大般若波羅蜜多經 (第401卷-第600卷) 第556卷

大般若經第五會

T07n0220_556 序

西明寺沙門玄則撰

蓋聞申申夭夭，宴居而欲流誨；憤憤悱悱，離座而思請益。況深慈之遠鞠、遍知之委照，妙感之潛通、玄機之盛扣，其於說也，何能已乎！神運之來，亟諧景集，靈山之上，復動希聲。良由心塗易蕪、情靄難拂，滯識象之為識、昧空色之即空，豈知夫法體法如不一不二，性相唯寂言慮莫尋。既無一在而可舒，又無不在而可卷，諒非兆朕之可導，又非塵躅之可隨，斯則行不行矣！住不住矣！觀無二之性與二不二，則非一之名在一恒一，故紛之則萬舛、澄之則一如。一如未限而義區之，一義未易而名異之，一名未改而想貿之，一想未派而取亂之。過此以往，其不涯矣。故正乘之與大心、迴向之與隨喜，忘之則戒定慧蘊，存之則想心見倒。夫見生死者三有，著涅槃者二乘，是故知生死空斯出三界矣！知涅槃空斯過二地矣！釋五花之授記乃證菩提，搋七寶之校量方深福德。天供天護，加頂讚而徒殷；神呪神珠，語靈祥而不極。鋪惟此會，未傳茲壤。凡二十四品，今譯充十卷。其亹亹通韻、新新渴奉者，固當不以抵羽而輕積珍矣！

I have heard that in leisure one seeks to impart teachings; and with eager earnestness, one leaves one's seat to seek instruction. How much more so with the deep compassion that extends far, the complete knowledge that illuminates thoroughly, the subtle response that penetrates deeply, and the profound opportunity that knocks powerfully—how could one possibly stop speaking? The divine movement has come, quickly harmonizing the gathering, and on Vulture Peak, once again stirring the rare sound.

This is because the path of mind easily becomes overgrown and emotional mists are difficult to clear away. People are stuck perceiving forms as consciousness and fail to realize that emptiness and form are identical. How could they know that the essence of dharma and suchness is neither one nor many, that nature and characteristics are only stillness beyond words and thought? Since there is no single location that can be expanded, nor any non-location that can be contracted, it truly cannot be guided by omens, nor can it be followed by dusty footprints. Thus, action is non-action! Abiding is non-abiding!

Observing the non-dual nature as neither dual nor non-dual, the name of non-oneness remains eternally one. Therefore, when confused, there are myriad differences; when clarified, there is only suchness. Suchness has no limits yet meaning divides it; meaning has not changed yet names differ; names have not altered yet conceptions transform; conceptions have not branched yet attachments disorder it. Beyond this, it is boundless.

Thus, the right vehicle and the great mind, dedication and rejoicing—when forgotten, they are the aggregates of discipline, concentration, and wisdom; when clung to, they become inverted views of thought. Those who perceive birth and death are in the three realms of existence; those who cling to nirvana are of the two vehicles. Therefore, knowing that birth and death are empty, one transcends the three realms! Knowing that nirvana is empty, one surpasses the two grounds!

The bestowal of the five-flower prediction leads to the realization of bodhi; the comparison of the seven treasures deepens merit and virtue. Divine offerings and protection add blessings abundantly; divine mantras and pearls speak of auspiciousness without end. This assembly, laid out here, has not yet been transmitted to this land. There are twenty-four chapters in all, now translated into ten scrolls. Those who diligently comprehend its rhythms and thirstily receive it anew should certainly not discard a feather while undervaluing accumulated treasures!

大般若波羅蜜多經卷第五百五十六

三藏法師玄奘奉　詔譯