般若者，此云智慧，乃諸佛妙契法身之實智也。經云：「諸佛智慧，甚深無量，即此名為根本智。」法界幽玄，非此莫鑒，故稱本智。然三乘同乘此智為因，但心有大小不同，故唯佛為極。以前不遷、不真二論，以顯真俗不二之真諦為所觀之境，今此般若為能觀之智。謂以無知之般若，照不二之中道，以此為因，將證不生不滅之涅槃為果，故次來也。然般若唯一，其用有三：一、實相般若，以般若乃諸法之實相故。二、觀照般若，即中道妙心之實智，照中道之妙理，理智冥一、平等如一，故理事雙彰、權實並顯，是為因心果德，故名二智。三、文字般若，以諸佛言教乃般若所流，故一一文字能顯總持，要即文字以明般若。此般若義也。無知者有二義：一、離妄，謂本無惑取之知。二、顯真，有三義：一、本覺離念，靈知獨照，知即無知。二、始覺無知，謂窮幽亡鑒、撫會無慮，故無對待之知。三、文字性空，非知不知。然雖三義，蓋以真諦無相，亡知絕鑒照體獨立，正無知義也。什師初譯《大品》，論主宗之以造此論，以呈什師。師曰：「吾解不謝子，文當相揖耳。」後傳至匡山，劉遺民以呈遠公，公歎曰未曾有也。當時見者，靡不服膺。
"Prajñā" translates as "wisdom." It is the true wisdom through which all Buddhas perfectly realize the Dharmakāya. The sutra states: "The wisdom of the Buddhas is profound and immeasurable; this is precisely what is called the fundamental wisdom." The profound and subtle nature of the Dharmadhātu cannot be discerned without it, hence it is called the fundamental wisdom.
Although the Three Vehicles all rely on this wisdom as their cause, their minds differ in capacity—some great, some small—and thus only the Buddha attains its ultimate perfection. Previously, the two treatises on "Non-Action" and "Unreality" elucidated the ultimate truth of the non-duality of the absolute and the conventional as the object of contemplation. Now, this Prajñā is the wisdom that contemplates. It means using the non-conceptual Prajñā to illuminate the non-dual Middle Way. Taking this as the cause, one will attain the fruit of Nirvana, which is neither born nor extinguished. Hence, it is presented next.
Although Prajñā is singular, its functions are threefold:
1. **Prajñā of True Reality**: Because Prajñā is the true nature of all phenomena. 2. **Prajñā of Contemplative Insight**: This is the true wisdom of the wondrous Middle Way mind, illuminating the wondrous principle of the Middle Way. Here, principle and wisdom merge into one, equal and undifferentiated. Thus, both principle and phenomena are revealed, and both expedient means and ultimate truth are made manifest. This represents the cause (mind) and the fruit (virtue), hence it is called the Twofold Wisdom. 3. **Prajñā of the Written Word**: Because the teachings of all Buddhas flow from Prajñā. Therefore, each and every word can reveal the essential meaning. The key is to understand Prajñā through the words themselves. This is the meaning of Prajñā.
"Non-conceptual" has two meanings: 1. **Freedom from Delusion**: It means originally lacking knowledge based on mistaken grasping. 2. **Manifestation of Truth**: This has three aspects: * The original enlightenment is free from discursive thought; luminous awareness shines alone. This knowing is non-conceptual. * The initial enlightenment is non-conceptual, meaning it exhaustively probes the profound without relying on discrimination, and responds to circumstances without contrived thought. Hence, it is knowledge without duality. * The nature of words is empty; it is neither knowing nor not-knowing.
Although there are these three aspects, it is essentially because the ultimate truth is formless, transcending knowledge and the subject-object dynamic of illumination. Its essence stands alone, which is the true meaning of "non-conceptual."
When Master Kumārajīva first translated the *Mahāprajñāpāramitā Sūtra*, the author of this treatise based his work on it and presented it to the Master. The Master said, "My understanding is not inferior to yours, but in literary style I must bow to you." Later, the treatise was transmitted to Mount Lu, where Liu Yimin presented it to Master Huiyuan. The Master sighed in admiration, saying it was unprecedented. All who saw it at the time were deeply convinced.
夫般若虗玄者，蓋是三乘之宗極也，誠真一之無差。
The profound emptiness of Prajna is the ultimate principle of the Three Vehicles, the true and undifferentiated oneness.
此標宗極也。虗玄，正顯無知。以幽靈絕待，故謂之虗，亡知絕照，故謂之玄。三乘同稟此智，但以取不取、知無知之差，所謂心有大小耳。其實所宗，以此為極，所謂不二真心，故曰真一無差。
This marks the ultimate principle. Void and profound, it truly reveals non-knowing. Because it is mysterious and transcendent, beyond all comparisons, it is called "void." Because it transcends knowing and illumination, it is called "profound."
The three vehicles all share this wisdom, but they differ in grasping or not grasping, knowing or not knowing— this is what is meant by the mind being great or small.
In truth, the principle they honor is this ultimate one: the undivided true mind, thus called the one true reality without distinction.
然異端之論，紛然久矣。
Yet the arguments of misguided views have been clamoring for far too long.
此述造論之本意也。語曰：「予豈好辯哉？不得已也。」故造論之意，本為摧伏邪見，以正智未明，不得不為之論耳。
This explains the original intent behind composing this treatise. As the saying goes, "Do I really enjoy debating? It is only out of necessity." Therefore, the purpose of writing this treatise is to refute erroneous views. Because true wisdom has not yet been clearly understood, I had no choice but to compose this discussion.
有天竺沙門鳩摩羅什者，少踐大方，研機斯趣，獨拔於言象之表，妙契於希夷之境。
There was a monk from India named Kumarajiva. From a young age, he walked the great path of wisdom, deeply investigating the essence of the Dharma. He alone transcended the limitations of words and forms, and profoundly realized the subtle and profound state of enlightenment.
此出師承有本也。梵語鳩摩羅什，此云童壽，以童年而有耆德，故有此名。師本龜茲國王之甥，以其父鳩摩羅炎，本天竺人，今從本稱。天竺，亦云身毒，亦名印土，有五，乃婆羅門所居，佛出其中。大方，指般若。什師學本生知，年方二十，即為國王講《般若》經論，故云少踐大方。妙悟玄猷，故曰研機斯趣。以般若離言，故拔言象之表。離相離名，非見聞所及，故曰妙契希夷之境。希夷二字，出《老子》，言妙悟超卓。今翻譯《大品》，論主親承稟受，妙契玄旨，故造斯論。
齊異學於迦夷。
He debated with other schools of thought in Kashi.
齊，集也，猶齊物之齊。迦夷，亦名迦維，乃佛生之國。佛滅度後，異學紛然。什師名播五天，彼多宗仰，故云集也。
揚湻風於東扇。將爰燭殊方而匿耀涼土者，所以道不虗應，應必有由矣。
此敘什師入中國之由也。此時道安法師名震當代，秦主符堅以師尊之，稱為聖人。安曰：「貧道非聖。聞龜茲國有羅什者，真聖人也。」堅聞之，欣慕不已，乃遣大將軍呂光，率鐵甲兵十萬伐龜茲，以迎師。光將兵至國，圍其都城。王致辭曰：「下國與大秦遼遠，俗不相及，何以見伐？」光曰：「大秦天王所以命師伐王之國者，非為土地之利也。因聞王國有聖人鳩摩什，將迎歸供奉耳，非別有所圖也。」王曰：「什乃予國之寶也，安肯棄之？餘則唯命是聽。」遂堅壁。光圍久之，王城益急，什請曰：「豈以貧道一人之故而舉國受困？非利也，願請以行。」王不聽，什曰：「會當歸耳。」王無已，遂遣師同光行，是謂揚湻風於東扇也。光至涼，聞姚萇弒堅自立，國號後秦。光亦據涼自王，國號西凉。時什師未及入秦，遂居於凉。光無良，多困辱師，無以自見，故曰將爰燭殊方而未顯。留滯於凉，故曰匿耀凉土。以既來而致困，其道不行，故曰道不虗應，應必有由矣。
弘始三年，歲次星紀。秦乘入國之謀，舉師以來之意也。北天之運，數其然也。
此敘什師得時行道之由也。姚萇弒堅，在位八年，而什師亦被困於凉。偶堅領鬼兵入宮，刺萇中陰出血石餘而崩。子興嗣立，降帝號而稱天王，意蓋宗尊周制也。改元弘始。丑月為星紀，以月紀年也。什師在凉十一年矣。時因殿庭生連理樹，逍遙園葱變成芷，咸謂智人入國之瑞。知師在凉，秦主乃遣姚碩德伐凉。光已薨，其子呂隆嗣立。兵至，大敗之，隆即降，遂表奉師至，秦主深禮重焉，故曰秦乘入國之謀，舉師以來之。《大品》云：「般若於佛滅後，先至南方，次至西方，次至北方，大盛於震旦。」震旦在天竺東北，故曰北天之運，數其然也。謂法運時數，當其然耳。
大秦天王者，道契百王之端、德洽千載之下，游刃萬機、弘道終日，信季俗蒼生之所天、釋迦遺法之所仗也。
此敘明時什師行道之會也。天王乃興自稱，故時並尊之。百王，指堯舜以下。端，謂百王首，以無為為治也。洽，霑潤也。意稱弘法之德，流潤千載之下也。游刃，語出《莊子》。庖丁解牛，游刃其間，恢恢乎有餘地。此稱秦主才智有餘，雖萬機叢錯，迎刃而解，恢有餘地，故不妨弘道終日也。謂此聖主，信為末法蒼生之所天。蒼生，猶言赤子。天，稱父母為天。謂養育羣生如一子也。佛臨滅時，將佛法付囑國王大臣，非仗大力外護，法難久住，故為遺法之所仗也。上敘弘法之主，下敘弘法之事。
時乃集義學沙門五百餘人於逍遙觀，躬執秦文，與什公參定方等。其所開拓者，豈謂當時之益，乃累劫之津梁矣。
此敘秦主弘法之事也。逍遙觀，乃秦主游宴之所。什師至國，遂延於此中以譯諸經。後因秦主賜什宮人，乃別搆草堂以居之，即今之草堂寺。什師宣梵，秦主親執文對譯。方等諸經，乃所譯也。開拓，如開疆拓土。以佛法初開荒邈，不唯以益當時，實為累劫之津梁也。
余以短乏，曾廁嘉會，以為上聞異要，始於時也。
此論主自敘聞法之時也。短乏，謙辭，謂才短德乏，濫廁嘉會。上聞船若玄旨，異常心要，始於此時也。上敘來義，下顯正宗。
然則聖智幽微，深隱難測，無相無名，乃非言象之所得。為試罔象其懷，寄之狂言耳。豈曰聖心而可辨哉！試論之曰：
正宗之初。據理出意，將欲制論，先示般若玄旨非言論可及也。經云：「諸佛智慧甚深無量，其智慧門難解難入，一切聲聞辟支佛所不能知，不退菩薩亦不能測。」故曰聖智幽微，深隱難測。般若之體離相離名，豈言象之所得哉？今欲論之，試罔象其懷，寄之狂言耳。罔象，語出《莊子》。黃帝遺其玄殊，使智索之而不得，使罔象索而得之。謂虗無其懷，乃可與智相應也。狂言，亦出《莊子》，謂大而無當之言，蓋謙辭也。意謂試以狂言擬之，非敢謂聖心可辨也。
放光云：「般若無所有相、無生滅相。」《道行》云：「般若無所知、無所見。」
此引二經以定宗也。《放光》，即《大品》也，兩譯文異。二十卷云「般若無所有相」，第十五云「般若波羅蜜，不生不滅相。」《道行》第一云：「般若當從何說？菩薩都不可得見，亦不可知。」此約義引也。以般若體絕諸相，故云無所有相。寂滅湛然，故云無生滅相。真知獨照，故無所知。絕諸對待，故無所見。般若如此，豈名言之可到哉？下依宗辨用。
此辨智照之用，而曰無相無知者，何耶？果有無相之知、不知之照，明矣。
此徵顯般若實相之體，以為發論之端也。此者，指上引二經，乃辨智照之用。既有智有用，則應有相、有知可也，而云無相、無知者何耶？由是觀之，實有離相之知、亡知之照明矣，但非心識思量可及也。
何者(微顯上義)？夫有所知，則有所不知(此凡情也)。以聖心無知，故無所不知。不知之知，乃曰一切知。故經云：「聖心無所知，無所不知。」信矣。
此徵明無知之義也。約理而推，夫有所知之境，則滯於一緣，則有不知之地。此心境未泯、對待未忘，乃凡情也，擬之聖心則不然。以聖心虗靈絕待，境智雙忘、能所俱絕，是為無知。以無知之知光明徧照，故無所不知。以不知之知，故曰一切知。故《思益經》云：「聖心無所知，無所不知。」信矣。由無所知，故無所不知耳，豈有心之知而可及哉？
是以聖人虗其心而實其照，終日知而未嘗知也。故能默耀韜光，虗心玄鑒，閉智塞聰，而獨覺冥冥者矣。
此釋聖心無知之所以也。以聖人惑無不盡，故虗其心；真無不窮，故實其照。此實智內證也。由內證之實，故權智外應，則終日知而未嘗有其知也。由其體用雙彰、權實並運，故能默耀韜光，不用其知。虗心玄鑒，故無幽不燭。所以外應羣動，則忘知泯照，閉智塞聦，不有其知而內與理冥。真知獨照，故曰獨覺冥冥。此所謂無知無所不知也。
然則智有窮幽之鑒而無知焉(實智內證)，神有應會之用而無慮焉(權智外應)。神無慮，故能獨王於世表；智無知，故能玄照於事外。
此分別觀照以顯權實二智也。實智照理，故有窮幽之鑒。照體獨立，心境兩忘，故無知焉。神，權智也。俯順羣機，故有應會之用。無思而應，故無慮焉。無思而應，則物不能累，故獨王於世表。智無知，則境與心會，觸事而真，故能照於事外。是以不住無為、不捨有為，權實雙彰、齊觀並照，此聖人之心也。
智雖事外，未始無事；神雖世表，終日域中。所以俯仰順化，應接無窮，無幽不察，而無照功。斯則無知之所知，聖神之所會也。
此釋成二智並運之所以也。以觸事而真，故智雖事外，而未始無事。以神雖世表，不捨度生，故終日域中。由夫二智齊觀，所以聖人俯仰順化。故權智應接無窮而不累，實智無幽不察而無照功，此其所以為聖智無知之所知，乃聖智神心之所冥會也。以此而觀聖心，則般若之旨昭然矣。
然其為物(體也)也，實而不有、虗而不無，存而不可論者，其唯聖智乎。
此申明般若體絕有無也。般若本有真實之體，但無相而不可見，故云實而不有。虗靈湛寂而照用常然，故云虗而不無。存而不可論者，義引《莊子》「六合之外聖人存而不論」，以明般若非常情知見之境，故但當存之而不可論，以非言可及也。
何者(微也)？欲言其有，無狀無名；欲言其無，聖以之靈。
此明般若不屬有無也。欲言是有，則無相狀，而不可以名貌；欲言其無，而聖人玄鑒萬機，應用不缺，故不可以有無名也。
聖以之靈，故虗不失照；無狀無名，故照不失虗。
此下明般若寂照一源，體用雙彰、權實並顯也。虗不失照，則寂而常照，故體不離用。照不失虗，則照而常寂，用不離體。
照不失虗，故混而不渝；虗不失照，故動以接麤。
此正明權實並著也。由照不失虗，故權智外應，混融萬物，而其體湛然而不變。渝，變也。由虗不失照，故實智內證，而不捨度生。麤謂現身三界，隨類而應。是以照彌深、用彌廣。
是以聖智之用未始暫廢，求之形相未暫可得。
此結成寂照同時之義也。由其權實不二，故聖人彌綸萬有、潛歷四生，未曾一念捨眾生界，其實求其智用之跡而不可得。
故《寶積》曰：「以無心意而現行。」放光云：「不動等覺而建立諸法。」所以聖迹萬端，其致一而已矣。
此引二經結成寂照一源之義也。若聖人有心作為，則有形相而可得。由無心意而現行，故現身如水月、說法如谷響，雖可見可聞，其實求之而不可得。由不動等覺而建立諸法，故不離當處而法界彌綸。所以聖迹萬端，皆法身彌布，故云其致一而已矣。
是以般若可虗而照、真諦可亡而知，萬動可即而靜、聖應可無而為。斯則不知而自知、不為而自為矣。復何知哉？復何為哉？
此總結般若寂照不二，存泯互融也。由上論聖心如此體用雙彰，故般若體雖至虗，可以即虗而照。亡，絕也。真諦之境雖絕相，可以即絕相而知。萬動雖紛，可以即動而靜。聖應雖無為，可以即無為而為。如此，則聖智不知而自知、不為而自為矣。由其存泯互融，故體用不二也。上顯雙存，下顯雙泯。復何知哉？復何為哉？其實無知無為也。上本論竟。下問答決疑，有十八段。