大般若波羅蜜多經 (第401卷-第600卷) 第538卷

大般若經第四會

T07n0220_538 序

西明寺沙門玄則撰

Composed by Xuanze, a monk of Ximing Temple

若夫識之所識曷嘗非識、如之所如未始不如，是故能行與所行兼空，則攝受之理廢；自性與無性不異，則執取之念忘。若忘執而有恃，或存概以墮業，知盛修而不行，乃虛己而制勝，恐野馬之情未戢，故靈鷲之談復敞。或曰：其在名也，每切有行之誡；其於實也，必警無行之怠。塗致或爽，折中奚歸？竊應之曰：一切凡夫，剖名相之符、保癡愛之宅，所以措懷有著、擬議必違。至真反此，動寂斯會。由此言之，行亦不行、不行亦不行，而宛然行矣！宛然不行矣！以假名般若。授假名菩薩，是持幻法與幻人，故無作亦無得。此又晨蜉之語歲、夢蝶之議覺乎？慨斯取之未傾，欣此教之方漸。凡二十九品、一十八卷。即舊《小品》、《道行》。新《道行》、《明度》經。品之為言分也，分有長短，故有大品小品焉。道行即分中之初品，譯者取以別經；明度乃智度之異言，即就總目為號。寔由殘缺未具，故使名題亦差。今大教克圓，鴻規允布，心術之要可復道哉！

If that which consciousness cognizes has ever been anything other than consciousness, and if that which is suchness has ever not been suchness, then the ability to practice and that which is practiced are both empty, thus the principle of grasping is abandoned; self-nature and non-nature are not different, thus the thought of attachment is forgotten. If one forgets attachment yet relies on something, or maintains concepts and falls into karma, knows abundant cultivation yet does not practice, then one empties oneself and achieves victory. Fearing that the wild horse of emotions has not yet been tamed, the discourse on Vulture Peak is once again expounded.

Some say: As for names, they always sharply admonish those who practice; as for reality, they must warn against the laziness of non-practice. If the path is missed, where does the middle way lead? I humbly respond: All ordinary beings split apart the seals of names and forms, and protect the dwelling of ignorance and attachment, thus their minds are attached and their deliberations invariably diverge. The ultimate truth is the opposite of this, where movement and stillness converge. From this perspective, practice is also non-practice, and non-practice is also not non-practice, yet there is naturally practice! There is naturally non-practice!

Using the provisional name "prajñā" to teach provisional bodhisattvas is like offering illusory dharmas to illusory people, thus there is no action and no attainment. Is this like the morning mayfly discussing years, or the dream butterfly debating wakefulness? I lament that this grasping has not yet been overturned, yet rejoice that this teaching is gradually spreading.

There are twenty-nine chapters in eighteen scrolls. These correspond to the old "Small Collection" (小品) and "Practice of the Way," and the new "Practice of the Way" and "Illumination of Wisdom" sutras. The term "chapter" means "section," and sections vary in length, thus there are large collections and small collections. "Practice of the Way" is the first chapter of the section, which translators used to name the sutra; "Illumination of Wisdom" is another term for "Perfection of Wisdom," taking the general title as its name. Because of incompleteness, the titles also differed. Now the great teaching is complete and the grand plan is properly arranged—how can the essentials of mind techniques be explained again!

大般若波羅蜜多經卷第五百三十八

三藏法師玄奘奉　詔譯