大般若波羅蜜多經般若理趣分述讚 1.21

1.21

述曰：此中九句歎如來德。依諸經論略為三釋：第一、且依此經文解。其第一句總歎如來兼以下德，餘之八句別歎如來列諸德異。然下正宗有十四段，以顯世尊十四實德。今此初句總標眾德，餘句別屬功德法門。「金剛住持平等性智」者，舉次第二灌頂寶冠超過三界德，即是十四段中第三段。調伏眾惡普勝法門，亦是第五法王灌頂智藏法門之所顯也。舉下一德二種法門其種種希有殊勝功德者，總指餘七句所有勝德，餘十二段所有法門不可一一具足列故。此總解已。別解釋者，妙者功德微細故，善者非佛不惻故。又內道不了名妙，外道不知名善。又智深難測名妙，福細叵識為善。言成就者，自在任運能現前義。又剋獲圓滿名為成就。一切如來者，欲顯佛德諸佛共故，由此共故佛德可尊，是真實德。梵云達他揭多，古云多陀阿伽度，此云如來。〈菩薩地〉說言「無虛妄故名如來」，《涅槃經》云「如過去佛說契經等不變改故名之為如，從波羅蜜三十七品十一空來至涅槃故名為來。」此意說言，如諸佛等而說妙法，從修萬行來至涅槃，故言不虛是如來義。又言不虛，常行諦語，來至佛位，故名如來。《瑜伽論》云「十號之中初是總序」。若住生死，由行妙行去至佛位，名蘇揭多，號為善逝，古云修伽陀也。若住彼岸因如成佛，號曰如來。一揭多言義通來去，如言蜜多通離到義，此亦如是。金剛者，喻也。平等性智能調眾惡降伏煩惱普勝一切，名曰金剛，如於金剛能摧壞故。言住持者，至法王位能為一切三界勝主，世間所有勝法皆是此智之所住持。令其不壞名住，助其生長名持。又此平等智是諸智藏，一切福智以此為因。此能住持一切佛德、能滅諸惑，名金剛住持，此是平等性智之作用也。內能住持外能摧壞。平等性智者，非是四智中第二平等性智也，畢竟空寂平等法性能證之智，名平等性智，即無分別智，正能斷惑為無間道猶若金剛，即妙觀智中之正智也。若為住持眾德之本，為能摧壞之根本智，即圓鏡中平等性智。若能摧壞著生死涅槃，住無所住，即第七識所成平等性智。若能摧壞二乘異生一切煩惱，住於慈悲利他功德，即成所作平等性智。今以正義，即諸智中隨其所應證性平等，皆能壞分別及二障等。諸德之本，名為金剛住持平等性智。一切菩薩根本所求，如灌頂位之寶冠也。性是無漏，離三界繫，永無分別。此牒次下第一德已。餘德非一，名為種種。無始未得名為希有，唯佛乃成故名殊勝。積力道成名為功德。此總含下，下自當知。第二句云「已能善獲一切如來灌頂寶冠超過三界」者，即下十四段中第三調伏眾惡普勝法門，及第五灌頂智藏法門所顯。下經解言「若以世間灌頂位施，當得出世灌頂位果」。西域世間剎帝利種太子，將受帝王之位，先請有德婆羅門等以為師傅，乘千里象取四大海水，以吉祥茅沾彼海水灑太子頂令其淨潔，作大吉祥，四方歸伏方受王位。古翻經云剎利水澆頭王，今新翻云剎帝利種灌頂大王。王身必是剎帝利種。請婆羅門以為師傅灌其頭頂，以婆羅門性修梵行淨戒之族故，剎帝利請灌其頂，此乃效習受法王位之儀式也。謂第十地究竟菩薩生色界上大自在宮，蓮華臺中將起金剛定受佛之位，勝諸菩薩、菩薩中尊，佛之長子名為太子，十方諸佛是其師傅，各舒慧手及右臂手，以三世佛清淨法水灌灑其頂，頂謂心首及其頭首，除無始來二障垢穢有漏染污，遍滿清淨無漏潔白殊勝法王位。如世太子既灌頂已將受王位，戴王之冠、著王之服、處王之殿。佛法太子亦復如是，將受法王法主之位，戴佛之冠，謂一切智、一切種智，是佛心首所戴持故，即是觀照波羅蜜多，此功德法真實珍寶，七聖財中名為慧財，故此冠冤名為寶冠。服二際佛功德法衣，即是慚愧柔和忍辱之上衣也。此智慧冠是大智藏，一切善法因此生故。處十方佛空寂寶殿，由戴如是冠衣等故，無始惡友以煩惱水澆其心頂，生死心首所戴愚癡醜惡冠冤、生死所著無慚無愧剛強佷戾瞋恚惡服，悉得消滅永為棄捨，永更不入三界牢獄，故名降伏眾惡普勝法門，亦名灌頂智藏法門。由如是故為三界主，出諸有漏生死繫縛超三界也。自體無漏名為遍也。故下經云「若以世間灌頂位施，當得出世法王位果」。第三句云「遍金剛智大觀自在」者，即下十四段中第十二一切有情住持遍滿勝藏法門，謂佛具證一切有情皆如來藏，普賢菩薩自體遍故，能證如來藏遍諸有情。此能證智名遍金剛智，摧滅生死一切障故。然由悲故，觀諸有情身語心行，可濟拔者應時為現。故諸有情皆金剛藏，以金剛藏所灌灑故；皆正法藏，一切皆隨正語轉故；皆妙業藏，一切事業加行依故。由觀有情而起三業，故曰觀自在。於求念者如應利樂無失時處法器等，故大觀自在。如龜茲國聖苾芻尼所現事也。第四句云「決定諸法大妙智印」者，即下十四段中第二寂靜法性般若理趣現等覺門。總一切法不過有二：一智、二境，智謂金剛智、境謂一切法。又有二種：一能詮、二所詮，能詮謂法、所詮謂義。今顯世尊於二二種諸法之中決定悟解無有疑惑，能知此智名大妙智印。此智印定二二種法，離諸疑網，非凡愚所測名之為妙，神用難思復名為大，即觀有智印定諸法無疑惑也。第五句云「一切如來畢竟空寂平等性印」者，即下十四段中五法門也。第一、一切諸法甚深微妙清淨法門，第四、平等智印清淨法門，第七、離諸戲論輪字法門，第八、入廣大輪平等性法門，第十一、性平等性最勝法門。謂昔妄想計諸法有，今離妄想計執永除，所執既無、所證亦滿，諸妄永棄名為清淨。此諸妄想畢竟體空，世出世間染淨等法無不空寂，空寂之體性即真如，即一切法平等之性。此理決定遍諸法中名之為印。佛得此如一切圓滿故名善證。然《中邊論》解二十空中畢竟空云「為於有情常作饒益而觀空故名畢竟空」。此意說言，為有情故別觀於空，或觀所為有情為空。此觀有情等畢竟不可得、畢竟即空，名畢竟空。此畢竟空寂一切有情、一切法中皆悉平等。是諸人法平等之性，印定諸法定畢竟空，若計所執、若二空理，皆畢竟空故。此解即是第一一切法甚深微妙清淨法門之大義也。自餘四門準下應悉，恐文繁廣故不並釋。第六句云「於諸能作所作事業皆得善巧成辦無餘」者，當下十四段中第十能善調伏智藏法門之所顯德。所調伏者，謂諸纏垢忿恚等過。謂佛世尊自能調伏忿恚等過，亦能調伏一切有情纏垢等失。隨其大小善惡事緣起纏垢等，如來善巧皆能調伏，成辨此智一切皆盡更無遺餘。故佛世尊自智圓滿伏眾惡患，亦能調伏諸有情等纏垢等患，亦令乃至得佛菩提，是名善巧成辨無餘。但是能伏諸纏垢等所有方便皆悉成辨，故言善巧成辨無餘。智慧善巧名能作事業，所伏忿等名所作事業。又智慧方便名能作事，其所調伏身語意業令離纏垢名所作事。此歎世尊具智方便，善能調伏自他忿等一切無餘。第七句云「一切有情種種希願隨其無罪皆能滿足」者，顯下十四段中第十四甚深理趣最勝法門。謂佛世尊由具般若波羅蜜多方便善巧成立勝智，善辨一切清淨事業，能令諸有皆得清淨。又以貪等調伏世間，普遍恒時乃至諸有皆令清淨自然調伏。又大貪等能得清淨大樂大財，三界自在常能堅固饒益有情，由斯陀羅尼。以隱密言詞說其神呪，能受持者一切障滅，隨心所欲無不成辨。乃至廣說若離煩惱惡業、諸願世出世間，若今若後由無罪故悉能滿足。若起煩惱惡業，根本由有罪故，如是諸願皆不與之。故說世尊不奪有情一切諸願；然不皆與，要除無罪。若起煩惱及起惡願，雖有至誠亦定不與。如如意珠，所發善願一切皆得。第八句云「已善安住三世平等常無斷盡廣大遍照」者，顯下十四段中第十三段無邊無際究竟理趣金剛法門。此意總顯般若波羅蜜多若體若用弘廣深遠不異最勝。　是故如來無邊無際一味究竟，能觀般若體用廣大所以無邊、能遍照故所以無際、由無斷故所以一味、由無盡故所以最勝，故能觀智妙知三世，知過未世猶如現在，名為平等。又觀照智無邊無際一味究竟，能觀三世若理若事，事事分明皆善了達，故名平等。其理一相亦名平等。若理若事皆能了達，故平等言通其理事。常無斷盡、廣大遍照，智之用也。善安住者，能觀之智妙達三際，名善安住。理事之中皆無謬亂，名善安住。於一切時智用遍了，是此意也。第九句云「身語心性猶若金剛等諸如來無動無壞」者，顯下十四段中第六段如來智印金剛法門、顯第九段真淨供養無上法門。佛具攝受一切如來金剛身印，能證一切佛之法身，具攝諸佛金剛語印，於一切法得自在轉。具攝諸佛金剛心印，於一切定當得自在。具攝諸佛金剛智印，能得無上妙身語心，猶如金剛無動無壞，不為煩惱之所鼓動、不為外道魔王破壞，令其三業有所動壞。以佛三業智為前導，離諸過失，不可破壞令起過失，故無動壞。無動壞者，與一切佛功德無差，故名為等。等諸如來，即上諸門所說一切如來之妙義也。此如金剛不可動壞殊勝三業，由昔因中如法三業供養諸佛為法供養，故至佛位得是果也。真淨供養所得報故，不可動壞。或此三業非外道惡友所動、非天魔邪朋所壞故，猶若金剛破滅生死所有三業。三業性者即三業體，更無他義。此中九句顯佛世尊下十四段經所顯功德。今歎佛德，欲令眾生知佛具德，起殷重心敬受所說，或聞此已當發勝心欣求證得。或顯世尊具此諸德超過一切，是故所說甚深理趣最為殊勝可依修學。

Commentary: Herein, nine phrases praise the virtues of the Tathāgata. Relying on various sūtras and treatises, they are briefly explained in three ways: First, interpreting them strictly according to the text of this sūtra. The first phrase collectively praises the Tathāgata while also subsuming the virtues below; the remaining eight phrases specifically praise the Tathāgata by enumerating his various distinct virtues. Furthermore, the main text below contains fourteen sections that reveal the fourteen actual virtues of the World-Honoured One. Now, this first phrase generally indicates all the virtues, while the remaining phrases specifically correspond to the dharma gates of those virtues. Regarding "vajra-upholding wisdom of equality": it adduces the second virtue below—the "jewelled crown of consecration surpassing the three realms"—which is the third of the fourteen sections, the dharma gate of subduing all evils and universally conquering, and is also revealed by the fifth dharma gate of the Dharma King's consecration treasury of wisdom. Adducing one virtue and two dharma gates below, the phrase "various rare and supreme virtues" refers collectively to all the excellent virtues of the remaining seven phrases, because all the dharma gates of the remaining twelve sections cannot be fully enumerated one by one. This completes the general explanation. As for the specific explanation: "wondrous" (su-) means that the virtues are subtle; "excellent" (kuśala) means that none but a Buddha can fathom them. Alternatively, what inner-path practitioners cannot fully comprehend is called "wondrous," and what outsiders do not know is called "excellent." Again, wisdom that is deep and hard to measure is called "wondrous," and merit that is fine and imperceptible is called "excellent." "Accomplishing" means being able to manifest spontaneously with mastery. Furthermore, achieving completion is called "accomplishing." "All Tathāgatas" is stated to show that the Buddha's virtues are shared by all Buddhas; because they are shared, the Buddha's virtues are venerable and are actual virtues. In Sanskrit, Tathāgata; in the past rendered as duotuojiadu, here rendered as "Thus-Come" (Rulai). The Bodhisattvabhūmi states: "Because of not being unreal, he is called Tathāgata." The Nirvāṇa Sūtra says: "Because he expounds the sūtras and so forth unchanged, just as the past Buddhas did, it is called 'thus' (tathā); because he has arrived at nirvāṇa from the pāramitās, the thirty-seven factors, and the eleven emptineses, it is called 'come' (āgata)." This means that he expounds the wondrous Dharma just as all Buddhas do, and has arrived at nirvāṇa from cultivating the ten thousand practices; thus, being not unreal is the meaning of Tathāgata. Again, not unreal means always practicing truthful speech and arriving at the Buddha rank; hence he is called Tathāgata. The Yogācārabhūmi-śāstra states: "Among the ten epithets, the first is a general preface." If, abiding in saṃsāra, by practicing wondrous conduct one goes to the Buddha rank, one is called Sugata, titled "Well-Gone"; in ancient times rendered as xiugatuo. If, abiding on the other shore, one achieves buddhahood by following the Suchness, one is titled Tathāgata. The single word gata carries both meanings of coming and going, just as the word pāramitā carries both meanings of departure and arrival; here it is also like this. "Vajra" is a metaphor. Because the wisdom of equality can subdue all evils, vanquish afflictions, and universally conquer all, it is called vajra, just as a vajra can crush and destroy. As for "upholding" (dhāraṇa): having arrived at the rank of Dharma King, he is able to be the supreme master of all three realms; all supreme dharmas in the world are upheld by this wisdom. Making them indestructible is called "abiding" (sthiti); helping them grow is called "holding" (dhāraṇa). Furthermore, this wisdom of equality is the treasury of all wisdoms; all merit and wisdom take this as their cause. This can uphold all virtues of a Buddha and extinguish all confusions; hence it is called "vajra-upholding"—this is the function of the wisdom of equality. Internally it can uphold, and externally it can destroy. "Wisdom of equality" does not refer to the second, the wisdom of equality, among the four wisdoms; the wisdom that can realize the ultimately quiescent and equal nature of dharmas is called the wisdom of equality—that is, the nonconceptual wisdom which directly severs confusions as the uninterrupted path like a vajra, namely the correct wisdom within the wondrous contemplating wisdom. If it is the basis that upholds all virtues and is the fundamental wisdom that can crush and destroy, it is the wisdom of equality within the great round mirror [wisdom]. If it can crush and destroy attachment to saṃsāra and nirvāṇa and abide in non-abiding, it is the wisdom of equality accomplished from the seventh consciousness. If it can crush and destroy all afflictions of the two vehicles and ordinary beings, and abide in compassion and the virtues of benefiting others, it is the wisdom of equality of accomplishing actions. Now according to the correct meaning, whichever wisdom it may be, insofar as it appropriately realizes the equality of the nature, it can destroy conceptual discrimination, the two obscurations, and so forth. Being the basis of all virtues, it is called the vajra-upholding wisdom of equality. It is what all bodhisattvas fundamentally seek, like the jewelled crown of the consecration rank. Its nature is effluent-free, separated from the fetters of the three realms, and eternally free from conceptual discrimination. This finishes repeating the first virtue below. The remaining virtues are not one, hence called "various." Not having been obtained since beginningless time, they are called "rare"; accomplished only by a Buddha, they are called "supreme." Accumulating effort until the path is completed is called "virtues." This generally contains what follows below, as will be understood below. The second phrase, "has already been able to well attain the jewelled crown of consecration of all Tathāgatas surpassing the three realms," is revealed by the third dharma gate below among the fourteen sections—subduing all evils and universally conquering—and the fifth dharma gate, the consecration treasury of wisdom. The sūtra below explains: "If one gives with the mundane consecration rank, one will attain the fruit of the supramundane consecration rank." In the Western Regions, when the crown prince of the worldly kṣatriya caste is about to receive the royal rank, he first invites virtuous brāhmaṇas and others to be his preceptors; riding elephants capable of traveling a thousand li, they fetch water from the four great oceans, and using auspicious kuśa grass, they dip into the ocean water and sprinkle it upon the crown of the prince's head to make him pure, bringing about great auspiciousness; only when the four quarters submit does he receive the king's throne. Ancient translators rendered this as "the kṣatriya water-sprinkled-head king"; the new translation calls it "the consecrated great king of the kṣatriya caste." The king's body must belong to the kṣatriya caste. He invites brāhmaṇas to be preceptors to consecrate his crown because the brāhmaṇas are a lineage that by nature cultivates pure conduct and clean precepts; hence the kṣatriya invites them to consecrate his head. This is an emulation of the ceremony of receiving the rank of Dharma King. That is to say, a culminating bodhisattva of the tenth stage born in the palace of the Great Sovereign above the form realm, seated upon a lotus throne, about to give rise to the vajra-like samādhi and receive the Buddha rank, surpasses all bodhisattvas and is the most venerable among bodhisattvas; as the Buddha's eldest son, he is called the crown prince. The Buddhas of the ten directions are his preceptors; they each extend their hands of wisdom and right-arm hands, and sprinkle his crown with the pure Dharma water of the Buddhas of the three periods. The crown means the head of the mind as well as the head of the body. Removing beginningless defilements of the two obscurations and stains with effluents, he is filled with the pure, effluent-free, spotless, supreme rank of Dharma King. Just as a worldly prince, having received consecration and being about to assume the royal rank, wears the king's crown, dons the king's robes, and resides in the king's palace, so too the crown prince of the Buddha's Dharma, about to receive the rank of Dharma King and Lord of Dharma, wears the Buddha's crown—namely omniscience and knowledge of all aspects, which are worn upon the head of the Buddha's mind; that is, the Prajñāpāramitā of contemplating illumination. This dharma of virtue is a true treasure, called the wealth of wisdom among the seven noble riches; hence this diadem is called the "jewelled crown." He dons the Dharma robe of the virtues of the Buddhas of the two extremes, which is the upper robe of shame, conscience, gentleness, and forbearance. This crown of wisdom is a great treasury of wisdom, for all wholesome dharmas arise from it. He resides in the quiescent jewelled palace of the Buddhas of the ten directions. Because he wears such a crown, robes, and so forth, the waters of afflictions with which beginningless bad friends poured over his mind's crown, the ugly diadem of ignorance worn on the head of his saṃsāric mind, and the evil garments of unconscionableness, shamelessness, stubbornness, perversity, and anger worn in saṃsāra are all extinguished and abandoned forever; he never again enters the prison of the three realms. Therefore it is called the dharma gate of subduing all evils and universally conquering, and is also called the dharma gate of the consecration treasury of wisdom. Because of this, he becomes the master of the three realms, emerges from all bondage of saṃsāra with effluents, and surpasses the three realms. Its intrinsic nature being effluent-free is termed "all-pervading." Hence the sūtra below says: "If one gives with the mundane consecration rank, one will attain the fruit of the supramundane rank of Dharma King." The third phrase, "great contemplation mastery of all-pervading vajra wisdom," corresponds to the twelfth dharma gate below among the fourteen sections, the supreme treasury upholding and pervading all sentient beings. That is, the Buddha fully realizes that all sentient beings are the tathāgatagarbha; because the intrinsic nature of Samantabhadra Bodhisattva is all-pervasive, he can realize that the tathāgatagarbha pervades all sentient beings. This realizing wisdom is called all-pervading vajra wisdom, because it shatters and destroys all obscurations of saṃsāra. Yet out of compassion, he contemplates the bodily, verbal, and mental actions of all sentient beings, and manifests timely for those who can be delivered. Therefore all sentient beings are vajragarbhas, because they are consecrated by the vajragarbha; all are true-dharma treasuries, because all revolve in accord with correct speech; all are wondrous-action treasuries, because they are the basis for the application of all activities. Because he gives rise to the three karmic activities by contemplating sentient beings, he is called "Master of Contemplation" (Avalokiteśvara). Since he benefits and gladdens those who seek and remember him as appropriate, without missing the proper time, place, spiritual capacity, and so forth, he is "great contemplation mastery"—just like the events manifested by the noble nun of the country of Kucha. The fourth phrase, "the great wondrous wisdom-seal determining all dharmas," corresponds to the second section below among the fourteen sections, the gate of manifesting equal awakening of the guiding principle of wisdom of the quiescent dharma nature. In general, all dharmas do not exceed two kinds: first, wisdom; second, objects. Wisdom refers to vajra wisdom; objects refer to all dharmas. Again there are two kinds: first, the expresser; second, the expressed. The expresser refers to dharmas; the expressed refers to meanings. Here it reveals that the World-Honoured One has decisive understanding without any doubt regarding these two pairs of dharmas; the wisdom that can know this is called the great wondrous wisdom-seal. This wisdom seals and determines these two pairs of dharmas, freeing one from the net of doubts; unfathomable by ordinary fools, it is called "wondrous"; its spiritual efficacy being inconceivable, it is further called "great"—namely, the wisdom contemplating existence that seals and determines all dharmas without doubt. The fifth phrase, "the equality seal of the ultimate quiescence of all Tathāgatas," corresponds to five dharma gates among the fourteen sections below: first, the profound, subtle, and pure dharma gate of all dharmas; fourth, the pure dharma gate of the wisdom-seal of sameness; seventh, the syllable-wheel dharma gate of being free from all conceptual proliferation; eighth, the equality dharma gate of entering the vast wheel; and eleventh, the supreme dharma gate of the equality of nature. That is to say, formerly one conceptually imagined dharmas to exist; now, freed from conceptual imaginations, imputations are permanently removed; since what was imputed no longer exists, what is realized is also fully complete, and with all delusions permanently abandoned, it is called "pure." These conceptual imaginations are ultimately empty in substance; among mundane and supramundane, defiled and pure dharmas, there is none that is not quiescent; the substance of quiescence is Suchness, which is the equal nature of all dharmas. This principle decisively pervading all dharmas is called the "seal." The Buddha has attained this Suchness with all perfections; hence it is called "well realized." Now, the Madhyāntavibhāga-śāstra explains "ultimate emptiness" among the twenty emptineses: "Because one contemplates emptiness in order to constantly benefit sentient beings, it is called ultimate emptiness." This means that for the sake of sentient beings, one specifically contemplates emptiness, or one contemplates the sentient beings being benefited as empty. This contemplation of sentient beings and so forth as ultimately ungraspable and ultimately empty is called ultimate emptiness. This ultimate quiescence is entirely equal across all sentient beings and all dharmas. It is the equal nature of persons and dharmas, sealing and determining all dharmas to be definitely ultimately empty, because both the imagined nature and the principle of the two emptineses are ultimately empty. This explanation is the main meaning of the first, the profound, subtle, and pure dharma gate of all dharmas. The remaining four gates should be understood by analogy with what follows below; fearing prolixity, they are not explained together. The sixth phrase, "in all deeds able to be done and to be performed, has attained skill, accomplishing them without remainder," corresponds to the virtue revealed by the tenth dharma gate below among the fourteen sections, the treasury of wisdom skillfully subduing. What is subdued refers to entangling defilements, anger, hatred, and other faults. That is, the Buddha, the World-Honoured One, can himself subdue faults such as anger and hatred, and can also subdue the errors such as entangling defilements of all sentient beings. In accordance with greater or lesser, wholesome or unwholesome events and conditions that give rise to entangling defilements and so forth, the Tathāgata skillfully subdues them all, bringing this wisdom to completion entirely without any remainder. Therefore the Buddha, the World-Honoured One, being perfect in his own wisdom, subdues all evil afflictions, and can also subdue afflictions such as entangling defilements in sentient beings, leading them even to attain the Buddha's awakening; this is called "skillfully accomplishing without remainder." In short, all skillful means capable of subduing entangling defilements are fully accomplished; hence it is said "skillfully accomplishing without remainder." Wisdom and skill are called the "deeds able to be done"; the subdued anger and so forth are called the "deeds to be performed." Alternatively, wisdom and skillful means are called the active deeds, while subduing the bodily, verbal, and mental karmas to make them free from entangling defilements is called the deeds to be performed. This praises the World-Honoured One for possessing wisdom and skillful means, skillfully able to subdue his own and others' anger and so forth, all without remainder. The seventh phrase, "various wishes of all sentient beings, according as they are blameless, he is able to satisfy all," reveals the fourteenth dharma gate below among the fourteen sections, the supreme dharma gate of the profound guiding principle. That is, the Buddha, the World-Honoured One, because he possesses the skill-in-means of Prajñāpāramitā, establishes supreme wisdom, skillfully accomplishes all pure deeds, and can cause all states of existence to become pure. Furthermore, by using attachment and so forth he subdues the world, universally and constantly causing even all states of existence to become pure and naturally subdued. Furthermore, through great attachment and so forth he can attain pure great bliss and great wealth, master the three realms, and always firmly benefit sentient beings through this dhāraṇī. Expounding its divine mantra with esoteric words, those who can uphold it will have all obscurations extinguished, and whatever their hearts desire will be accomplished without exception—up to extensive explanations that if separated from afflictions and evil karma, all worldly and supramundane wishes, whether present or future, will all be satisfied because they are blameless. If one gives rise to afflictions and evil karma, which are fundamentally blameworthy, such wishes will not be granted to them at all. Therefore it is said that the World-Honoured One does not rob sentient beings of any wishes; yet he does not grant them all indiscriminately—they must be blameless. If one gives rise to afflictions and evil wishes, even if one is utterly sincere, they will certainly not be granted. Just like a wish-fulfilling jewel, all wholesome wishes that are made will be attained. The eighth phrase, "has well and stably abided in the equality of the three periods, constantly without interruption or end, vast and universally illuminating," reveals the thirteenth section below among the fourteen sections, the boundless and limitless vajra dharma gate of the ultimate guiding principle. This generally reveals that whether in substance or function, Prajñāpāramitā is vast, profound, far-reaching, and non-different from the supreme. Therefore the Tathāgata is boundless, limitless, of one flavor, and ultimate; the contemplating wisdom is vast in substance and function, hence "boundless"; because it universally illuminates, it is "limitless"; because it is uninterrupted, it is "of one flavor"; because it is inexhaustible, it is "supreme." Therefore the contemplating wisdom wondrously knows the three periods, knowing the past and future periods just like the present; this is called "equality." Furthermore, the contemplating wisdom is boundless, limitless, of one flavor, and ultimate; it contemplates both principle and phenomena throughout the three periods, clearly and skillfully penetrating every single phenomenon; hence it is called "equality." The single characteristic of principle is also called "equality." Because it can penetrate both principle and phenomena, the word "equality" applies to both principle and phenomena. "Constantly without interruption or end, vast and universally illuminating" refers to the function of wisdom. "Well and stably abided" means that the contemplating wisdom wondrously penetrates the three periods; this is called "well and stably abided." Being unconfused amidst both principle and phenomena is called "well and stably abided." The function of wisdom universally understanding at all times—this is its meaning. The ninth phrase, "the nature of body, speech, and mind is like a vajra, equal to all Tathāgatas, unshakeable and indestructible," reveals the sixth section below among the fourteen sections, the vajra dharma gate of the Tathāgata's wisdom-seal, and reveals the ninth section, the unsurpassed dharma gate of truly pure offerings. The Buddha fully encompasses the vajra body-seal of all Tathāgatas, able to realize the dharmakāya of all Buddhas; he fully encompasses the vajra speech-seal of all Buddhas, attaining sovereign turning over all dharmas; he fully encompasses the vajra mind-seal of all Buddhas, attaining mastery over all samādhis; he fully encompasses the vajra wisdom-seal of all Buddhas, able to attain an unsurpassed, wondrous body, speech, and mind that are like a vajra, unshakeable and indestructible, not stirred by afflictions, not destroyed by outsiders or Māra kings so as to shake or corrupt his three karmas. Because the Buddha's three karmas have wisdom as their forerunner and are free from all faults, they cannot be broken to give rise to faults; hence they are unshakeable and indestructible. Being unshakeable and indestructible, they are non-different from the virtues of all Buddhas; hence they are called "equal." "Equal to all Tathāgatas" is precisely the wondrous meaning of all Tathāgatas expounded in the various gates above. These supreme three karmas that are indestructible and unshakeable like a vajra are obtained as a result at the Buddha rank because in the past, during the causal stage, he made offerings to all Buddhas with three karmas in accord with the Dharma as Dharma offerings. Being the reward obtained from truly pure offerings, they cannot be shaken or destroyed. Alternatively, these three karmas cannot be shaken by outsiders or evil friends, nor destroyed by heavenly demons or evil companions; hence they are like a vajra, shattering all three karmas of saṃsāra. The "nature of the three karmas" is simply the substance of the three karmas, having no other meaning. These nine phrases reveal the virtues of the Buddha, the World-Honoured One, shown in the fourteen sections of the sūtra below. Now praising the Buddha's virtues is intended to make sentient beings know that the Buddha is replete with virtues, so that they may give rise to deep respect and respectfully receive what is expounded, or having heard this, give rise to a supreme mind to aspire to its realization. Alternatively, it reveals that the World-Honoured One possesses these virtues surpassing all; therefore, the profound guiding principle expounded is the most supreme, upon which one can rely for cultivation and study.