvāṇa, and liberate from all suffering and distress. The yellow one fulfills all wishes, like prajñā adorning all practices, accomplishing immeasurable merits. The red one emits fire toward the sun, like prajñā joining initial enlightenment with original enlightenment, producing the fire of wisdom to burn the fuel of afflictions, like a thousand suns, its light shining everywhere. The white one clarifies turbid water, like prajñā turning away from dust and uniting with enlightenment, crossing the five turbid worlds, reaching the cool pond. The greenish-blue one subdues and eliminates poisons and harms, like prajñā eliminating attachments to self and dharmas, dispelling the sufferings of the three poisons. There is also a colorless vajra, also called empty color. Obtaining it enables one to walk and dwell in empty space. Prajñā is likewise, what is called the emptiness of ultimate meaning. Possessing this wisdom of the three emptinesses, then self is empty, dharmas are empty, and emptiness itself is empty. In emptiness there is no form, no feeling, perception, formations, or consciousness, up to no wisdom and no attainment, yet attaining unsurpassed bodhi, still returning to not having even the slightest dharma attainable. Then, thus unmoving, the vajra body is accomplished. In summary, the hardness of vajra metaphorizes the prajñā of true reality, unchanging according to conditions, undestroyed even when entangled. The sharpness of vajra metaphorizes the prajñā of contemplation, nothing of self not broken, no delusion not severed. The brightness of vajra metaphorizes the prajñā of words, able to open understanding and wisdom, turning ignorance into illumination. Vajra is the supreme treasure, its value immeasurable, metaphorizing prajñā as the supreme Dharma treasure, its merits immeasurable. The vajra gem is rare in the world, metaphorizing the rarity of the prajñā Dharma treasure—the unsurpassed, profound, subtle Dharma, difficult to encounter even in hundreds of thousands of millions of kalpas.

○梵語般若，義為智慧。非世智小慧也。乃理體本具之正智，所謂佛之知見。理體，即是覺性。亦曰實相般若。正智，即觀照般若也。理外無智，智外無理，理智本來一如，故皆名般若。因恐人誤認是尋常之智慧，故經論中多舉譯音般若為言也。此智一切眾生本具。但為無始無明所障，不得顯現。且此智，自證方知。非言語文字所能形容。何以故？必須言語斷，心行滅，乃能自證故。然而一切眾生，昧之久矣。不假方便，障云何開。障若不開，此智又何能現。故我世尊為此大事，出現於世。不得已，仍用語言文字以啟導之。凡說佛知佛見，以開示眾生。使得悟入者，名曰般若法門，亦云文字般若。欲令眾生，因文字，起觀照，證實相也。其他所說一切法門，如布施持戒等等，皆從佛知佛見出。使眾生依而行之，以為開悟般若正智之助者。故曰：一切法不離般若，般若為一切法之綱要。換言之。即是般若為一切法之主幹，寓於一切法中，非離一切法而別存也。質言之。我佛出世，為憐憫眾生，同具如來覺性，皆得成佛，而竟不自知。故說佛之自證者，以破眾生之愚癡。對愚癡言，假名曰智慧耳。實則智慧非別，覺而已矣。實相般若者，本覺也。觀照般若者，始覺也。以一切眾生從來不覺故，乃假文字般若以覺悟之耳。因是之故，讀經聞法，要在深自儆惕，以佛所說者為鏡，時時處處，用以自照。不觀不照，迷何由覺。是即所謂依文字，起觀照也。觀照功久，則皇皇然，儆惕之心自生，是即始覺也。亦理體本具之正智初開也。如是不退不懈，觀照之功，日深日醇。則所謂始覺者，先如初生之月，漸漸光多闇少。以至於月輪圓滿，光輝煥然，則性體顯現。即是始覺合於本覺，而亦無始本之分也。當知所謂成佛者無他，覺性圓明而已。而覺性之開，非仗文字般若之力，其道無由。故曰一切諸佛從此經出。復次在梵語本文，智曰若那，慧曰般若。照見為智，解了為慧。決斷為智，簡擇為慧。知俗諦為智，照真諦為慧。徹明妙有為智，契悟真空為慧也。佛經常說六度，有時亦開為十度。第七度曰方便，第八度曰願，第九度曰力，第十度曰智。以對第六度之慧也。然而空是即有之空，有乃即空之有。故智慧二字，實分而不分。此經，正明空有不著。所以般若字，應作智慧會。不能拘執文義，強分為二。不過有時佛經中亦不分而分，舉智以明俗諦，舉慧以明真諦。故學人亦不可不知此義耳。

> The Sanskrit term "Prajñā" means wisdom. It is not the worldly knowledge or petty cleverness, but the innate true wisdom of the principle-substance, which is called the knowledge and insight of the Buddha. The principle-substance is the nature of enlightenment, also known as Prajñā of the true nature. True wisdom is Prajñā of contemplation. There is no wisdom apart from principle, and no principle apart from wisdom. Principle and wisdom are originally one, thus both are called Prajñā. Fearing that people might mistake it for ordinary wisdom, the sutras and treatises often use the transliterated term "Prajñā." This wisdom is inherently possessed by all sentient beings, but it is obscured by beginningless ignorance and cannot manifest. Moreover, this wisdom can only be known through self-realization; it cannot be described by words or language. Why? Because words must cease and mental activities must be extinguished before one can realize it. Yet all sentient beings have been deluded for so long. Without skillful means, how can the obscurations be cleared? If the obscurations are not cleared, how can this wisdom manifest? Therefore, our World-Honored One appeared in this world for this great matter. Out of necessity, He still used words and language to guide beings. All teachings that reveal the Buddha’s knowledge and insight to open and show sentient beings, enabling them to awaken and enter, are called the Dharma gate of Prajñā, also known as Prajñā of words. This is to enable sentient beings to rely on words to give rise to contemplation and realize the true nature. All other Dharma gates taught, such as giving and precepts, etc., all arise from the Buddha’s knowledge and insight. They are taught so that sentient beings may practice them as aids to opening the true wisdom of Prajñā. Therefore, it is said: All Dharmas do not depart from Prajñā; Prajñā is the essential principle of all Dharmas. In other words, Prajñā is the main trunk of all Dharmas, present within all Dharmas, not separate from them. To put it plainly, the Buddha appeared in the world out of compassion for sentient beings, who all possess the enlightened nature of the Tathāgata and can attain Buddhahood, yet do not know it themselves. Thus, He spoke of what He himself realized to break through the ignorance of sentient beings. In contrast to ignorance, it is provisionally called wisdom. In truth, wisdom is nothing other than enlightenment. Prajñā of the true nature is original enlightenment. Prajñā of contemplation is initial enlightenment. Because all sentient beings have never been enlightened, Prajñā of words is provisionally used to enlighten them. For this reason, when reading sutras or hearing the Dharma, it is essential to deeply admonish oneself, using the Buddha’s teachings as a mirror to constantly reflect upon oneself in all situations. Without observation and reflection, how can delusion be dispelled? This is what is meant by relying on words to give rise to contemplation. When contemplation is practiced diligently over time, a vigilant and admonishing mind naturally arises. This is initial enlightenment, the initial opening of the innate true wisdom of the principle-substance. By persevering without retreat or slackening, the power of contemplation deepens and refines day by day. Then, what is called initial enlightenment is like the new moon, gradually increasing in light and decreasing in darkness until the moon becomes full and its radiance shines brightly. At that time, the nature-substance manifests. This is the merging of initial enlightenment with original enlightenment, with no distinction between beginning and original. It should be understood that attaining Buddhahood is nothing other than the perfect clarity of the enlightened nature. And the opening of the enlightened nature cannot be achieved without relying on the power of Prajñā of words. Therefore, it is said that all Buddhas arise from this sutra. Furthermore, in the original Sanskrit, wisdom is called "jñāna" and insight is called "prajñā." Illuminating perception is wisdom; understanding comprehension is insight. Decisive judgment is wisdom; discerning selection is insight. Knowing conventional truth is wisdom; illuminating ultimate truth is insight. Thoroughly clarifying wondrous existence is wisdom; realizing true emptiness is insight. The Buddhist sutras often speak of the six pāramitās, and sometimes they are expanded into ten pāramitās. The seventh is skillful means, the eighth is vow, the ninth is power, and the tenth is wisdom, corresponding to the sixth, which is insight. However, emptiness is the emptiness of existence itself, and existence is the existence of emptiness itself. Therefore, the two characters for wisdom and insight are in fact inseparable. This sutra precisely clarifies non-attachment to emptiness and existence. Thus, the term Prajñā should be understood as wisdom and insight together, and one should not rigidly separate them based on literal meanings. Nevertheless, sometimes in Buddhist sutras they are distinguished without separation, using wisdom to clarify conventional truth and insight to clarify ultimate truth. Thus, learners should also be aware of this meaning.

○金剛原以喻般若。然惟第九會所說者，乃以金剛能斷喻之。豈非以此經所說之義，尤為堅利而明，尤能斷惑。餘會說者為金，此經說者乃金中之精乎。故本經曰：佛及佛法，從此經出。又曰：此經義不可思議，果報亦不可思議。剋指此經為言。則般若綱要，盡在此經，更足證明矣。

> The Diamond (Vajra) originally serves as a metaphor for Prajñā (wisdom). However, only the teaching delivered at the Ninth Assembly is specifically likened to the diamond that can cut through all things. Is this not because the meaning expounded in this sutra is especially firm, sharp, and illuminating, and is particularly capable of severing delusion? What is taught in other assemblies may be likened to gold, but what is taught in this sutra is the very essence within gold. Therefore, this sutra states: "The Buddha and the Buddha-Dharma arise from this sutra." It further declares: "The meaning of this sutra is inconceivable, and its resultant rewards are likewise inconceivable." These statements point directly to this very sutra. Thus, the essential principles of Prajñā are fully contained within this sutra, which further serves as proof.

○梵語波羅蜜，義為彼岸到。順此方文字，應曰到彼岸。印土古俗，凡所作究竟，皆云到彼岸。猶此方方言，所謂到家也。若約佛法言之。所謂離生死此岸，渡煩惱中流，達涅槃彼岸是也。故波羅蜜亦是喻詞。

> The Sanskrit term "pāramitā" means "arrival at the far shore." Following the conventions of our language, it should be rendered as "reaching the far shore." In the ancient customs of India, whenever an action was brought to completion, it was said to be "reaching the far shore," much like the local expression "arriving home." From the perspective of the Buddha's teaching, it refers to departing from this shore of birth and death, crossing the turbulent stream of afflictions, and arriving at the far shore of nirvana. Thus, "pāramitā" is also a metaphorical term.

涅槃者，不生不滅，即謂本性。本性者，性乃本具之意也。言本具者，明非造作。既非造作，可見本來如是，而非從無而有者。故曰本自不生。言其本來已具，非新生也。既本不生，故今亦不滅。而眾生生死不已者，相也，非性也。何故生死不已，由於其心生滅不停。當知生滅不停之心，所謂識相也，亦非性也。何故如此，由於煩惱。以煩惱故，遂致心有起滅，性變為識。由此造業，受輪迴苦。而眾生不知返本，認識為性，迷於生死之相，所以輪迴不息。而與不生不滅者雖覿面而成永隔矣。故以煩惱喻中流，以生死喻此岸，以涅槃喻彼岸也。蓋本無此岸彼岸，因有中流隔之，遂成彼此之別也。

> Nirvana is neither born nor extinguished; it is what is called the original nature. The original nature means that the nature is inherently possessed. To say inherently possessed clarifies that it is not fabricated. Since it is not fabricated, it can be seen that it is originally thus, and not something that arises from nothingness. Therefore it is said to be originally unborn. This means it is inherently already possessed, not newly produced. Since it is originally unborn, it therefore also does not extinguish now. That sentient beings undergo birth and death without cease is a matter of appearance, not of nature. Why do birth and death continue without cease? It is due to the mind's ceaseless arising and ceasing. One should know that the mind which does not cease its arising and ceasing is what is called the characteristic of consciousness, and this too is not the nature. Why is it thus? It is due to afflictions. Because of afflictions, the mind consequently has arising and ceasing, and the nature transforms into consciousness. From this, karma is created, and the suffering of cyclic existence is experienced. Yet sentient beings do not know to return to the source. They mistake consciousness for nature and are deluded by the appearance of birth and death. Therefore, cyclic existence does not cease. Thus, although face to face with that which is neither born nor extinguished, they remain eternally separated. Therefore, afflictions are likened to the midstream, birth and death to this shore, and nirvana to the other shore. Fundamentally, there is no this shore or other shore. Because the midstream separates them, the distinction between this and that is formed.

煩惱亦曰惑，所謂見思惑也。見思惑皆從我見而生。故欲了脫生死之相，須證不生滅之性。而欲證本性，須化除我見。然我見根深，必須用種種法以調伏之。開根本智以斷絕之。所謂理雖頓悟，事須漸除。猶之過渡，從此岸達彼岸，行之以漸，不容急也。故曰離，曰渡，曰達，以顯其未可一蹴即到。而說一流字，又所以顯其危險，無明風萬不可起，起則隨流而下，甚至有滅頂之凶，尚能渡達彼岸乎。修行人其慎諸。然如上所說，尚是專約凡夫說。若細別之。生死含有兩重。煩惱亦兼見思、塵沙、無明而言。凡夫著有，執於人我。遂因見思煩惱，而墮分段生死。二乘，及一類菩薩著空，執於法我。遂因塵沙、無明煩惱，而有變易生死。故欲證到無餘涅槃，須空有俱空，破我法二執，了兩重生死。渡過見思、塵沙、無明等煩惱中流，乃達涅槃彼岸耳。故大智度論云：「有無二見，皆屬此岸。二執俱空，始達彼岸。」二執，即我、法二執也。渡流之筏為何？六波羅蜜是也。用此六法，可到彼岸。故此六法，亦名六度。六度之中，布施要矣，般若尤要。布施，捨也。若不知捨，云何肯離此而渡。然若無觀照之智，又云何肯捨。故般若為五度之綱要。五度離此，非波羅蜜也。又復智慧二字，分言之，亦可因位名慧，果位名智。般若波羅蜜，約因位說，猶言到彼岸之觀慧。若約果位說，則般若即是波羅蜜。何以故？果位之般若，即是理智一如。理智一如，即是不生不滅也。約因位說，金剛即喻此之觀慧，最堅最利最明，故能到彼岸。約果位說，金剛則喻如來法身，所謂金剛不壞身也。上來釋名竟。

> Afflictions are also called delusions, referring to the delusions of views and thoughts. Both delusions of views and thoughts arise from the view of self. Therefore, to transcend the appearance of birth and death, one must realize the nature of non-arising and non-ceasing. And to realize this fundamental nature, one must dissolve the view of self. However, the view of self is deeply rooted and must be subdued through various methods. The fundamental wisdom must be opened to sever it. As it is said, though the principle may be suddenly understood, the matter must gradually be eliminated. It is like crossing a river: from this shore to the other shore, one proceeds gradually; haste is not permissible. Hence, terms such as "leave," "cross," and "arrive" are used to indicate that it cannot be reached in a single step. And the word "current" is used to reveal its peril: the wind of ignorance must not arise, for if it arises, one will be swept downstream, even facing the danger of drowning—how then could one cross and reach the other shore? Practitioners, be cautious of this. Yet what has been said above pertains specifically to ordinary beings. If examined in detail, birth and death contain two layers. Afflictions also include those of views and thoughts, dust and sand, and ignorance. Ordinary beings cling to existence, attached to the self of persons, and thus, due to the afflictions of views and thoughts, fall into the birth and death of the conditioned. The Two Vehicles and a class of bodhisattvas cling to emptiness, attached to the self of dharmas, and thus, due to the afflictions of dust, sand, and ignorance, have the birth and death of transformation. Therefore, to realize the non-abiding nirvāṇa, one must empty both existence and emptiness, break the two attachments of self and dharmas, and transcend the two layers of birth and death. Crossing the current of afflictions such as views and thoughts, dust and sand, and ignorance, one then arrives at the other shore of nirvāṇa. Thus, the \*Great Treatise on the Perfection of Wisdom\* states: "Both views of existence and non-existence belong to this shore. Only when both attachments are emptied does one reach the other shore." The two attachments are the attachments to self and to dharmas. What is the raft for crossing the current? It is the six pāramitās. Using these six methods, one can reach the other shore. Therefore, these six methods are also called the six crossings. Among the six crossings, generosity is essential, and prajñā is especially essential. Generosity is relinquishment. If one does not know how to relinquish, how would one be willing to leave this shore and cross? Yet without the wisdom of contemplation, how would one be willing to relinquish? Therefore, prajñā is the guiding principle of the other five crossings. Without it, the other five are not pāramitās. Furthermore, the two characters for wisdom, when distinguished, may be called "insight" at the stage of practice and "wisdom" at the stage of fruition. Prajñāpāramitā, from the perspective of the stage of practice, means the contemplative insight that reaches the other shore. From the perspective of the stage of fruition, prajñā itself is pāramitā. Why? Because the prajñā of the fruition stage is the unity of principle and wisdom. The unity of principle and wisdom is precisely non-arising and non-ceasing. From the perspective of the stage of practice, vajra (diamond) is a metaphor for this contemplative insight—most firm, most sharp, and most luminous—thus able to reach the other shore. From the perspective of the stage of fruition, vajra then metaphorically represents the Tathāgata's dharma-body, known as the indestructible vajra body. Thus, the explanation of the name is now complete.

（戊）次，顯體，分三：（己）初，明體義。

> (Second, Revealing the Essence, Divided into Three Parts: First, Clarifying the Meaning of Essence.)

體者，主體也。凡說一經，不能數言便了，往往千言萬語，頭緒紛然。讀者聞者，如入大海，但見汪洋一片，莫辨津涯，不免興望洋之歎。當知每一部經，卷帙無論如何重大，條理無論如何繁多，必有其歸趣所在。換言之，一經必有一經主要之點。千言萬語，皆趨重於此點也。千條萬緒，皆發生於此點也。此點即一經主要之點，所謂體也。尋出千言萬語千條萬緒中，主要之一點，而指明之，所謂顯體也。讀者聞者，若明得經中主要之點，則要綱在握，不致望洋興歎，亦不致入海算沙，更不致誤入歧途矣。知此，可知顯體等等之關繫甚要也。知此，可知古人於經前先說玄談之苦心也。總之，此所謂體，乃經體耳。非謂性體。

> The essence is the principal substance. When explaining a sutra, it cannot be fully conveyed in just a few words; often there are thousands of words and phrases, with threads of meaning complex and numerous. Readers and listeners may feel as if entering a great ocean, seeing only a vast expanse of water, unable to discern the shores or crossing points, and cannot help but sigh in dismay. It should be understood that each sutra, regardless of how voluminous its scrolls may be or how numerous its principles, must have its ultimate purpose and direction. In other words, each sutra must have its principal point. Thousands of words and phrases all converge toward this point. Thousands of threads and strands all arise from this point. This point is the principal point of the sutra, which is called its essence. To seek out this principal point from among the thousands of words and myriad threads, and to clarify it—this is called revealing the essence. If readers and listeners comprehend the principal point within the sutra, then they will grasp the essential outline, and will not sigh in dismay before the ocean, nor will they count sands upon entering the sea, much less mistakenly enter a wrong path. Understanding this, one can know the crucial importance of revealing the essence and related matters. Understanding this, one can appreciate the profound intention of the ancients in first presenting profound discussions before the sutra. In summary, this so-called essence refers to the essence of the sutra. It does not refer to the essence of nature.

（己）次，辨異同。

> Next, distinguishing similarities and differences.

辨異同，有二義。初約經體性體，辨其異同。夫經體非性體，固已。然而佛為一大事因緣出現於世。所謂一大事者，即是開示一切眾生，同具如來智慧覺性。俾得悟入，一齊成佛。說法四十九年，專為此事。由是言之。一切經莫非開示本具佛性。是一切經之主體，皆不外乎發揮性體可知矣。然則上文乃曰：此中所顯，乃經體非性體，若不能不辨別者，何耶。當知一切經雖皆不外乎發明本具佛性。然各經立說，旨趣不同。有重在除障者，有重在修福者，有說夙因者，有說後果者。機有萬千之別，說法便因而有萬千之別。非部部經皆直指本性，徹底發揮也。豈能儱侗顢頇，呆指經體即是性體。且即以直指本性言。性體包羅萬有，一名不能盡其量。遂不得已，而立種種名，如曰真如，曰如如，曰實相，曰法界，曰法身，曰性淨明體，曰圓覺，曰自性清淨心等等，其名無量，顯義亦即無量。直指本性之經，有舉此名者，有舉彼名者，有兼舉數名者，因說經之旨趣而異。即此可見雖同是直指本性之經，顯義既各各不同。經中之歸趣所在，亦因而各各不同。故經體與性體，約徹底顯性之經言，雖二而不二，仍復不二而二，不能混為一談也。其異同必須辨明者，此也。

> Distinguishing Similarities and Differences: There are two meanings. First, regarding the nature of the sutra and the nature of reality, we discern their similarities and differences. It is already established that the nature of the sutra is not the nature of reality. However, the Buddha appeared in the world for one great purpose. This one great purpose is to reveal and show that all sentient beings equally possess the Tathāgata’s wisdom and awakened nature, enabling them to realize and enter it, and all together attain Buddhahood. For forty-nine years, he taught the Dharma solely for this matter. From this perspective, all sutras are none other than revelations of the inherently possessed Buddha-nature. It can be understood that the main subject of all sutras is none other than expounding the nature of reality. Yet, the text above states: “What is revealed here is the nature of the sutra, not the nature of reality,” as if it must be distinguished. Why is this? It should be known that although all sutras are essentially elucidating the inherently possessed Buddha-nature, each sutra establishes its teachings with different purposes and emphases. Some focus on removing obstacles, some on cultivating merit, some speak of past causes, some speak of future results. As the capacities of beings differ in thousands of ways, the teachings accordingly differ in thousands of ways. Not every sutra directly points to the fundamental nature and thoroughly expounds it. How can one vaguely and indiscriminately assert that the nature of the sutra is the same as the nature of reality? Moreover, even regarding those that directly point to the fundamental nature, the nature of reality encompasses all phenomena; a single name cannot exhaust its measure. Thus, out of necessity, various names are established, such as: Suchness, Thusness, True Reality, Dharma Realm, Dharma Body, Nature of Purity and Brightness, Perfect Enlightenment, Intrinsically Pure Mind, and so forth. These names are innumerable, and the meanings they reveal are likewise innumerable. Sutras that directly point to the fundamental nature may employ this name, that name, or several names together, varying according to the purpose of the sutra. From this, it can be seen that even among sutras that directly point to the fundamental nature, the meanings revealed are each different. Consequently, the ultimate direction or focus within each sutra also differs accordingly. Therefore, regarding sutras that thoroughly reveal the nature, the nature of the sutra and the nature of reality are both two and not two, yet still not two and two; they cannot be confused as one and the same. This is why their similarities and differences must be clearly distinguished.

○次約各宗，辨其異同。無論何宗，其說經題，必須將經中要旨，攝入而發揮之，方為言中有物。而分門別類，立有一定之規格者，當推天台、賢首兩家。然賢首之十門分別，有時不甚適用。不若台家所立五重之簡明切要也。即以顯體言，兩家亦頗異其趣。蓋顯經體同，而顯體之命意，大不同也。賢首宗，多就通名之經字上顯體。亦即約能詮之經教顯體也。此宗大德每曰：一切大乘經，以諸法實相為體。圭峯金剛經纂要疏曰：以文字般若為體。此皆約能詮之經教而言者也。夫一切大乘經，以諸法實相為體。則一切大乘經莫非文字般若明矣。若剋指般若部言，則前後十六會所說，皆文字般若也。豈獨第九會為然，豈獨此經為然。故圭峯所說，可通之於他經。故曰：是就通名之經字上顯體也。而台宗之顯經體，則剋指當部，不能移易。即是就別名之金剛般若波羅蜜七字上，顯本經主要之體。亦即約所詮之理事以顯體。故曰：台家所立，簡明切要也。此兩家顯體之異同也。

> Next, we discuss the differences and similarities among various schools. Regardless of the school, when explaining a sutra title, it is essential to capture and elucidate the key principles within the sutra, ensuring that the discourse is substantive. Among those who classify and establish specific frameworks, the Tiantai and Huayan schools stand out. However, the tenfold classification of the Huayan school is not always applicable, unlike the concise and essential fivefold classification established by the Tiantai school. Even in elucidating the essence of a sutra, the two schools differ significantly in their approach. While both aim to reveal the essence of the sutra, their underlying intentions differ greatly. The Huayan school often elucidates the essence based on the general term "sutra," that is, by emphasizing the teaching as the vehicle of expression. Masters of this school often state: "All Mahayana sutras take the true reality of all phenomena as their essence." Master Guifeng, in his \*Compendium Commentary on the Diamond Sutra\*, said: "They take the prajñā of words and letters as their essence." These statements are made with regard to the teaching as the vehicle of expression. Since all Mahayana sutras take the true reality of all phenomena as their essence, it follows that all Mahayana sutras are indeed the prajñā of words and letters. If we specifically refer to the Prajñāpāramitā corpus, then all teachings across the sixteen assemblies are the prajñā of words and letters. This is not unique to the ninth assembly nor to this sutra alone. Therefore, Master Guifeng's explanation can be applied to other sutras as well. Hence, it is said that this approach elucidates the essence based on the general term "sutra." In contrast, the Tiantai school's elucidation of the sutra's essence is specific to the sutra itself and cannot be transferred. That is, it reveals the primary essence of this sutra based on its specific title, "Vajracchedikā Prajñāpāramitā" (Diamond Perfection of Wisdom). This is done by emphasizing the principles and realities expressed within the sutra. Therefore, it is said that the Tiantai school's framework is concise and essential. This is the difference and similarity between the two schools in elucidating the essence of a sutra.

（己）三，正顯體。

> Third, the proper revelation of the essence.

今既依台家規格，約經題之別名，以顯經義所明之主體。則台宗諸大德所說，不可不先知之也。台宗古德之本經註疏，流傳至今，其人可師，其註可傳者，惟有兩種。一，隋時智者之註。一，明時蕅益之破空論是也。智者以「若見諸相非相，即見如來」為經體。蕅益以「實相常住」為經體。近時台宗大德諦閑法師，撰金剛經新疏，則以「第一義空」為經體。三師標顯各異，恐或致疑。然不必疑也。當知三說但文字不同耳，理則無殊。蓋實相即是第一義空。大智度論云：「所謂第一義空者，諸法實相是。」如來之稱，以顯性德，即是顯法身德。而法身非別，實相是也。由是可知三說雖異實同矣。然新疏之第一義空，其文非本經所有。智註最佳矣，而本經更有簡要之句可取也。實相切要矣。常住二字似略凑。若但舉實相二字，雖妙，然一切大乘經，皆以諸法實相為體，又嫌膚泛。故今不執三說，而易之曰：經體者，「生實相」是也。本經云：「信心清淨，則生實相。」實相者，無相無不相。即謂真如法身，亦即空不空如來藏。生者，現前之意。云何現前，由心清淨。云何清淨，由於無住。無住者，離一切諸相是也。離一切諸相，即是空、有不著，亦即一空到底。本經曰：「離一切諸相，則名諸佛。」何以故？諸相離，則實相現前故。由是觀之，以生實相三字顯本經之歸趣，理無不攝，事無不彰也。本經自釋實相之義曰：「實相者，即是非相。」此中非字，是一切俱非。非有、非空、非亦有亦空、非非有非空。凡此空、有、雙亦、雙非之諸相俱非，非亦不立，是為離一切諸相。眾生自性之相狀，本來如是，真實如是。無以名之，強名實相耳。離者，無住之謂。無住者，不取之謂。不取於相，便如如不動。無以名之，強名曰生耳。文字般若，詮此實相也。觀照般若，觀此實相也。至於實相般若，圓滿顯現，則到彼岸矣。而取相由於我見，一切諸相離、則我見除，煩惱斷。而煩惱斷一分，實相便生一分。喻本經之文字般若，觀照般若以金剛者，正因其能斷煩惱，生實相也。然則生實相三字，為金剛般若波羅蜜經主要之體，豈不昭然若揭哉。

> Now, following the Tiantai school's framework, we shall discuss the alternative names of the sutra's title to elucidate the principal theme illuminated by the sutra's meaning. Thus, the explanations provided by the great masters of the Tiantai school must first be understood. Among the ancient Tiantai masters' commentaries and annotations on this sutra that have been transmitted to the present day, those whose persons are worthy of emulation and whose annotations are worthy of transmission are only of two kinds. First, the commentary by Zhiyi of the Sui dynasty. Second, the \*Prajñāpāramitā Treatise on Emptiness\* by Ouyi of the Ming dynasty. Zhiyi took "If one sees all appearances as non-appearances, one sees the Tathāgata" as the essence of the sutra. Ouyi took "the eternal abiding of true reality" as the essence of the sutra. In recent times, the Tiantai master Venerable Dixian composed a new commentary on the \*Diamond Sutra\*, taking "the supreme meaning of emptiness" as the essence of the sutra. The three masters' formulations differ, which may cause doubt. However, there is no need for doubt. It should be understood that the three statements differ only in wording; in principle, they are not different. For true reality is precisely the supreme meaning of emptiness. The \*Mahāprajñāpāramitā Śāstra\* states: "What is called the supreme meaning of emptiness is the true reality of all dharmas." The designation "Tathāgata" reveals the nature of virtue, which is to reveal the virtue of the Dharma-body. And the Dharma-body is none other than true reality. From this, it can be known that although the three statements differ, they are essentially the same. However, the "supreme meaning of emptiness" in the new commentary is not a phrase found in the sutra itself. Zhiyi's commentary is excellent, yet the sutra itself contains even more concise and essential phrases that can be adopted. "True reality" is crucial. The two characters "eternal abiding" seem somewhat appended. If only the two characters "true reality" are cited, although profound, all Mahāyāna sutras take the true reality of all dharmas as their essence, which risks being overly general. Therefore, without adhering rigidly to the three statements, we now propose an alternative: The essence of the sutra is "the arising of true reality." The sutra states: "With a mind of pure faith, true reality arises." True reality is without appearance and yet not without appearance. It is called the true suchness of the Dharma-body, also the emptiness and non-emptiness of the Tathāgatagarbha. "Arising" means becoming manifest. How does it become manifest? Through the purity of mind. How is purity achieved? Through non-abiding. Non-abiding means being free from all appearances. Being free from all appearances means not clinging to emptiness or existence, which is to say, penetrating emptiness to the very end. This sutra states: "Being free from all appearances, one is called a Buddha." Why? Because when all appearances are transcended, true reality becomes manifest. From this perspective, using the three characters "arising of true reality" to reveal the ultimate aim of this sutra encompasses all principles and illuminates all phenomena. The sutra itself explains the meaning of true reality: "True reality is non-appearance." Here, the character "non" negates everything. It negates existence, negates emptiness, negates both existence and emptiness, negates neither existence nor emptiness. All these appearances—existence, emptiness, both, neither—are negated; even negation is not established. This is called being free from all appearances. The inherent nature and appearance of sentient beings are originally thus, truly thus. Having no name for it, it is forcefully called "true reality." "Free from" means non-abiding. Non-abiding means non-attachment. Not grasping at appearances, one becomes unmoving like suchness. Having no name for it, it is forcefully called "arising." The prajñā of words and letters explains this true reality. The prajñā of contemplation contemplates this true reality. As for the prajñā of true reality, when it is fully manifested, one reaches the other shore. And grasping at appearances arises from the view of self. When all appearances are transcended, the view of self is eliminated, and afflictions are severed. As afflictions are severed bit by bit, true reality arises bit by bit. The reason this sutra's prajñā of words and letters and prajñā of contemplation are likened to a vajra (diamond) is precisely because they can sever afflictions and give rise to true reality. Thus, are not the three characters "arising of true reality" clearly revealed as the principal essence of the \*Vajracchedikā Prajñāpāramitā Sūtra\*?

（戊）三，明宗。分三：（己）初，明宗義。

> (III) Clarifying the Guiding Principle. Divided into three: (A) First, clarifying the meaning of the guiding principle.

所謂明宗者，明修也。宗，主也。明，說明也。夫明修謂之明宗，何耶。天台宗如此立說，具有兩重深義。一通，二別。（一）警策學人，佛法以實行為主也。此是通義。（二）修行之法無量，因根機及目的，而異其法。猶如世法學校，因種種類別，而定有主要科，隨意科也。本經有不思議功德。為發大乘最上乘者說。其修法以何為主乎。此別義也。不曰明修，而曰明宗者，取義在此。

> The term "clarifying the principal practice" refers to elucidating the cultivation. "Principal" means the essential; "clarifying" means to explain. Why is elucidating the cultivation called clarifying the principal practice? The Tiantai School establishes this teaching with two profound meanings: one general and one specific. First, it admonishes and encourages learners that the Buddha-Dharma takes actual practice as its essence. This is the general meaning. Second, the methods of cultivation are innumerable; they differ according to the practitioner's capacity and aim. It is like worldly schools, which, based on various categories, establish core subjects and elective subjects. This sutra possesses inconceivable merit and virtue. It is expounded for those who aspire to the Great Vehicle and the Supreme Vehicle. What, then, is the principal method of cultivation? This is the specific meaning. It is not called "elucidating the cultivation" but rather "clarifying the principal practice"; the intent lies precisely here.

○明宗緊躡顯體來。蓋經義之主體雖顯，然非修莫證。若僅知顯體，而不依體起修。如數他家寶，自無半錢分。顯之何益。故我佛每說一法，未說之先，必誡以諦聽。聞思修三慧皆具，是為諦聽。而每經結語，必曰信受奉行。即是開示、讀經、聞法，以如說修行為主也。然則本經歸趣所在，所謂經義之主體，吾知其為生實相矣。實相必云何而後生耶。我佛說法，句句說性，即句句說修。今將如法實行，於無量行門之中，經旨究以何法為主耶？以是之故，顯體之後，必繼以明宗也。

> Clarifying the Essential Practice follows closely upon Revealing the True Nature. For although the principal essence of the sutra’s meaning has been revealed, it is only through cultivation that it can be realized. If one merely knows the revealed nature but does not initiate cultivation based upon it, it is like counting the treasures of another’s house while possessing not half a coin oneself. Of what benefit, then, is the revelation? Therefore, whenever our Buddha expounds a Dharma teaching, before speaking he invariably admonishes the assembly to listen attentively. This attentive listening encompasses the three wisdoms of hearing, reflection, and cultivation. And the concluding passage of each sutra invariably states, "Believe, accept, and practice accordingly." This is to instruct that studying sutras and hearing the Dharma should be centered upon practicing as taught. Thus, the ultimate destination of this sutra, what is called the principal essence of its meaning, I know to be the arising of the True Mark. But how, then, must the True Mark be brought to arise? Our Buddha’s Dharma teaching speaks of nature in every phrase, and thus speaks of cultivation in every phrase. Now, intending to practice truly in accordance with the Dharma, among the immeasurable gates of practice, which method does the sutra’s purport ultimately take as primary? For this reason, following the revelation of the nature, the clarification of the essential practice must necessarily follow.

（己）次，辨異同。

> Next, distinguish similarities and differences.

如上所言明宗之宗，與各宗各派之宗；又宗派之宗，與宗教之宗；又佛門所說之宗教，與世俗所說之宗教，不但世人不明，即佛門中人，亦多混淆。今乘便將其異同之點，一一辨白清楚，想為諸君所願聞也。

> As mentioned above, the "principle" elucidated in clarifying the doctrine, and the "school" of various sects and lineages; further, the "school" of sectarian traditions, and the "essence" of religious teaching; moreover, the "religious doctrine" spoken of within the Buddhist tradition, and the "religion" spoken of in the secular world—not only are ordinary people unclear about these distinctions, but even among those within the Buddhist community, many are confused. Now, taking this opportunity, I shall clearly differentiate the points of similarity and difference among them, which I believe you all will be pleased to hear.

○今人所說宗教，其義本拾西人牙慧。世有其書，茲亦無暇瑣及。可簡言以明之曰：一教之中，奉有無上權威者，以為之【校】「之」，舊版作「其」，原稿作「之」。主。其主，能生死人；一切榮枯，咸在其手，故崇拜之。此世俗宗教之說也。故一言宗教，即含有迷信依賴意味。世人徒見我佛門，奉佛為教主，復聞佛門亦有宗教之言，莫明其妙，遂與西人宗教，混為一談，隨人脚後跟轉，嗤為迷信，任意毀謗，造無間業，真可憫也。且因佛門禮像，詆為拜木偶，意謂【校】「謂」，舊版作「為」，原稿作「謂」。佛教尚不及他教，其愚可謂極矣。今亦無庸深談宗趣，詳引教義，片言即可判其與西人宗教大相徑庭。當知佛像，經卷，及出家人，稱為住持三寶。意在令人因像而觀想乎佛，因經卷而通達其理，因出家人而引起超塵離垢之心耳。故謂之住持。蓋借住持三寶，觀自性三寶，證常住三寶。生死榮枯，皆由乎己。無上權威，握在自手。故曰萬法唯心，心外無法。此佛法所以超勝於世間一切道德哲理也。豈其他宗教所能夢見哉。若佛門中所言宗教，宗謂明心見性，因佛法以明心見性為主故也。教謂一切經義，因一切經義為佛所示教故也。故若通達乎心性，謂之宗通。若通達乎經義，謂之教通。宗也，教也，截然兩事。豈謂奉一無上權威者，為教中主人翁哉。則所謂宗教，其名雖同，義則迥異，較然明矣。

> What people today refer to as "religion" essentially borrows from Western ideas. There are books on this subject, but there is no need to dwell on them here. It can be briefly explained as follows: within a religion, there is an ultimate authority that is revered as its master. This master holds the power over life and death; all fortune and misfortune lie in his hands, and therefore he is worshipped. This is the common understanding of religion. Thus, the very mention of religion carries connotations of superstition and dependency. People merely see that in Buddhism, the Buddha is revered as the founder, and they also hear that Buddhism speaks of "doctrine and teaching," but they fail to understand its true meaning. Consequently, they conflate it with Western religion, blindly follow others' footsteps, dismiss it as superstition, and arbitrarily slander it, thereby creating immeasurable karma—truly pitiable. Moreover, because Buddhists pay respect to images, they are criticized as worshipping wooden idols, implying that Buddhism is even inferior to other religions—such ignorance is extreme. There is no need now to delve deeply into the tenets or extensively cite doctrines; a few words are sufficient to distinguish it as vastly different from Western religion. One should understand that Buddha images, scriptures, and monastics are called the "Sustaining Three Jewels." Their purpose is to enable people, through the image, to contemplate the Buddha; through the scriptures, to comprehend their principles; and through monastics, to arouse the mind that transcends worldly dust and defilements. Hence, they are called "sustaining." For it is by relying on the Sustaining Three Jewels that one contemplates the Three Jewels of one's own nature and realizes the Eternal Three Jewels. Life and death, fortune and misfortune, all arise from oneself. The ultimate authority lies in one's own hands. Therefore, it is said that all phenomena are mind-made; there is nothing outside the mind. This is why the Dharma surpasses all worldly morals and philosophies. How could other religions even dream of such a thing? As for the "doctrine and teaching" spoken of in Buddhism, "doctrine" refers to realizing the mind and seeing one's true nature, because the essence of the Dharma is to realize the mind and see one's true nature. "Teaching" refers to the meaning of all scriptures, because all scriptural meanings are the teachings expounded by the Buddha. Thus, if one thoroughly comprehends the mind and nature, it is called "doctrinal penetration." If one thoroughly comprehends the scriptural meanings, it is called "teaching penetration." Doctrine and teaching are entirely distinct matters. How could it possibly mean revering an ultimate authority as the master of the teaching? Therefore, although the term "doctrine and teaching" is the same, its meaning is profoundly different—this is clearly evident.

○是故佛門中宗教之宗，原非指宗派言。但因禪門唯一以自悟心性為主，不重經教，名曰教外別傳，遂謂之宗下。明其與明心見性為主之宗旨相合也。宗教之教，亦非謂教主。其能深通經義，依文字，起觀行，證實相者，則謂之教下。明其能依教奉行也。此乃後起之義，已含有宗派意在矣。然曰宗下，曰教下，義猶平等，初無軒輊。繼而凡言宗下，不但專指禪宗。并含有是能實行，是能扼要之意。凡言教下，泛指禪門以外各宗派。并含有但求多聞，無益於人之意。則一重一輕，大有不能同日而語意思，其義更屬後起，蓋在禪宗極盛時也。

> Therefore, the term "zong" in the Buddhist context of "zongjiao" (doctrinal school and teaching) originally did not refer to a sectarian school. However, because the Chan school solely emphasizes realizing one's own mind-nature as primary, not prioritizing scriptural teachings, and is called the "separate transmission outside the teachings," it thus came to be termed "under the zong." This clarifies its accord with the essential purpose of illuminating the mind and seeing one's nature. The term "jiao" (teaching) in "zongjiao" also does not refer to a founding teacher. Those who can profoundly comprehend the meaning of the scriptures, rely on the texts, cultivate contemplation and practice, and realize the true nature are then said to be "under the jiao." This clarifies their ability to practice in accordance with the teachings. This is a later-developed meaning, already containing the implication of sectarian schools. However, to say "under the zong" and "under the jiao" still carried a sense of equality, with no initial distinction of superiority or inferiority. Subsequently, whenever "under the zong" was mentioned, it not only specifically pointed to the Chan school but also contained the implication of being capable of genuine practice and grasping the essential point. Whenever "under the jiao" was mentioned, it broadly referred to all sectarian schools outside the Chan gate and also contained the implication of merely seeking extensive learning, which is of no benefit to one's practice. Thus, one was esteemed and the other slighted, creating a significant sense of being incomparable, as if not to be mentioned on the same day. This meaning is even more a later development, arising during the period when the Chan school was at its peak of flourishing.

○至於所謂各宗，各有所主之意耳。或主法相，如慈恩宗，亦名法相或唯識宗。或主法性，如禪宗，及三論，天台，賢首等宗。亦因依教不依教，別禪宗於其他言性者之外。如上所說之宗下教下，亦因所主之經義不同，而立宗名。如曰三論宗、法華宗、華嚴宗、淨土宗、密宗，主律者曰律宗，是也。由宗再細別之，則名為派。如法相宗有真諦之舊派，玄奘之新派。華嚴經兼明性相，故宗華嚴者，其教義性相並通。若約法相而言，賢首一家，亦可稱為法相之又一派。他如淨土宗，亦有作觀，持名之別。禪宗之分臨濟、溈仰、曹洞、法眼、雲門五宗，雖立宗名，實乃派別之義。餘可類推。總之，宗派之宗，因其立義、施教，各各不同，遂立各種宗名。不但修行方法有異已也，若明宗之宗，則專約修言矣。大抵宗教之宗。其義最廣。宗派之義，已為漸狹。至曰明宗，義尤狹矣。此其異也。而宗字之義，為主張，為主旨，則無不同。若夫西人所云宗教，乃是有無上權威者為一教之宗主之義。與吾所謂宗教，義乃迥異。此皆不可不辨者也。世俗中人不明此義，尚不足責。乃佛門中人，亦因異同未曾辨明，不知將佛門中宗教之正義，詳切聲說。但曰佛法非宗教，以與世俗爭。夫佛法明明有宗有教，何云非宗教。古人箸述中，屢見不一見。如此立說，豈能令人心折。若將正義說明，使知吾所謂宗教，非彼所謂宗教。則涇渭分明，彼亦無從施其毀謗矣。

> As for the so-called various schools, each has its own central focus. Some focus on the nature of phenomena, like the Cien School, also known as the Faxiang or Consciousness-Only School. Some focus on the nature of reality, like the Chan School, and the Sanlun, Tiantai, and Xianshou Schools. The distinction of the Chan School from other schools that discuss reality is also based on whether they rely on scriptures or not. As mentioned above, the distinction between the "schools outside the teachings" and the "schools within the teachings" is also due to the different central scriptures they uphold, thus establishing their school names. For example, the Sanlun School, the Lotus School, the Huayan School, the Pure Land School, and the Esoteric School; those focusing on the Vinaya are called the Vinaya School. Further subdivisions within a school are called branches. For instance, the Faxiang School has the old branch of Paramārtha and the new branch of Xuanzang. The Huayan Sutra discusses both the nature and characteristics of phenomena, so those who follow the Huayan School integrate the teachings on both nature and characteristics. In terms of the nature of phenomena, the Xianshou lineage can also be considered another branch of the Faxiang School. Others, like the Pure Land School, also have distinctions between visualization and recitation. The division of the Chan School into the Linji, Weiyang, Caodong, Fayan, and Yunmen Five Houses, although called schools, actually refers to branches. The rest can be inferred similarly. In summary, the "school" in "schools and branches" is established because their doctrines and teachings differ, leading to the establishment of various school names. It is not merely that their methods of practice differ. As for the "school" in "clarifying the essence," it refers specifically to practice. Generally, the meaning of "school" in "doctrine and school" is the broadest. The meaning in "schools and branches" is already narrower. As for "clarifying the essence," its meaning is even narrower. This is their difference. However, the meaning of "school" as advocacy or central tenet remains the same. As for what Westerners call "religion," it refers to a teaching with a supreme authority as its founder. This is entirely different from what we call "doctrine and school." These distinctions must be clarified. It is not surprising that ordinary people do not understand this meaning. Yet even among Buddhists, because differences and similarities have not been clearly distinguished, they fail to explain in detail the correct meaning of "doctrine and school" within Buddhism. They merely say that Buddhism is not a religion to argue with the世俗 world. But Buddhism clearly has schools and teachings; how can it be said not to be a doctrine and school? This is seen repeatedly in ancient writings. Making such statements can hardly convince others. If the correct meaning were explained, allowing others to understand that what we call "doctrine and school" is not what they call "religion," then the distinction would be clear, and they would have no grounds for their slander.

○又台宗以外各家，亦嘗明宗矣。然其所明，非台宗之所明。其異同，亦不可不一辨也。如賢首宗智儼二祖，註魏譯金剛經曰：文字、觀照、實相三般若，為一經之宗。則所謂宗者，既非專約修功，亦非剋指金剛經。只可謂之泛論般若諸經之主旨耳。圭峯之疏，以實相般若、觀照般若、不一不二，為宗，視前說略優。然亦只是總論，而非切指本經。且為性修合說，非專約修言也。三論宗嘉祥義疏云：因果為宗。蓋以無住之修為因，成就得無所得為果也。此說則剋指本經，不能移之他部，切要多矣。然已涉入台家第四重之論用。何以故？功用屬果故。由此可知諸家明宗則同，而所明之宗則異也。且由此愈見台家之五重，簡明切要。非諸家所能及焉。

> Furthermore, various schools other than the Tiantai tradition have also expounded upon the essential principle. However, what they expound is not the same as what the Tiantai tradition expounds. The similarities and differences must also be distinguished. For example, the two patriarchs of the Huayan school, Zhiyan, in their commentary on the Diamond Sutra translated by Kumārajīva, stated: The three types of prajñā—the prajñā of words, the prajñā of contemplation, and the prajñā of ultimate reality—are the essential principle of this sutra. Thus, what they call the essential principle is neither specifically focused on the practice nor precisely pointing to the Diamond Sutra. It can only be considered a general discussion of the main theme of the various prajñā sutras. Guifeng’s commentary takes the prajñā of ultimate reality and the prajñā of contemplation as neither identical nor different, as the essential principle, which is slightly superior to the previous view. Yet it is still a general discussion and not a precise indication of this sutra. Moreover, it combines nature and practice, rather than focusing solely on practice. The Sanlun school’s commentary by Jiaxiang states: Cause and effect are the essential principle. This is because taking non-abiding practice as the cause leads to the achievement of non-attainment as the effect. This explanation precisely points to this sutra and cannot be applied to other texts, making it more pertinent. However, it already touches upon the fourth level of the Tiantai school’s analysis, which concerns function. Why? Because function pertains to the result. From this, it can be seen that while various schools similarly expound the essential principle, what they expound differs. Moreover, this further demonstrates that the Tiantai school’s fivefold analysis is concise, clear, and precise, surpassing what other schools can achieve.

（己）三，正明宗。

> Third, the Proper Elucidation of the Essential Doctrine.

台家大德明宗之說如何。智註標宗，為以實相之慧，修無相之檀。般若為理體本具之正智，故曰實相之慧。檀者，布施。取經中菩薩於法應無所住行於布施之義也。蕅益破空論，以觀照契理為宗。契理者，契合理體也，即智註實相之慧義也。諦法師新疏，則以發菩提心為宗。三說之中，自以智註為最精。餘兩說，未免寬泛。茲依本經現成語句——「應離一切相，發阿耨多羅三藐三菩提心。」「離一切諸相，則名諸佛。」「以無我無人無眾生無壽者，修一切善法，則得阿耨多羅三藐三菩提。」之義，約為兩語曰：離一切相，修一切善，為本經依體起修之妙宗也。命意與智註同，而語句現成，且明顯易了，故易之。何謂與智註意同耶。本經舉一布施，以攝六度萬行。行於布施，正所謂修一切善也。而離一切相，正是實相之慧。蓋法與非法，兩皆不取，為離一切相。正與無相無不相之實相相應。是則離一切相，非實相之慧而何。當知本經唯一修宗，在無住二字。但標無住，以明經宗，全經之觀門、行門，盡在其中矣。然恐領會不易，不如以離一切相修一切善兩語明之，則無住之旨，洞然明白。何以言之。無住者，兩邊不住也。亦即一空到底也。經云：不應取法，不應取非法，非法非非法，以及即非是名諸句。又云：無我相，無法相，亦無非法相。無論約二邊說，約重空說，皆所謂離一切相也。即無住之真詮也。而於法應無所住之下，緊接行於布施，即是修一切善之意。亦即空亦無住之意也。全經所說觀門行門，壹是以離一切相修一切善為本。正所謂妙有不有，真空不空，遮照同時，宛合中道第一義也。大智度論云：「般若要旨，在離一切法，即一切法。」離一切法者，離一切相也。即一切法者，修一切善也。得本經離一切相，修一切善兩語。般若要旨，因而洞明，有下手處。故本經為般若之綱要也。且離一切相，方為發無上菩提。而得無上菩提，亦不外乎離一切相。何以故？無我人眾壽，正謂離一切相故。而離一切相，當從修一切善做出。此正無實從無虛出，無為從有為出之意也。故離一切相修一切善兩語，將金剛般若波羅蜜，從此岸，渡中流，達彼岸之行程，括盡無遺矣。故曰：為依體起修之妙宗也。總之，明宗必與顯體相應。經體既為生實相。而離一切相，本為實相之慧。故離一切相，修一切善，實相便從此而生。故曰：離一切諸相，則名諸佛。故曰：以無我人眾壽修一切善法則得阿耨菩提。蓋名為諸佛者，因其得阿耨菩提也。阿耨菩提者，實相般若也。離一切相修一切善者，觀照般若也。因觀照而證實相，則舉此兩句經文，以明修宗，若網得綱，有條不紊矣。

> What is the view of the great masters of the Tiantai school regarding the essential doctrine? Master Zhiyi's commentary establishes the essential doctrine as cultivating formless generosity with the wisdom of true reality. Prajñā is the inherent correct wisdom of the principle-substance, hence it is called the wisdom of true reality. "Generosity" refers to giving. It takes the meaning from the sutra that a bodhisattva should practice generosity without dwelling on anything. In the \*Treatise on Refuting Emptiness\*, Master Ouyi takes the accord with principle through contemplative insight as the essential doctrine. "Accord with principle" means to accord with the principle-substance, which is the same as the meaning of "wisdom of true reality" in Master Zhiyi's commentary. In the new commentary by Master Di, taking the arousal of the bodhi-mind is considered the essential doctrine. Among these three views, Master Zhiyi's commentary is naturally the most precise. The other two views are somewhat broad and vague. Therefore, based on the ready-made phrases in this sutra—"One should separate from all marks and arouse the mind of anuttarā-samyak-saṃbodhi." "To separate from all marks is called all buddhas." "By cultivating all wholesome dharmas without a self, a person, a sentient being, or a life span, one attains anuttarā-samyak-saṃbodhi."—the meaning can be summarized in two phrases: "separate from all marks and cultivate all wholesome dharmas." This is the wondrous essential doctrine of this sutra for initiating cultivation based on the substance. The intended meaning is the same as in Master Zhiyi's commentary, but the phrases are ready-made, clear, and easy to understand, hence the substitution. Why is it said to have the same meaning as Master Zhiyi's commentary? This sutra uses the single practice of generosity to encompass the six perfections and all practices. Practicing generosity is precisely what is meant by "cultivating all wholesome dharmas." And "separating from all marks" is precisely the wisdom of true reality. This is because not grasping either dharmas or non-dharmas is to separate from all marks, which corresponds exactly to true reality, which is without marks and yet not without marks. Thus, if separating from all marks is not the wisdom of true reality, what is it? It should be understood that the sole essential doctrine of cultivation in this sutra lies in the two words "non-dwelling." However, if one merely designates "non-dwelling" to clarify the essential doctrine of the sutra, the entire sutra's contemplative approach and practice approach are fully contained within it. Yet, fearing it may be difficult to comprehend, it is better to clarify it with the two phrases "separate from all marks and cultivate all wholesome dharmas." Then the meaning of non-dwelling becomes clearly evident. Why is this so? Non-dwelling means not dwelling on either extreme. It also means being empty all the way through. The sutra says: "One should not grasp at dharmas, nor should one grasp at non-dharmas," "neither dharmas nor non-dharmas," and phrases like "are not... are called..." It also says: "There is no mark of self, no mark of dharmas, and also no mark of non-dharmas." Whether speaking in terms of the two extremes or in terms of profound emptiness, all are what is meant by "separating from all marks." This is the true meaning of non-dwelling. And following "should not dwell on anything in dharmas," it immediately continues with "practice generosity," which is the meaning of "cultivating all wholesome dharmas." It is also the meaning of emptiness and non-dwelling. All the contemplative approaches and practice approaches discussed in the entire sutra are fundamentally based on separating from all marks and cultivating all wholesome dharmas. This is precisely what is meant by "wondrous existence is not existence, true emptiness is not emptiness," simultaneously negating and illuminating, perfectly conforming to the supreme meaning of the Middle Way. The \*Mahāprajñāpāramitā Śāstra\* states: "The essential point of prajñā is to separate from all dharmas and to be identical with all dharmas." "To separate from all dharmas" means to separate from all marks. "To be identical with all dharmas" means to cultivate all wholesome dharmas. By obtaining the two phrases from this sutra, "separate from all marks and cultivate all wholesome dharmas," the essential point of prajñā becomes clearly understood, and there is a place to begin practice. Therefore, this sutra is the essential outline of prajñā. Moreover, only by separating from all marks can one arouse unsurpassed bodhi. And attaining unsurpassed bodhi is also nothing other than separating from all marks. Why? "Without a self, a person, a sentient being, or a life span" precisely means separating from all marks. And separating from all marks should be accomplished through cultivating all wholesome dharmas. This is precisely the meaning of the non-real arising from the non-false, the unconditioned arising from the conditioned. Therefore, the two phrases "separate from all marks and cultivate all wholesome dharmas" completely encompass the entire journey of the \*Vajracchedikā Prajñāpāramitā\* from this shore, across the current, to the other shore. Hence it is said: This is the wondrous essential doctrine for initiating cultivation based on the substance. In summary, clarifying the essential doctrine must correspond to revealing the substance. Since the substance of the sutra is the arising of true reality, and separating from all marks is fundamentally the wisdom of true reality, therefore, by separating from all marks and cultivating all wholesome dharmas, true reality arises from this. Hence it is said: "To separate from all marks is called all buddhas." Hence it is said: "By cultivating all wholesome dharmas without a self, a person, a sentient being, or a life span, one attains anuttarā-samyak-saṃbodhi." For to be called all buddhas is because they have attained anuttarā-samyak-saṃbodhi. Anuttarā-samyak-saṃbodhi is the prajñāpāramitā of true reality. Separating from all marks and cultivating all wholesome dharmas is the prajñāpāramitā of contemplative insight. Through contemplative insight, one realizes true reality. Therefore, using these two phrases from the sutra to clarify the essential doctrine of cultivation is like holding the net by its main rope; everything is orderly and without confusion.

（戊）四，辨用。

> (4) Clarifying the Function.

用者，功用也，力用也，即成效之謂。修必得其宗者，以不如是便無成效之可期也。然則修宗既明，其成效為何如耶。且成效原非一端，當辨別其孰為最大。何謂最大？其成效與經體相應者是。夫有是體，必有是用。用若不與體合，是其修功猶有未到，亦不能謂之成效矣。故不曰顯用、明用，而必曰辨用者，以此。不但此也。用由宗出。修宗屬因，功用屬果。因如是，而後果如是也。而曰辨者，辨其效果是否與經體合，即以辨其修因是否與經體合也。當知明修謂之明宗者，即明修因之宗旨，必不離乎經體。換言之。主要之修法，在以經體為宗。是則修行之方法，即須與經體合也，明矣。而因果從來一如。故約學人言，當辨其所得效果，是否與經體合。即可知其修因，是否與經體合。而約經義言，當於經中，辨其孰為與經體相應之功用，方是與修宗一如之成效耳。總之，體、宗、用，必須一貫。而體、宗、用，之名，是約所而言，即是約經義而言。蓋顯體者，顯經義之歸趣所在，是即一經主要之體也。明宗者，說明經中所言依體而起之主要修法也。辨用者，辨別經中所言因修而得之最大功用也。若約能修之人而言，明宗，是明因位之修。辨用，是辨果地之證。而顯體，是顯因果之目的。蓋明宗者，明其在因地時，必應如是修去，乃為向目的而行。辨用者，辨其所謂證果者，必得如是功用，乃為將目的達到也。當如是知也。

> Function refers to efficacy, the power of application, that is to say, the achievement. Cultivation must grasp its guiding principle, for without this, there can be no expectation of achievement. Now that the guiding principle of cultivation is clarified, what then is the achievement? Moreover, achievement is not singular; one must discern which is the greatest. What is meant by the greatest? It is the achievement that corresponds to the essence of the sutra. Where there is this essence, there must be this function. If the function does not align with the essence, it means the cultivation practice is still incomplete, and it cannot be called an achievement. Therefore, it is not called revealing the function or clarifying the function, but necessarily discerning the function, for this reason. Not only that. Function arises from the guiding principle. Cultivating the guiding principle belongs to cause; efficacy and function belong to effect. Such cause leads to such effect. And to speak of discerning is to discern whether the effect corresponds to the essence of the sutra, thereby discerning whether the cause of cultivation corresponds to the essence of the sutra. It should be understood that clarifying cultivation is called clarifying the guiding principle, which means clarifying that the aim of the cultivating cause must not depart from the essence of the sutra. In other words, the primary method of cultivation takes the essence of the sutra as its guiding principle. Thus, it is clear that the method of practice must correspond to the essence of the sutra. And cause and effect have always been nondual. Therefore, from the perspective of the practitioner, one should discern whether the achieved effect corresponds to the essence of the sutra. This reveals whether the cultivating cause corresponds to the essence of the sutra. And from the perspective of the sutra’s meaning, one should, within the sutra, discern which functions correspond to the essence of the sutra; only these are the achievements that are nondual with the guiding principle of cultivation. In summary, essence, guiding principle, and function must be consistent. And the terms essence, guiding principle, and function are spoken from the perspective of the object, that is, from the perspective of the sutra’s meaning. For revealing the essence is to reveal where the meaning of the sutra ultimately points; this is the primary essence of the sutra. Clarifying the guiding principle is explaining the primary method of cultivation set forth in the sutra, which arises based on the essence. Discerning the function is distinguishing the greatest efficacy spoken of in the sutra, attained through cultivation. From the perspective of the practitioner, clarifying the guiding principle is clarifying cultivation at the stage of cause. Discerning the function is discerning realization at the stage of fruition. And revealing the essence is revealing the aim of cause and fruition. For clarifying the guiding principle means clarifying that at the stage of cause, one must cultivate in such a way as to proceed toward the aim. Discerning the function means discerning that so-called fruition must attain such efficacy, thereby reaching the aim. It should be understood thus.

○他宗於辨用一層，或略而不談，或換一種說法。如賢首十門中，有一門，曰教起因緣。慈恩宗，亦說教起所為。是皆論一經之功用者也。然所論未免過繁。以天台宗言，智者註本經，以破執二字為一經之大用。破空論則曰：經用者，斷疑是。而新疏曰：經用在於無住生心。又過簡略，不盡經義所言功用之量。當知體、宗、用三，所以必須顯之、明之、辨之者，重在令聞法者，得有方針，且資警策耳。固不但應以片言，括盡經旨，使能了然於一經之綱要所在。尤須明白易曉，使其觸目驚心，有下手處。太繁太略，皆不相宜也。今欲詳辨本經之大用，當先明所以成眾生，及不能脫苦之病根所在。

> Other schools either briefly mention or adopt different approaches when discussing the function of the sutra. For instance, in the ten divisions of the Huayan school, there is one division called "causes and conditions for the teaching's arising." The Faxiang school also speaks of "the purpose for which the teaching arises." These all discuss the function of a sutra. However, their discussions tend to be overly elaborate. Taking the Tiantai school as an example, Master Zhiyi, in his commentary on this sutra, takes "shattering attachments" as the great function of the sutra. The \*Treatise on Shattering Emptiness\* states: "The function of the sutra is to cut off doubts." Yet the new commentary says: "The function of the sutra lies in giving rise to the mind without abiding." This is again too brief and does not fully encompass the scope of the function spoken of in the sutra. It should be understood that the three aspects—essence, principle, and function—must be revealed, clarified, and distinguished with emphasis on enabling those who hear the Dharma to obtain a guiding direction and to be inspired and admonished. It is not merely a matter of summarizing the sutra's intent in a few words so that one can clearly grasp the key points of the sutra. It is especially necessary to make it plain and easy to understand, so that it strikes the eye and stirs the mind, providing a point of entry. Being too elaborate or too brief is not appropriate. Now, to discuss in detail the great function of this sutra, one must first clarify the root cause of why sentient beings come into existence and why they cannot escape suffering.

○佛言，一切眾生，皆有如來智慧覺性，但以妄想執著所障，不能證得。此數語，說得極其徹底。意謂，眾生皆可成佛。何以故？皆有如來之智慧覺性故。然不能成佛，何耶？本具之如來智慧覺性，有物障之之故。此明成眾生之所以也。夫一切眾生，皆有此性而不自知。即知之，而所障若未除淨，亦復不能證得。此明不能脫苦之所以也。障物為何？妄想執著是。此明成眾生受苦惱之病根也。寥寥數語，一齊說盡矣。妄想者，分別心是。執著者，我、法二執是。即所謂我見也。粗則執著色身，是為人我見，則不能脫分段生死之苦。細則執著一切法，是為法我見，則不能脫變易生死之苦。不但此也。因我見之執，起分別之妄。於是順我者貪之，逆我者瞋之，而不知本無所謂我也，故謂之癡，亦曰無明，亦名不覺。遂造種種罪業，為其牽繫。其苦愈甚，愈不得脫。妄想執著，亦因而愈深愈重。本具之如來智慧覺性，更因而愈迷愈隔矣。

> The Buddha said, "All sentient beings possess the Tathāgata's wisdom and enlightened nature, but because of the obstruction of delusive thinking and attachments, they cannot realize it. These few words express the matter with utmost thoroughness. Their meaning is that all sentient beings can attain Buddhahood. Why? Because they all possess the Tathāgata's wisdom and enlightened nature. Yet why do they not attain Buddhahood? Because the inherently present Tathāgata wisdom and enlightened nature are obstructed by something. This clarifies the reason for becoming a sentient being. Indeed, all sentient beings possess this nature but are unaware of it themselves. Even if they know of it, if the obstructions are not fully removed, they still cannot realize it. This clarifies the reason for being unable to escape suffering. What is the obstructing thing? It is delusive thinking and attachments. This clarifies the root cause of sentient beings' formation and their suffering. In these few brief words, everything is completely stated. Delusive thinking refers to the discriminating mind. Attachments refer to the two kinds of clinging: to self and to dharmas. This is what is called the view of a self. Coarsely, it is clinging to the physical body—this is the view of a personal self—and thus one cannot escape the suffering of the cycle of birth and death with its distinct stages. Subtly, it is clinging to all dharmas—this is the view of a dharma self—and thus one cannot escape the suffering of the cycle of subtle, transformational birth and death. Not only that. Based on the clinging of the view of a self, delusive discrimination arises. Consequently, one craves what is agreeable to this 'self' and resents what is disagreeable to it, not knowing that fundamentally there is no so-called 'self' at all. This is called ignorance, also termed 'avidyā' (non-awareness) or 'unenlightenment'. Thus, one creates all kinds of unwholesome karma, bound and fettered by it. The suffering becomes increasingly severe, making escape ever more difficult. Delusive thinking and attachments consequently grow deeper and heavier. The inherently present Tathāgata wisdom and enlightened nature thus become increasingly obscured and distant.

然則我見何自起耶？以不達一真法界故。法界者，四聖六凡十法界也。十法界之相，雖差別無量。而十法界之性，則同一真如。不達者，不知也。故起信論云：「以不達一法界故，不覺念起，而有無明。」因其不達，故謂之不覺無明也。念起，即謂妄想執著也。不達一真法界，猶言不知同具如來智慧覺性也。蓋不知性體本同，遂起人我分別之念。業力由此而作，苦報由此而招矣。然則欲脫苦報，當消罪業。欲消罪業，當除我見，明矣。我佛為一大事出世者，為此，說法四十九年者，說此。本經為一切法之綱要，喻之為金剛能斷者，其大用亦即在此。

> How then does the view of self arise? It arises from failing to comprehend the One True Dharma Realm. The Dharma Realm refers to the ten realms of the four sagely states and the six ordinary states. Although the appearances of these ten realms are immeasurably diverse, their nature is the same single Suchness. "Failing to comprehend" means not knowing. Therefore, the \*Awakening of Faith\* states: "Because of not comprehending the One Dharma Realm, thoughts arise without awareness, and there is ignorance." Due to this failure to comprehend, it is called unawareness or ignorance. The arising of thoughts refers to deluded thinking and attachment. Not comprehending the One True Dharma Realm is like saying not knowing that all equally possess the wisdom and awakened nature of the Tathāgata. Indeed, not knowing that the nature's essence is fundamentally the same, one gives rise to thoughts that discriminate between self and others. Karmic forces are thus created, and suffering is thereby brought about. Therefore, to be free from suffering, one must eliminate karmic obstructions. To eliminate karmic obstructions, one must eradicate the view of self—this is clear. The great matter for which our Buddha appeared in the world was precisely this; the Dharma he taught for forty-nine years was this. This sutra is the essential outline of all teachings, likened to a vajra that can cut through—its great function is also precisely this.

○經名曰般若波羅蜜者，謂此經能開眾生到彼岸之智慧，俾得同到彼岸也。此智，為一切眾生理體所本具，即是眾生皆有之如來智慧覺性，故謂之到彼岸智慧。故此智開，便能到彼岸。何以故？此智若開，便是不覺者覺，無明者明。便是通達一真法界。便是從根本上破其我見。則無惑而不斷。故以金剛喻之也。然則此智云何開耶？當知發大悲心，便是開此智。何以故？知一切眾生，皆具如來智慧覺性，但因有障未證，是知眾生之性體皆同也。故見眾生苦，即是自己受苦。見眾生樂，即是自己得樂。有一眾生未證如來，則性體猶有虧也。故發心必拔其苦，必予其樂，必度之成佛，是之謂大悲心，所謂同體大悲也。能發此心，名為始覺。雖曰始覺，便同正覺。故發同體大悲心，謂之發阿耨多羅三藐三菩提心，其義為無上正等覺也。故離一切相，方為發此心。

> The sutra is named Prajñāpāramitā because this sutra can awaken the wisdom that leads sentient beings to the other shore, enabling them to reach the other shore together. This wisdom is inherently possessed within the fundamental nature of all sentient beings; it is the Tathāgata’s wisdom and awakened nature that all sentient beings possess. Therefore, it is called the wisdom that reaches the other shore. When this wisdom is awakened, one can reach the other shore. Why is this? When this wisdom is awakened, the unawakened become awakened, and the obscured become illuminated. It is to penetrate the one true Dharma realm. It is to fundamentally shatter the view of self. Thus, no delusion remains unsevered. Hence, it is likened to a vajra. How, then, is this wisdom awakened? It should be understood that giving rise to the great compassionate mind is to awaken this wisdom. Why is this? Knowing that all sentient beings possess the Tathāgata’s wisdom and awakened nature, yet due to obstructions, they have not realized it, one understands that the nature and essence of all sentient beings are the same. Therefore, seeing the suffering of sentient beings is to experience suffering oneself. Seeing the happiness of sentient beings is to attain happiness oneself. If even one sentient being has not realized the Tathāgata nature, the nature and essence remain incomplete. Thus, one resolves to relieve their suffering, to bestow happiness upon them, and to lead them to Buddhahood. This is called the great compassionate mind, known as the compassion of shared essence. To give rise to this mind is called the initial awakening. Although it is called initial awakening, it is akin to perfect awakening. Therefore, giving rise to the compassion of shared essence is called giving rise to the mind of anuttarā-samyak-saṃbodhi, which means unsurpassed, perfect, and complete awakening. Thus, only by transcending all marks can one give rise to this mind.

離一切相者，明其會歸於同一真如之性也。何以言之。見有眾生可成佛，而必度之，則是不取非法，亦非不眾生。有無上菩提可得，離無相也。即復知眾生本具如來智慧覺性，故雖度，實無所度，雖成，而實無所成，則是不取法，而非眾生。得無上菩提而無所得，離有相也。有無之相俱離，謂之會歸真如之性者，以其契合無相無不相之實相故。則初發心時，分別心已融，粗細之我見潛銷矣。故喻此經義為金剛也。

> To transcend all forms is to illuminate the convergence into the single true suchness nature. Why is this said? To perceive sentient beings as capable of attaining Buddhahood and thus resolve to liberate them is to neither grasp at phenomena nor deny sentient beings. To attain unsurpassed Bodhi is to transcend the formless. Yet, knowing that sentient beings inherently possess the awakened nature of Tathāgata-Wisdom, though liberation is undertaken, in reality there is none liberated; though attainment is realized, in reality there is nothing attained—this is to neither grasp at dharmas nor be attached to sentient beings. To attain unsurpassed Bodhi without attainment is to transcend the formed. When both the characteristics of existence and nonexistence are transcended, it is called converging into the true suchness nature, for it accords with the true reality that is neither marked nor unmarked. Thus, from the initial arousal of the mind, discriminative thought is already dissolved, and coarse and subtle views of self are silently eradicated. Therefore, the meaning of this sutra is likened to a vajra.

試觀此經，一啟口便令發無上菩提心，滅度所有眾生入無餘涅槃，而實無眾生得滅度。以後所說，皆是發揮此義。并忘其為菩提心，且直指心源，令向一念不生處契入。如後半部，開章便遣著於發菩提心。乃至曰：即非我見，是名我見。則我見之蹤影全無矣。故本經之極大功用，首在破我。

> Consider this sutra: from the very opening, it instructs one to arouse the supreme bodhi mind, to lead all sentient beings to enter nirvana without remainder, yet in truth no sentient beings attain nirvana. All that follows elaborates this meaning. Furthermore, it causes one to forget even the notion of the bodhi mind, and directly points to the source of the mind, guiding one to realize the state where not a single thought arises. As in the latter part of the sutra, it begins by dispelling attachment to the arousal of the bodhi mind. It goes so far as to say: it is not self-view, therefore it is called self-view. Thus, the very trace of self-view is entirely absent. Therefore, the supreme function of this sutra lies foremost in breaking the self.

○一切眾生，以不覺知十法界同共一真如法身故，執有我他，起分別見。遂生三毒，造無量罪。受業繫苦，墮落輪迴。愈迷愈苦，愈苦愈迷。縱或夙有善根，遇善知識，教令發心，皈依三寶。而以夙世罪業，往往內外障緣，叠起環生，欲修不得，修亦難成。故修行人，懺悔業障，極關緊要。華嚴會上諸大菩薩，尚以此門，列入行願，何况凡夫。然罪業有可懺悔者，亦有不通懺悔者。若極重之罪，已成定業者，懺悔尤難。經曰：「端坐念實相，是名真懺悔。重罪若霜露，慧日能消除。」此明欲消重罪，惟念實相，庶乎其可。非他法所能懺悔也。若但視此經，為令觀空，猶淺說也，偏見也。當知經文乃令空、有不著，雙照二邊，是謂念實相。何以故？實相者，無相無不相故。若但觀空，是止觀無相，而不觀無不相，豈念實相哉。經以念實相之慧，喻之如日，正以日之行空而不住空也。故行願品云：「亦如日月不住空。」若但觀於空，是住空矣。豈以日為喻之意哉。當知實相之慧，從大悲生。以大悲故。廣修六度萬行，得無量福德。故經文之慧，攝有福在，方與念實相相應。福慧雙修，觀空而不住空。乃如光明赫赫之日，能除暗冥，能生萬物。以此觀行，乃能消重罪若霜露耳。當如是知。如是知者，是為正知。本經功用，亦復如是。經體為生實相，所謂實相般若也。修宗為離一切相，修一切善，所謂觀照般若，即是念實相也。蓋離一切相，觀空也，修慧也。修一切善，不住空也，修福也。觀念實相，福慧雙修，是真懺悔。故能消除重罪定業。則內外障緣，一齊銷盡，何修而不成乎。如本經曰：「是人先世罪業，應墮惡道，以今世人輕賤故，先世罪業，則為銷滅，當得阿耨多羅三藐三菩提。」曰惡道，是重罪也。曰應墮，是定業也。幸有善根，今世未墮。得聞此經，深解義趣。能知修宗，福慧并進。故能重罪輕受，夙業銷滅。何以故？約對治言，福能滅罪故。約第一義言，慧能拔業故。當得菩提，明其所修必成也。以是之故，本經復有極大功用，曰滅罪業是。

> All sentient beings, failing to realize that the ten dharma realms share the same true suchness dharmakāya, cling to self and others, giving rise to discriminating views. Consequently, the three poisons arise, and immeasurable transgressions are created. Bound by karma, they suffer, falling into the cycle of samsāra. The more deluded, the more they suffer; the more they suffer, the more deluded they become. Even if they possess good roots from past lives and encounter virtuous friends who instruct them to arouse the mind and take refuge in the Three Jewels, due to karmic offenses from past lives, obstacles and adverse conditions often arise repeatedly, both internally and externally, making practice difficult or impossible to accomplish. Therefore, for practitioners, repenting karmic obstacles is of utmost importance. Even the great bodhisattvas in the Avataṃsaka Assembly included this practice in their vows and conduct, let alone ordinary beings. However, some karmic offenses can be repented, while others cannot be repented through ordinary means. For extremely heavy offenses that have become fixed karma, repentance is especially difficult. The sūtra states: "Sitting upright and contemplating true reality—this is called true repentance. Heavy offenses are like frost and dew; the sun of wisdom can dissipate them." This clarifies that to eliminate heavy offenses, only by contemplating true reality can it be possible—not through other methods. If one merely regards this sūtra as teaching the contemplation of emptiness, that is a shallow and biased view. It should be understood that the sūtra text instructs one not to cling to either emptiness or existence, but to illuminate both sides equally—this is called contemplating true reality. Why? Because true reality is without characteristics yet not without characteristics. If one contemplates only emptiness, that is to observe the characteristicless without observing the "not without characteristics"—how can that be contemplating true reality? The sūtra uses the wisdom of contemplating true reality, likening it to the sun, precisely because the sun traverses the sky without abiding in emptiness. Thus, the "Chapter on Practices and Vows" states: "Just as the sun and moon do not abide in emptiness." If one contemplates only emptiness, that is abiding in emptiness—how could that accord with the meaning of the sun metaphor? It should be understood that the wisdom of true reality arises from great compassion. Because of great compassion, one extensively cultivates the six pāramitās and myriad practices, attaining immeasurable merit. Therefore, the wisdom in the sūtra text encompasses merit as well; only then does it correspond to contemplating true reality. Cultivating both merit and wisdom, contemplating emptiness without abiding in emptiness—this is like the radiant, brilliant sun that can dispel darkness and give birth to all things. Through such contemplative practice, one can dissolve heavy offenses like frost and dew. This should be understood thus. To understand thus is correct understanding. The function of this sūtra is likewise. The essence of the sūtra is to give rise to true reality—this is called prajñā of true reality. The practice principle is to transcend all characteristics while cultivating all good—this is called prajñā of contemplation, which is precisely contemplating true reality. To transcend all characteristics is to contemplate emptiness and cultivate wisdom. To cultivate all good is not to abide in emptiness and to cultivate merit. Contemplating true reality, cultivating both merit and wisdom—this is true repentance. Therefore, it can eliminate heavy offenses and fixed karma. Then, internal and external obstacles and adverse conditions are all dissolved at once—what practice would not succeed? As this sūtra states: "This person's offenses from past lives, which would cause descent into the evil paths, due to being despised in the present world, the offenses from past lives are thereby eradicated, and they shall attain anuttarā-samyak-saṃbodhi." "Evil paths" refers to heavy offenses. "Would cause descent" refers to fixed karma. Fortunately, due to good roots, they have not yet fallen in this life. Having heard this sūtra, they deeply understand its meaning and purport. They know the practice principle, advancing in both merit and wisdom. Therefore, they undergo light retribution for heavy offenses, and past karma is eradicated. Why? In terms of antidotes, merit can extinguish offenses. In terms of ultimate meaning, wisdom can uproot karma. "Shall attain bodhi" clarifies that their practice will certainly succeed. For this reason, this sūtra also has an extremely great function: namely, the eradication of offenses and karma.

○二乘人能觀空自覺，破人我見，而法我猶在，以智淺故，破之不盡。其成效極果，止能成就阿羅漢，辟支佛。大乘中人，雖能空有不住，不但自覺，且行六度以覺他。然而無明未能破淨。即是微細之法我，猶未化除也。以未得金剛智故。故但分證法身，而未究竟。本經所謂成就第一希有，以僅成正等正覺，未達無上也。若能於本經，深解義趣，信心不逆，盡能受持為人解說，即為荷擔如來阿耨多羅三藐三菩提，當知是人成就最上第一希有之法，乃至生福滅罪，當得無上菩提。故本經更有極大功用，能究竟成就阿耨多羅三藐三菩提也。

> The practitioners of the Two Vehicles are capable of contemplating emptiness and attaining self-awakening, thereby breaking the view of selfhood; however, the view of dharma-self still remains. Due to the shallowness of their wisdom, they are unable to completely eradicate it. The ultimate fruit of their accomplishment is limited to the attainment of Arhatship or Pratyekabuddhahood. The practitioners of the Mahayana, although able to abide neither in emptiness nor in existence, not only attain self-awakening but also practice the six perfections to awaken others. Nevertheless, ignorance has not been fully eradicated. That is to say, the subtle view of dharma-self has not yet been dissolved. This is because they have not yet attained the diamond-like wisdom. Therefore, they only partially realize the Dharmakāya and have not reached ultimate completion. As this sutra states, they achieve the foremost rarity, for they have only attained perfect enlightenment but have not yet reached the unsurpassed. If one is able to deeply understand the meaning and purport of this sutra, with faith that does not regress, fully receive, uphold, and explain it to others, such a person shoulders the Tathāgata’s anuttarā-samyak-saṃbodhi. It should be known that this person accomplishes the supreme, foremost, and rarest Dharma, and will thereby generate merit, eliminate transgressions, and attain unsurpassed bodhi. Thus, this sutra possesses an even greater function: it can ultimately accomplish anuttarā-samyak-saṃbodhi.

合以上所辨列之三端，約成八字。曰：破我，滅罪，成就如來，為本經之大用。庶幾與經中，是經有不可思議不可稱量無邊功德之文相應耳。經曰：「狂心不歇，歇即菩提。」古德亦云：「但盡凡情，別無聖解。」狂心凡情，即是妄想執著之我見也。當知如來智慧覺性，眾生本具，不過為我見所障耳。此障若除，覺性則本來圓成，智慧則自在圓明，如來亦即出無明殼藏，而圓滿顯現矣。故曰：狂心不歇，歇即菩提。但盡凡情，別無聖解。所以修行法門無量，而唯一宗旨，除障而已。本經大用，剋實言之，亦只是除障而已。

> Based on the above three aspects, they can be summarized into eight characters: “shattering the self, eradicating transgressions, and accomplishing the Tathāgata”—these constitute the profound function of this sutra. This aligns with the passage in the sutra that states, “This sutra possesses inconceivable, immeasurable, and boundless merit.” The sutra says, “When the restless mind ceases, that cessation itself is Bodhi.” Ancient masters also taught, “Simply exhaust all ordinary sentiments; there is no other holy understanding.” Restless mind and ordinary sentiments are precisely the self-view of deluded thoughts and attachments. It should be understood that the wisdom and awakened nature of the Tathāgata are inherently possessed by all sentient beings, yet they are merely obscured by the view of self. Once this obstruction is removed, the awakened nature is originally and perfectly accomplished; wisdom becomes freely and perfectly luminous; and the Tathāgata emerges from the shell of ignorance, manifesting in complete perfection. Therefore it is said: “When the restless mind ceases, that cessation itself is Bodhi.” “Simply exhaust all ordinary sentiments; there is no other holy understanding.” Thus, although the methods of practice are innumerable, their sole purpose is to remove obstructions. In essence, the profound function of this sutra is also simply to remove obstructions.

而一言及障，法爾具三。所謂成就，亦可開三。一曰惑障。又名煩惱障。即見思惑也。我、邊、邪、二、取、貪、瞋、癡、慢、疑、其數有十，壹是以我見為本。故破我則惑障除，而成般若德。二曰業障。本經曰：先世罪業，則為銷滅。故滅罪，則業障除，而成解脫德。三曰報障。報，謂苦報身也。成就如來，則報障除，而成法身德。故本經之大用，即是除三障，成三德。今舉破我，滅罪，成就如來為言者，以其易曉，而除三障成三德之義，攝在其中故也。

> Speaking of obstacles, they inherently encompass three types. What is termed "accomplishment" can also be divided into three. First is the obstacle of afflictions, also known as the obstacle of kleshas, which refers to the delusions of views and thoughts. These are: self-view, extreme views, wrong views, the two views of clinging, greed, anger, ignorance, arrogance, and doubt—ten in number, all fundamentally rooted in the view of self. Therefore, when the self is shattered, the obstacle of afflictions is removed, and the virtue of prajñā is accomplished. Second is the obstacle of karma. This sutra states: "The sinful karma from past lives is thereby eradicated." Thus, when sin is extinguished, the obstacle of karma is removed, and the virtue of liberation is accomplished. Third is the obstacle of retribution. Retribution refers to the suffering body of karmic fruition. Accomplishing the Tathāgata removes the obstacle of retribution, and the virtue of the Dharma Body is accomplished. Therefore, the great function of this sutra is precisely to remove these three obstacles and accomplish these three virtues. Here, shattering the self, extinguishing sin, and accomplishing the Tathāgata are mentioned because they are easy to comprehend, and within them is contained the meaning of removing the three obstacles and accomplishing the three virtues.

○前言，體宗用三，其義一貫。云何一貫耶。茲再綜合言之。夫約所詮之經義，以顯歸趣之主體，為生實相者。為發大乘最上乘者，示以修因證果之目的也。若修宗之離一切相，修一切善。約經義言，離一切相者，所謂無相。修一切善者，所謂無不相也。然而善法即非善法，是名善法。故究竟說之。修一切善，即攝無相無不相義。而離一切相，則是相不相皆無之義。正與生實相之經體相應。蓋生實相之究竟義，亦為相不相皆無，而生即無生也。約能修人言，則是二邊不著，一空到底，向生實相之究竟目的進修也。至辨用之破我滅罪，成就如來。約經義言，破我，為離一切相所得之功用。以妄盡情空故。滅罪，為修一切善所得之功用。以福慧增長故。亦可，破我滅罪，為離相修善合得之功用。以觀照般若之修功，信心清淨，則生實相故。蓋二邊不著，心與絕待清淨相應，則破一分無明，證一分法身故。我見罪業，由無明生。無明破，則惑業二障漸銷，乃能證法身也。初證法身，為實相生也。若夫成就如來，則由觀照功純，實相般若，圓滿現前，豈第如月之初生已哉。約能修人言。即是因圓果滿，已達目的，而到涅槃彼岸矣。上來辨用，并補發顯體明宗未盡之義，及將體、宗、用，分別能所，綜合一貫，而說其義，已竟。

> Preface: The Three Aspects of Essence, Principle, and Function are unified in meaning. How are they unified? Let us now synthesize and explain further. Regarding the meaning of the sutra as interpreted, the primary aim is to reveal the ultimate reality, which is to give rise to the true mark. For those who aspire to the Great Vehicle and the Supreme Vehicle, it shows the purpose of cultivating causes and attaining results. As for the principle of cultivation—to transcend all marks and cultivate all good—in terms of the sutra’s meaning, “transcending all marks” means what is called marklessness, and “cultivating all good” means what is called not without marks. Yet, good dharmas are not good dharmas; they are merely called good dharmas. Therefore, ultimately speaking, “cultivating all good” encompasses the meaning of both marklessness and not without marks, while “transcending all marks” means transcending both marks and marklessness. This corresponds precisely to the essence of the sutra, which is to give rise to the true mark. For the ultimate meaning of giving rise to the true mark is also that both marks and marklessness are transcended, and “giving rise” is actually “no arising.” Regarding the practitioner, this means not clinging to either extreme, penetrating emptiness to the very end, and advancing toward the ultimate goal of giving rise to the true mark. As for the function—to break the self, eradicate transgressions, and accomplish the Tathāgata—in terms of the sutra’s meaning, “breaking the self” is the function gained from transcending all marks, because false thoughts are exhausted and emotions are emptied. “Eradicating transgressions” is the function gained from cultivating all good, because merit and wisdom increase. Alternatively, “breaking the self and eradicating transgressions” can be seen as the combined function of transcending marks and cultivating good, because through the practice of contemplative prajñā, faith becomes pure, and thus the true mark arises. For when one does not cling to either extreme, the mind corresponds to absolute purity; then a portion of ignorance is broken, and a portion of the Dharma-body is realized. Self-view and transgressions arise from ignorance. When ignorance is broken, the two hindrances of afflictions and karma gradually dissolve, and one can then realize the Dharma-body. The initial realization of the Dharma-body is the arising of the true mark. As for “accomplishing the Tathāgata,” it is due to the perfection of contemplative practice, whereby the prajñā of the true mark fully manifests. This is not merely like the first emergence of the moon! Regarding the practitioner, this means causes are perfected and results are fulfilled; the goal has been reached, and one has arrived at the other shore of nirvāṇa. Thus, the discussion of function, along with supplementing the meanings of revealing the essence and clarifying the principle that were not fully expressed, and synthesizing the unity of essence, principle, and function by distinguishing subject and object, is now complete.

（戊）五，判教相。分二：（己）初，總論；次，正判。（己）初，又二：（庚）初，解釋名義。

> (E) Fifth, Determining the Teaching Characteristics. Divided into two parts: (F) First, General Discussion; next, Proper Determination. (F) First, again divided into two: (G) First, Explaining the Names and Meanings.

此中判字，蓋有兩義。分判也，辨別之義。又評判也，論定之義。判教相者，謂辨別經中旨趣，加以論定，應屬何類也。教者，教化，即指經言。佛為教化眾生而說法，結集所說之法而成書，稱之曰經，故謂經為教也。佛之出世施教，在令眾生除無明我見之障，證本具之如來智慧覺性。簡言之。一切佛法，不外明心見性而已。而心性要在自證，以其本非言說所可及也。故曰：說法者，無法可說。然眾生既不自知，今欲教之，又不得不說。而障有淺深，說之又不能不應其機。故曰：對機則說。以說不對機，則不能了解。說復何益耶。機有二義。根機也，時機也。根機，指根性言。謂眾生根性，各各不同也。何故不同，障有淺深厚薄故也。時機，指時節言。某時說阿含，某時說方等，先小後大，先淺後深，循循善誘，引人入勝，如所謂三時五時是也。故名四十九年所說法，為一代時教。一代，謂佛之一生也。時教，謂因時施教也。既是對機而說，因時施教，因之經教遂有半滿、權實、漸頓、偏圓之異。故大涅槃經中，喻一代時教之相狀，或如乳、或如酪、或如生酥、熟酥、以及醍醐也。是之謂教相。譬如乳酪等等，名相雖異，而補身益人之妙用則一。經教亦然。雖不無半滿偏圓等等名相之異，而其宗旨，在於明心見性則一也。此以相為言之深意，明其不可拘執乎不一之相，仍應會歸於不異之性也。然既有種種不一之相，固不應拘執，亦何可顢頇。故古德於一切經教之教相，不憚勤勞，辨別而論定之。雖見淺見深，各因見地而異其說，而意在方便學人，俾得於一代時教之綱領條目，淺深次第，洞然心目，可以循序而進耳。其嘉惠後學之苦心，良足佩焉。是之謂判教相。以上解釋判教相之名義竟。

> Herein, the term "判" carries two meanings. First, it means to differentiate, signifying the act of distinguishing. Second, it means to evaluate, signifying the act of determining through discourse. To "判教相" means to distinguish the essential principles within the sutras, and through discourse, determine which category they belong to. "教" means teaching and transformation, referring here to the sutras. The Buddha spoke the Dharma to teach and transform sentient beings; these spoken teachings were compiled into texts called sutras, hence sutras are referred to as teachings. The Buddha's appearance in the world to bestow teachings aims to enable sentient beings to remove the obstructions of ignorance and self-view, and to realize their inherently endowed Tathāgata wisdom and enlightened nature. In brief, all Buddha-Dharma is nothing other than illuminating the mind and seeing the nature. However, the mind-nature must be realized through self-confirmation, as it is fundamentally beyond what words and speech can reach. Therefore, it is said: "One who speaks the Dharma has no Dharma to speak." Yet, since sentient beings do not know this themselves, and one now wishes to teach them, one has no choice but to speak. Furthermore, obstructions have depths and shallows; when speaking, one cannot but respond to their capacity. Therefore, it is said: "One speaks according to the capacity." For if the teaching does not match the capacity, they cannot understand it. What benefit would speaking then bring? "Capacity" has two meanings: root capacity and temporal capacity. Root capacity refers to the nature of one's faculties. It means the faculties of sentient beings are each different. Why are they different? Because their obstructions have varying depths, thicknesses, and thinnesses. Temporal capacity refers to the timing. At a certain time, the Āgamas were spoken; at another time, the Vaipulya teachings were spoken—first the small, then the great; first the shallow, then the deep—guiding step by step, leading people into the profound, as in the so-called teachings of the three periods or the five periods. Therefore, the Dharma spoken over forty-nine years is called the "teachings of a lifetime." "A lifetime" refers to the Buddha's entire life. "Teachings of the time" means bestowing teachings according to the time. Since the teachings were spoken according to capacity and bestowed according to the time, consequently, the scriptural teachings came to have distinctions such as partial and complete, expedient and true, gradual and sudden, biased and perfect. Thus, in the Mahāparinirvāṇa Sūtra, the characteristics of the teachings of a lifetime are analogized to milk, or to curds, or to fresh butter, clarified butter, and finally ghee. These are what are called the "characteristics of the teachings." Just as milk, curds, and so on, though their names and characteristics differ, their wonderful function of nourishing the body and benefiting people is one. The scriptural teachings are likewise. Although there are distinctions in names and characteristics such as partial and complete, biased and perfect, and so forth, their essential purpose—to illuminate the mind and see the nature—is one. This is the profound meaning in speaking of "characteristics": to clarify that one should not rigidly cling to the characteristics that are not one, but should still converge them back to the nature that is not different. However, since there exist these various characteristics that are not one, one certainly should not cling to them rigidly, yet how can one be vague and indiscriminate? Therefore, the ancient virtuous ones, regarding the characteristics of the teachings in all the sutras, did not shun diligent effort in distinguishing and determining them. Although their views, whether shallow or deep, differed in their explanations according to their respective levels of insight, their intention was to provide skillful means for learners, enabling them to have a clear vision of the guiding principles, detailed items, and the sequence from shallow to deep within the teachings of a lifetime, so they could advance step by step. Their painstaking effort to beneficially aid later students is truly worthy of admiration. This is what is called "判教相" (determining the characteristics of the teachings). The explanation of the meaning of the term "判教相" is now complete.

（庚）次，泛論教相。

> (Geng) Next, a general discussion of the doctrinal characteristics.

大法東來以後，至於晉末，判別一代時教者，有十八家之多，然皆不傳。古德箸述中，間有引其說者，一鱗半爪，未覩其全。就所引者窺之，大抵粗論大綱而已。自唐以來，共所依循，較為完備者，天台、賢首兩家所判是也。天台判一代時教為藏、通、別、圓四種，學者名之曰四教。賢首則判為小、始、終、頓、圓五種，學者名之曰五教。賢宗之小，即台宗之藏，謂小乘教也。其不稱小者，蓋以小乘於經律論三藏，雖義不及大乘之圓滿，而三藏具足。若稱為小，恐人疑其三藏缺而不全。故不曰小，而曰藏焉。大涅槃經，佛稱小乘為半字教，大乘為滿字教者，以小乘只明人空，大乘則人、法雙空，故以半滿別之。

> After the Great Dharma arrived in the East, by the end of the Jin dynasty, there were as many as eighteen schools that classified the teachings of the Buddha’s lifetime, yet none of them have been transmitted. In the writings of ancient masters, occasional references to their doctrines appear—mere fragments and glimpses—without revealing their full scope. From what is cited, it is evident that they generally offered only rough outlines. Since the Tang dynasty, the classifications that have been commonly followed and are relatively complete are those established by the Tiantai and Huayan schools. The Tiantai school divides the teachings of the Buddha’s lifetime into four types: the Tripitaka, Shared, Distinct, and Perfect teachings, which scholars refer to as the Four Teachings. The Huayan school, in contrast, classifies them into five: the Small, Initial, Final, Sudden, and Perfect teachings, known as the Five Teachings. The Small teaching of the Huayan school corresponds to the Tripitaka teaching of the Tiantai school, which is the Hinayana teaching. The reason it is not called “Small” is that although the Hinayana’s meaning in the sutras, vinaya, and abhidharma is not as complete as that of the Mahayana, the three baskets are still fully present. If it were called “Small,” people might suspect that the three baskets are incomplete. Therefore, it is not called “Small” but “Tripitaka.” In the Mahaparinirvana Sutra, the Buddha refers to the Hinayana as the half-word teaching and the Mahayana as the full-word teaching, because the Hinayana only clarifies the emptiness of self, while the Mahayana clarifies the emptiness of both self and dharmas, thus distinguishing them as half and full.

台宗之通教，賢宗名之曰始教。自此以往，皆指大乘而言。謂之通者，以其經義，下可通於小乘，上可通於別、圓也。總之，所明之義，三乘可以共行，因名曰通。猶言普通也。凡但言人法俱空之理者，皆是。觀空，為大乘初門，故名之曰始教也。

> The Tiantai school's "Pervasive Teaching" is named by the Huayan school as the "Initial Teaching." From this point onward, all refer to the Mahayana. It is called "pervasive" because the meaning of its sutras can connect downward to the Hinayana and upward to the Distinct and Perfect teachings. In summary, the principles expounded can be practiced in common by the three vehicles; therefore it is called "pervasive," meaning universal. All teachings that merely elucidate the principle of emptiness of both persons and dharmas belong to this. Contemplating emptiness is the initial gate of the Mahayana; hence it is named the "Initial Teaching."

所謂別教者。別，即特別之義。始教但觀空，與二乘同，故曰三乘共行，因名曰通。今則不止觀空，且觀假有，非二乘所共行矣，因謂之別。賢首則名為終教，明行菩薩道者，始雖觀空，而終不住於空也。總之，大乘行門，始終不離乎生死涅槃兩皆不住而已。又復先修從假入空，次修從空出假，各別修行，非如圓教之一修一切修。是與通教、圓教皆有別也。所謂下別於通，上別於圓，故謂之別教也。

> The so-called Distinct Teaching: "Distinct" signifies its special meaning. The Initial Teaching merely contemplates emptiness, which is the same as the two vehicles, hence it is called the common practice of the three vehicles, and thus named the Shared Teaching. Now, it not only contemplates emptiness but also contemplates conventional existence, which is not shared by the two vehicles, and therefore it is called the Distinct Teaching. Master Xianshou then named it the Final Teaching, clarifying that those who practice the bodhisattva path, though they begin by contemplating emptiness, ultimately do not abide in emptiness. In summary, the practices of the Mahayana, from beginning to end, never depart from neither abiding in samsara nor abiding in nirvana. Furthermore, one first cultivates entering emptiness from the conventional, then cultivates emerging from emptiness into the conventional, each practice distinct and separate, unlike the Perfect Teaching's practice of one encompassing all. Thus, it differs from both the Shared Teaching and the Perfect Teaching. That is to say, below it is distinct from the Shared, above it is distinct from the Perfect, and therefore it is called the Distinct Teaching.

圓教者，台宗所謂即空、即假、即中，三諦圓融。賢宗所謂理事無礙、事事無礙、一即一切、一切即一是也。總之，凡經義中，賅攝所謂小始終頓，所謂藏通別之義者，即為圓教。

> The Perfect Teaching is what the Tiantai school calls the simultaneous emptiness, provisionality, and middle way—the perfect interpenetration of the three truths. It is what the Huayan school calls the non-obstruction of principle and phenomena, the non-obstruction of phenomena and phenomena, the one being all, and the all being one. In summary, within the meaning of the sutras, any teaching that encompasses what are termed the teachings of the Śrāvaka, Pratyekabuddha, Bodhisattva, and Sudden Enlightenment, or the meanings of the Tripiṭaka, Shared, Distinct, and Perfect teachings, is the Perfect Teaching.

賢宗於終教、圓教之間，加一頓教。凡經義明一念不生，當體即佛，不涉次第者，屬之。台宗於此層，非漏略也。當知台宗判教，分化法、化儀兩種。化法者，教化之法門，所謂藏、通、別、圓是也，此指教化時所說之義趣言。化儀者，教化之儀式，所謂頓、漸、祕密、不定是也，此指教化時所現之事相言。約佛邊言之，一時說盡，頓也。分次而說，漸也。放光表法，祕密也。非決定說，不定也。約聞法邊言之，聞即徹證，頓也。不如是者，漸也。隨類領解，不定也。各不相知，祕密也。又復說頓義時，亦有漸義。說漸義時，亦具頓義。此人聞之以為頓，他人乃以為漸。本是頓義，僅得漸益。雖說通教，其中乃攝有別、圓。乃至說藏教時亦然。推之其他，莫不如是。皆所謂祕密不定也。總之，台宗以為藏通別圓四教中，無不有頓有漸，故不另立一門。蓋以化法、化儀，加以通五時，別五時，參伍錯綜，以判一代時教。以是之故，判教之細密圓融，莫過台宗。然於一代時教之義理，事相，仍有收攝不盡處也。當知此事惟佛與佛，乃能究竟耳。各宗祖師未到佛地，雖各有見地，豈能便與佛同。後人惟當擇善而從可耳。以上泛論教相竟。即初總論已竟。以下正判本經教相。

> Xianzong adds a sudden teaching between the final teaching and the perfect teaching. All sutras that elucidate the meaning of not a single thought arising, wherein the very substance is Buddha itself, without involving sequential stages, belong to this category. The Tiantai school’s omission of this level is not an oversight. It should be understood that the Tiantai school’s classification of teachings divides them into two types: the Dharma-method and the Dharma-form. The Dharma-method refers to the methods of teaching, namely the Tripiṭaka, Shared, Distinct, and Perfect teachings; this pertains to the doctrinal meaning expressed during the teaching. The Dharma-form refers to the modes of teaching, namely Sudden, Gradual, Secret, and Indeterminate; this pertains to the phenomenal aspects manifested during the teaching. From the Buddha’s perspective, expounding all at once is Sudden. Explaining in stages is Gradual. Emitting light to signify the Dharma is Secret. Not teaching determinately is Indeterminate. From the perspective of the listeners, hearing and immediately fully realizing is Sudden. Not being so is Gradual. Understanding according to one’s capacity is Indeterminate. Each being unaware of others’ understanding is Secret. Furthermore, when the meaning of Sudden is taught, it also contains the meaning of Gradual. When the meaning of Gradual is taught, it also possesses the meaning of Sudden. One person may hear it as Sudden, while another may perceive it as Gradual. Although the teaching is fundamentally Sudden in meaning, one may only attain gradual benefit. Even when teaching the Shared teaching, it may encompass the Distinct and Perfect teachings. This is also true when teaching the Tripiṭaka teaching. Extending this to others, it is all so. All these are what is called Secret and Indeterminate. In summary, the Tiantai school holds that within the four teachings of Tripiṭaka, Shared, Distinct, and Perfect, there is none that does not contain both Sudden and Gradual aspects, therefore it does not establish a separate category. This is because, by applying the Dharma-method and Dharma-form, along with the general five periods and specific five periods, interweaving and overlapping them, it classifies the teachings of the Buddha’s entire lifetime. For this reason, no classification of teachings is more detailed and harmonious than that of the Tiantai school. However, regarding the doctrinal principles and phenomenal aspects of the Buddha’s lifetime teachings, there still remain areas not fully encompassed. It should be understood that this matter can only be fully comprehended by Buddhas together with Buddhas. The patriarchs of the various schools, not having reached Buddhahood, although each had their own insights, how could they be identical to the Buddha? Later generations should simply select the good and follow it. Thus concludes the general discussion of the characteristics of the teachings. That is, the initial general discussion is now finished. What follows is the proper classification of the teaching characteristics of this sutra.

（己）次，正判。

> Second, the definitive judgment.

台宗判本經為通別兼圓，賢宗則判屬始教，亦通於圓。皆不免拘牽名言，與經中義趣，未盡吻合也。今欲判定本經教相若何，不得不先明本經之義趣。

> The Tiantai school classifies this sutra as encompassing both general and specific teachings while also including the perfect teaching. The Huayan school classifies it as belonging to the initial teaching, yet it also connects to the perfect teaching. Both classifications inevitably become entangled with and constrained by terminology, failing to fully harmonize with the essential meaning and intent of the sutra itself. Therefore, to properly determine the doctrinal classification of this sutra, one must first clarify its essential meaning and intent.

○佛說此經，蓋以開眾生本具之如來智慧覺性，而復其本來面目者也。正是紹隆佛種，傳授心印之無上甚深法寶。即此一點，已足證明其為至圓極頓之教法矣。至圓極頓，故所謂通別，所謂始終之義，無不攝盡。安得見其有通始等義，遂拘牽文字，顛倒其說，謂其兼圓通圓乎。

> The Buddha expounded this sutra to unveil the inherent Tathāgata wisdom and awakened nature within all sentient beings, thereby restoring their original face. It is precisely the supreme and profound Dharma treasure that carries forward the Buddha-seed and transmits the mind-seal. This single point alone suffices to demonstrate that it is the teaching of utmost perfection and immediacy. Because it is of utmost perfection and immediacy, it encompasses all meanings of the general and specific, the initial and the ultimate. How can one, upon seeing that it contains meanings such as the general and the initial, become entangled in the literal text and invert its teaching, claiming that it merely partakes of perfection or shares in perfection?

○本經主旨，唯在無住。無住即是不著。不著，所以破我見也。何以故？我見即是妄想執著故。以如來智慧覺性，為我見所障。今欲顯性，必除其障。故唯一主旨。在於無住以破我也。夫智障不並立。將欲開顯智慧覺性，固在破除我見之障。然開、破一貫。能破便是能開，能開便是能破。然則此智云何為開耶？前已言之，發同體之大悲是已。悲智雙具，即所謂阿耨多羅三藐三菩提心也。此心是同體悲，故廣修布施六度，以滅度所有眾生，同證如來智慧覺性，而不著空。證如來智慧覺性，即是入無餘涅槃也。此心是理體智。故雖度眾生入無餘涅槃，而實無眾生得滅度者，而不著有。不著有，無相也。不着空，無不相也。無相無不相，正如來智慧覺性之真實相也。故本經啟口即明此義。且明明示之曰：不應取法，不應取非法。此約空有二邊不著言也。一有所著，則我見存。一無所著，則我見破矣。蓋滅度無量無數無邊眾生，而實無眾生得滅度，是無我人等相也。實無滅度，則雖廣行六度法，而無法想，是無法相也。雖實無滅度，而度之不休，是亦無非法相也。無我人等相者，無人我見也。法與非法皆無，無法我見也。換言之。無我人等相，所謂我空。無法相，所謂法空。亦無非法相，所謂空空，亦曰重空。此約一空到底言也。由是觀之。本經之空，是并空亦空，所謂一空到底。一空到底，即是雙遮二邊，雙照二邊，所謂空有不著，圓之至矣。豈可以但觀於空之始教，相提並論乎。

> The essential purpose of this sutra lies solely in non-abiding. Non-abiding means non-attachment. Non-attachment is what breaks the view of self. Why? Because the view of self is precisely deluded thought and attachment. The wisdom and enlightened nature of the Tathāgata is obstructed by the view of self. Now, to reveal this nature, one must remove its obstruction. Therefore, the sole essential purpose is to use non-abiding to break the self. Wisdom and obstruction cannot coexist. To reveal the wisdom and enlightened nature, it is indeed necessary to break the obstruction of the view of self. Yet, revealing and breaking are one continuum. That which can break is that which can reveal; that which can reveal is that which can break. How, then, is this wisdom revealed? As previously stated, it is by arousing the great compassion of the same essence. Possessing both compassion and wisdom is what is called the mind of Anuttarā-samyak-saṃbodhi. This mind, being the compassion of the same essence, thus extensively cultivates the practice of giving and the six pāramitās, to lead all sentient beings to nirvāṇa, to realize together the wisdom and enlightened nature of the Tathāgata, without clinging to emptiness. To realize the wisdom and enlightened nature of the Tathāgata is to enter the nirvāṇa without remainder. This mind is the wisdom of the principle-essence. Therefore, although leading sentient beings to enter the nirvāṇa without remainder, in reality, there are no sentient beings attaining nirvāṇa, without clinging to existence. Not clinging to existence is the markless. Not clinging to emptiness is the not without marks. Markless and not without marks—this is precisely the true mark of the Tathāgata's wisdom and enlightened nature. Therefore, this sutra clarifies this meaning at the very opening, and clearly indicates it by saying: One should not grasp at dharmas, nor should one grasp at non-dharmas. This speaks of not clinging to either extreme of emptiness or existence. If there is any clinging, the view of self remains. If there is no clinging whatsoever, the view of self is broken. For, to lead immeasurable, countless, boundless sentient beings to nirvāṇa, yet in reality, there are no sentient beings attaining nirvāṇa—this is to be without the marks of self, person, and beings. Since in reality there is no nirvāṇa attained, then although extensively practicing the dharma of the six pāramitās, there is no notion of dharma—this is to be without the mark of dharma. Although in reality there is no nirvāṇa attained, yet leading them ceaselessly—this is also to be without the mark of non-dharma. To be without the marks of self, person, and beings is to be without the view of a personal self. To be without both the mark of dharma and the mark of non-dharma is to be without the view of a dharma self. In other words, to be without the marks of self, person, and beings is what is called emptiness of self. To be without the mark of dharma is what is called emptiness of dharmas. To be also without the mark of non-dharma is what is called emptiness of emptiness, also termed double emptiness. This speaks of emptiness carried through to the end. From this perspective, the emptiness of this sutra is one that empties even emptiness itself, what is called emptiness carried through to the end. Emptiness carried through to the end is precisely to simultaneously negate both extremes and simultaneously illuminate both extremes, what is called not clinging to emptiness or existence, the perfection of the ultimate. How can it be compared with the initial teachings that merely contemplate emptiness?

而觀開經所言，是三空之義，一時並具。亦即一修一切修。又豈先修從假入空，次修從空出假，隔別不融之別教義乎。且一空到底，二邊不著，所謂離一切相也。必離一切相，方為發菩提心。而離一切相，則名諸佛矣。蓋空有一切相既離，則心清淨。心清淨，則實相生。實相生，即是無明我見破，而真如法身現。故曰則名諸佛。故曰若見諸相非相，即見如來。不但圓極，亦頓極矣。夫離一切相，為發無上菩提心者，以其遮照同時，宛合中道也。乃至菩提心亦不著，是則中亦不立矣。乃至曰：一切法皆是佛法。所謂一切法者，亦復即非而是名。此正台宗所說一空一切空，一假一切假，一中一切中，至極圓融之義也。而曰如來者，即諸法如義。又曰：是法平等，無有高下。此又賢宗所明理事無礙，事事無礙，一即一切，一切即一，至極圓融之義也。全經所說，皆是此至圓極頓之義。乃判曰兼乎圓，通於圓。一若經義有不盡圓者，何耶！總之，全經之義，莫非闡發圓頓之無住。但前半多約境遣著。境者，一切相也。六塵、六根、六識，乃至空、有、雙亦、雙非，皆攝在內。故前半之義，可簡言以括之曰：一切皆非，於相不取。因不取，故皆非也。皆非而不取。則無明我見破，而觀照般若之正智，煥然大明矣。後半則約心遣著。心者菩提心，三際心，有所發，有所得，一切分別執著等心，皆攝在內。故後半之義，可簡言以括之曰：一切皆是，於相不生。因不生，故皆是也。皆是而不生，則無明我見破淨，而實相般若之理體，朗然全現矣。故指示云何演說中，結以兩語曰：不取於相，如如不動也。看似因不取，而後不動；實則必能觀不動，乃可不取。此義，曾於前半部中發之。如曰：若心取相，則為著我人眾生壽者，是也。蓋心動則取，取則著相。故欲不著，必當不取。而欲不取，心當不動。可見前後義本一致。不過約文相，不無淺深次第，以方便見淺見深之聞法者耳。

> When we examine the opening section of the sutra, the meaning of the three emptinesses is fully present all at once. That is to say, one practice encompasses all practices. How could this be the gradual, separate teaching where one first practices entering emptiness from the conventional, and then practices emerging from emptiness into the conventional, with the two stages disconnected and unintegrated? Moreover, it goes all the way to emptiness, not clinging to either extreme—this is what is meant by “transcending all characteristics.” One must transcend all characteristics to truly give rise to the mind of enlightenment. And transcending all characteristics is precisely what is called “all buddhas.” For when characteristics of emptiness and existence are all transcended, the mind becomes pure. When the mind is pure, true reality arises. When true reality arises, it means ignorance and self-view are shattered, and the true suchness dharma-body appears. Therefore it is said, “then it is called all buddhas.” Therefore it is said, “If one sees all characteristics as non-characteristics, then one sees the Tathāgata.” This is not only perfectly complete, but also instantaneous and immediate. Transcending all characteristics is what constitutes giving rise to the supreme mind of enlightenment, because it simultaneously negates and illuminates, perfectly merging with the Middle Way. And even the mind of enlightenment is not clung to—this means not even the Middle is established. It goes so far as to say: “All dharmas are buddha-dharmas.” The so-called “all dharmas” are also “not, and therefore are called.” This is precisely the ultimate, perfectly integrated meaning taught in the Tiantai school: “one emptiness, all emptiness; one conventionality, all conventionality; one middle, all middle.” And it says, “Tathāgata means the suchness of all dharmas.” Also: “This dharma is equal, without high or low.” This, in turn, is the ultimate, perfectly integrated meaning clarified in the Huayan school: principle and phenomena are non-obstructing, phenomena and phenomena are non-obstructing, one is all, all is one. The entire sutra expounds precisely this meaning of ultimate completeness and immediacy. Yet some judge it as “incorporating completeness” or “connecting to completeness,” as if the sutra’s meaning were not fully complete—why is that? In summary, the entire meaning of the sutra is nothing other than elucidating the non-abiding of perfect immediacy. However, the first half mostly uses objects to dispel clinging. Objects refer to all characteristics. The six dusts, six roots, six consciousnesses, and even emptiness, existence, both, and neither—all are included. Therefore, the meaning of the first half can be summarized concisely as: “All are not; regarding characteristics, do not grasp.” Because one does not grasp, therefore all are “not.” All are “not,” and one does not grasp. Then ignorance and self-view are shattered, and the correct wisdom of contemplative prajñā shines forth brilliantly. The latter half then uses the mind to dispel clinging. Mind refers to the mind of enlightenment, the mind of the three times, any mind that gives rise to something, seeks attainment, or involves all kinds of discriminatory attachments—all are included. Therefore, the meaning of the latter half can be summarized concisely as: “All are; regarding characteristics, do not produce.” Because one does not produce, therefore all “are.” All “are,” and one does not produce. Then ignorance and self-view are thoroughly purified, and the reality-body of prajñā, the principle itself, becomes fully and clearly manifest. Thus, in the instruction on how to expound it, the conclusion is given in two phrases: “Do not grasp at characteristics, abide unmoving in suchness.” It may seem that because one does not grasp, one then abides unmoving; but in truth, one must be able to contemplate unmoving before one can not grasp. This meaning was already brought forth in the first half, as when it says: “If the mind grasps characteristics, then it clings to self, person, sentient being, or life span.” For if the mind moves, it grasps; if it grasps, it clings to characteristics. Therefore, to avoid clinging, one must not grasp. And to avoid grasping, the mind must be unmoving. Thus it is clear that the meaning of the first and second halves is fundamentally consistent. However, in terms of the textual presentation, there is inevitably a progression from shallow to deep, as a skillful means for those who hear the Dharma with shallow or deep understanding.

○前言，本經為紹隆佛種，傳授心印之無上法寶。即此一點，已足證明其為至圓極頓之教。此非無稽之言也。本經蓋屢言之矣。如曰：一切諸佛，及諸佛阿耨多羅三藐三菩提法，皆從此經出。又曰：是經有不可思議，不可稱量，無邊功德。如來為發大乘者說，為發最上乘者說。若有人能受持讀誦，廣為人說。如來悉知是人，悉見是人，皆成就不可量，不可稱，無有邊，不可思議功德。如是人等，則為荷擔如來阿耨多羅三藐三菩提。又曰：先世罪業，則為銷滅，當得阿耨多羅三藐三菩提。又曰：當知是人成就最上第一希有之法。又曰：是經義不可思議，果報亦不可思議。

> Foreword: This sutra is the supreme Dharma treasure for continuing the Buddha-seed and transmitting the mind-seal. This point alone is sufficient to prove it as the teaching of perfect culmination and ultimate suddenness. This is not an unfounded statement. The sutra itself repeatedly declares it. For example, it says: All Buddhas, and all Buddhas’ anuttarā-samyak-saṃbodhi Dharma, arise from this sutra. It also says: This sutra contains inconceivable, immeasurable, boundless merit. The Tathāgata expounded it for those who have set forth the Mahayana mind, for those who have set forth the supreme mind. If there are those who can uphold, recite, and widely proclaim it to others, the Tathāgata fully knows these people, fully sees these people, and all achieve immeasurable, inestimable, boundless, inconceivable merit. Such people then shoulder the Tathāgata’s anuttarā-samyak-saṃbodhi. It further says: Their past karmic offenses will then be eradicated, and they shall attain anuttarā-samyak-saṃbodhi. It also says: You should know that such a person accomplishes the supreme, foremost, and rare Dharma. And it says: The meaning of this sutra is inconceivable, and its retribution is also inconceivable.

夫曰諸佛從此經出，曰荷擔如來，當得菩提，非紹隆佛種乎。曰如來為發大乘最上乘者說，非傳授心印乎。曰經義、果報、功德、成就，皆不可思議，非無上法寶乎。非至圓極頓之教，何足語此。且明明曰：諸佛阿耨多羅三藐三菩提法，皆從此經出。則是一切圓頓經教，皆為此經攝。此經能攝一切經教，一切經教，不能攝此經教。然則至圓極頓，孰有能駕此經而上之者。佛語當信，不可誣也。今故謹遵佛旨判本經為境心俱冥，遮照同時，慧徹三空，功圓萬行，至圓極頓之大教。一切藏、通、別、圓，小、始、終、頓、圓，種種教義，一齊攝盡。其相，正如無上醍醐，為乳、酪、生熟酥之所不及也。

> It is said that all Buddhas arise from this sutra, that those who uphold it bear the Tathāgata’s work and shall attain Bodhi—is this not the continuation and flourishing of the Buddha-seed? It is said that the Tathāgata taught this for those who set forth on the Great Vehicle and the Supreme Vehicle—is this not the transmission of the mind-seal? It is said that the meaning of this sutra, its results, merits, and accomplishments are all inconceivable—is this not the supreme Dharma treasure? If this were not the most complete and immediate teaching, how could such statements apply? Moreover, it is clearly stated: “All Buddhas and their Anuttarā Samyak Saṃbodhi Dharma arise from this sutra.” Thus, all complete and immediate sutras and teachings are encompassed by this sutra. This sutra can contain all sutras and teachings, but no other sutra or teaching can fully contain this one. If so, what teaching could possibly surpass this one in completeness and immediacy? The Buddha’s words should be trusted—they cannot be falsely denied. Therefore, in accordance with the Buddha’s intent, we determine this sutra as the great teaching in which object and mind are both emptied, negation and illumination occur simultaneously, wisdom penetrates the three emptinesses, and practice perfects the ten thousand deeds—the most complete and immediate teaching. All teachings—whether of the Tripiṭaka, Common, Distinct, or Complete; whether Small, Initial, Final, Sudden, or Complete—are wholly encompassed within it. Its nature is like supreme ghee, surpassing milk, curd, fresh butter, and clarified butter.