大般若波羅蜜多經般若理趣分述讚 1.22

1.22

第二又解：依諸經中說佛具有二十一德，別配此等九句。經文金剛住持平等性智者，謂佛不二現行一向無障殊勝功德，及顯逮得一切佛平等性，得一切佛相似事業殊勝功德。如是一句總顯二德，謂佛世尊離諸凡夫現行生死起諸雜染住著生死、離二乘者現行涅槃一向棄背利樂他事住著涅槃，世尊無彼現行二障，是故說名不二現行。悲智遍故，生死涅槃二俱不住，故名平等。能破此二障故，假喻金剛。住無所住無住涅槃，故名住持。住持悲智，故又逮得一切佛平等性，謂所證理等、能證智等、所成身等，意業悲行悉皆平等。由此平等能壞生死，故名金剛。平等為依能持眾德，故名住持。今但舉一，此等甚多，故名種種殊勝功德。經第二句云灌頂寶冠超過三界，即佛三德：一者、一切菩薩正所求智；二者、極於法界；三者、所行無礙。此中初句成就佛種不斷方便殊勝功德。謂諸菩薩為令佛種無斷絕故勤修加行，非二乘等，是故佛智唯諸菩薩正所應求。由此灌頂法王子位唯第十地，著佛寶冠紹佛之位，非二乘等。謂令眾生求聽般若甚深經典擬成種覺，亦是紹繼法王之位，是故若障破滅眾生不令修學般若經典，即為斷絕諸佛種子。此第二句證得果相殊勝功德，謂得窮極清淨法界。此淨法界，修道之果，觀照心中常現前，故喻於頭上所戴寶冠。寶冠即是身之上飾，法界亦是功德根本，故喻寶冠。此第三句降伏魔怨殊勝功德，謂所行者即色等境。此所行境擾亂心故障礙善，故說名魔怨。諸佛世尊心善安住極悅意境，亦不能亂，所有功德極善成滿，一切惡境不能為礙。以能摧伏一切境界，一切所行不能拘礙離繫縛法，故至佛位超過三界。此第二句世尊之德，無始不成今時始得，名之為獲。第三句云遍金剛智大觀自在，即佛三德：一不可轉法、二住於佛住、三於一切行成就大覺。此中初句降伏外道殊勝功德，謂佛正法一切外道不能退轉，降伏彼已顯自正道，以由成就遍金剛智，說甚深法降伏外道；又由成就遍諸法智，能說深法降諸外道，故說此智喻若金剛。言遍智者，遍解諸法一切智也。此第二句觀所化生殊勝功德，謂住大悲晝夜六時觀世間故。此第三句於一切乘所化有情能隨所應示現自身殊勝功德，謂遍了知一切有情性行差別，如其所應現自身，故大觀自在。若觀有情心行差別不自在者，不能隨類即現其身。由此既能隨應現者，故知佛具遍智大觀自在故也。又初句言遍金剛智，是二十一功德之智，總句最清淨覺。謂於一切有為無為所應覺境正開覺故、淨妙圓滿正開覺故；又於如所有性、盡所有性正開覺故，名遍金剛智。此中二德今顯創圓，名之為得。第四句云決定諸法大妙智印者，此智十地分已得之，今顯滿也。顯二種德：一於一切法智無疑滯、二於諸法智無有疑惑。此中初句斷一切疑殊勝功德，謂於諸法已得能除一切疑惑決定智故。此第二句妙善了達一切法智能隨所應恒正教誨殊勝功德，謂於諸法懷疑惑者無有力能隨應教誨，唯佛世尊證見諸法智善決定，能隨所應無倒教誨無休廢故。若於諸法不決定者，理即不然。又得三法印，諸行無常有為別印、涅槃寂靜無為別印、諸法無我二法遍印，此三妙理印定諸法稱之為印，佛得此智名為智印。第五句云畢竟空寂平等性印者，顯二種德：一得佛無二住勝彼岸、二證無中邊佛地平等。此中初句自性身分殊勝功德。佛無二住即是法身真如為體無差別相，於中一切二相分別皆不現行。緣彼勝定常住其中，故名為住。即無二住名勝彼岸，佛已窮到故名為得。此之法身諸佛共有平等之性，要除二我、觀二我空寂，方始圓證。此第二句證真如相殊勝功德。謂真如相遠離一切有為無為中邊相故、遠離方處中邊相故，即是佛地平等法性。由證此故遍知諸法，於中不染。此真如理印於諸法契畢竟空，方能證會佛皆圓證。第六句云於諸能作所作事業皆得善巧成辨無餘者，此顯世尊二種功德：一其身流布一切世界、二其所成立不可思議。此中第一句現從覩史多天宮來下殊勝功德。謂現化身普於一切世界洲渚同時流下入母胎故，謂即八相示現成道，此即世尊能作事業皆得善巧。　化身既爾，他報身等隨應化現理亦如是，此第二句安立法教殊勝功德。謂佛安立一切法教，超過一切尋思境故，是則名為所作事業皆得善巧。三劫修因本為有情現身說法作大利樂，今既圓滿，故名善巧成辨無餘。第七句云一切有情種種希願隨其無罪皆能滿足，此顯世尊二種功德：一趣無相法、二不相間雜。如來解脫妙智究竟，此中初句調伏方便殊勝功德。無相法者，即是涅槃。佛善了知三乘有情，隨彼堪能調伏方便，如實為說，令彼趣證無相法故。此意說言一切有情求出生死皆得涅槃。三乘妙願由無罪故佛皆能滿，此第二句受用身分殊勝功德。謂受用身不相間雜，一切如來受用身體各各別故。如來妙智能令一切有情解脫故，言如來解脫妙智，佛於此智已得究竟。如來此智不相間雜，於淨佛土現受用身亦不相雜。大集會中現種種身，與諸菩薩受用法樂亦不相雜。如來於此智所現身亦到究竟，此意即顯如來之智及所現身已得究竟。隨諸有情一切無罪所樂所願，皆能為現方便拔濟令離生死，故名滿足。第八句云已善安住三世平等常無斷盡廣大遍照，此顯世尊三種功德：一遊於三世平等法性、二盡虛空性、三窮未來際。此中初句記別三世殊勝功德，謂如現在記別過去未來世事皆無礙故。謂記般若於東北方最後興盛、最初滅之，乃至正法滅盡時事。於瞻波國記法當滅，如《正法滅經》當廣說相。又記菩提樹邊二石菩薩身若滅盡，正法當滅；今沒至胸，事可驗矣。記阿輸迦為輪王事，即其證也。此後二句自利利他二德無盡殊勝功德，謂如虛空經成壞劫性常無盡，如來一切真實功德亦復如是常無斷盡，如未來際無有盡期。利他功德亦復如是，窮未來際，常作一切有情利益安樂事，故廣大遍照，即無斷盡真實功德之照用也。第九句云身語心性猶若金剛等諸如來無動無壞者，此顯世尊二種功德：一到無障處、二凡所現身不可分別。此中初句已修一切障結對治殊勝功德，謂已修習一切二障對治聖道，已到解脫一切障處。所依所趣故名為處。由此如來所有三業皆善無漏。猶如金剛以一切佛非餘動壞，此第二句能正攝受無染自身殊勝功德。謂佛自身非是虛妄分別所起，無煩惱業生雜染故。以如來身非是雜染分別起故、不可分別故。佛三業由離過失，猶若金剛不可動壞，等一切佛。此中九句文義開合總歎二十一德。此中且依《佛地》初釋，恐文繁廣不錄後師。《攝大乘》等隨應廣說，不能一一。

The second explanation is as follows: according to various sūtras, the Buddha possesses twenty-one virtues, which are individually correlated with these nine phrases. As for the sūtra's phrase "the wisdom of equality that diamond-maintains," it refers to the Buddha's exceptional virtue of non-dual activity that is purely unobscured, as well as indicating the exceptional virtue of having attained equality with all Buddhas and having acquired activities resembling those of all Buddhas. Thus, this single phrase comprehensively indicates two virtues: namely, the Buddha, the World-Honoured One, is free from ordinary beings' active samsāra, which generates defilements and abides attached to samsāra; and he is free from the two vehicles' active nirvāṇa, which completely abandons the benefit and happiness of others and abides attached to nirvāṇa. Because the World-Honoured One lacks these two active obscurations, it is called "non-dual activity." Because compassion and wisdom are pervasive, he abides neither in samsāra nor in nirvāṇa; hence it is called "equality." Because it can destroy these two obscurations, it is metaphorically termed "diamond." Because he abides in the non-abiding nirvāṇa that abides nowhere, it is called "maintains." Because he maintains compassion and wisdom, he also attains equality with all Buddhas; that is, the principle realized is equal, the wisdom that realizes is equal, the bodies perfected are equal, and the mental karma of compassionate conduct is entirely equal. Since by this equality he can destroy samsāra, it is called "diamond." Because equality serves as the basis that can sustain all virtues, it is called "maintains." Here only one is cited, but these are exceedingly numerous; hence they are called "various exceptional virtues." As for the sūtra's second phrase, "a jewelled crown of consecration surpassing the three realms," it represents three virtues of the Buddha: first, wisdom rightly sought by all bodhisattvas; second, reaching the limit of the dharmadhātu; third, unimpeded activity. Here, the first phrase represents the exceptional virtue of skillful means that does not sever the Buddha's lineage. That is, bodhisattvas diligently cultivate preparatory practices to prevent the Buddha's lineage from being severed, unlike the two vehicles and the like; therefore, the Buddha's wisdom is rightly to be sought only by bodhisattvas. Therefore, consecration into the rank of Prince of the Dharma belongs only to the tenth stage, donning the Buddha's jewelled crown to succeed to the Buddha's rank, not to the two vehicles and the like. That is to say, causing sentient beings to seek to hear the profound sūtras of Prajñāpāramitā in order to achieve the awareness of all modes is also succeeding to the throne of the Dharma King; therefore, if one hinders and destroys sentient beings, not allowing them to study and practice the Prajñāpāramitā sūtras, that is cutting off the lineage of the Buddhas. This second phrase represents the exceptional virtue of the characteristics of the realized fruit, which means reaching the ultimate, completely pure dharmadhātu. This pure dharmadhātu, being the fruit of the path of cultivation, is constantly present in the contemplating and illuminating mind; hence it is likened to a jewelled crown worn upon the head. Just as a jewelled crown is the supreme adornment of the body, the dharmadhātu is the foundation of all virtues; hence it is likened to a jewelled crown. This third phrase represents the exceptional virtue of subduing the foes that are the māras: the realm of activity refers to objects such as form. These active spheres disturb the mind and obstruct good; hence they are called the foes that are the māras. The Buddhas, the World-Honoured Ones, have their minds well established in the most joyful sphere, which cannot be disturbed; all their virtues are supremely and perfectly fulfilled, and no evil sphere can cause obstruction. Because they can subdue all objective spheres, and no active sphere can detain or bind them, their state is free of bonds; hence, upon reaching the Buddha rank, they "surpass the three realms." As for this second phrase, this virtue of the World-Honoured One was unaccomplished from beginningless time and is first attained only now; hence it is called "obtained." The third phrase, "great contemplation-sovereignty of pervasive diamond-like wisdom," represents three virtues of the Buddha: first, the unturnable Dharma; second, abiding in the Buddha's abode; third, accomplishing great awakening in all activities. Here, the first phrase represents the exceptional virtue of subduing non-Buddhists: the Buddha's true Dharma cannot be turned back by any non-Buddhists, and having subdued them, he manifests his own true path. Because he has accomplished pervasive diamond-like wisdom, he expounds profound Dharma to subdue non-Buddhists; moreover, because he has accomplished wisdom that pervades all dharmas, he can expound profound Dharma to subdue non-Buddhists; thus this wisdom is said to be like a diamond. As for "pervasive wisdom," it is omniscience that completely comprehends all dharmas. This second phrase represents the exceptional virtue of contemplating the living beings to be transformed, which means that abiding in great compassion, he contemplates the world throughout the six periods of the day and night. This third phrase represents the exceptional virtue of being able to manifest his own body appropriately for the sentient beings of all vehicles to be transformed; that is, he completely knows the differences in dispositions and conducts of all sentient beings, and manifests his own body as appropriate; hence it is called "great contemplation-sovereignty." If one were not sovereign in contemplating the differences in sentient beings' minds and conduct, one would not be able to manifest one's body in accordance with their kinds. Since he is able to manifest in accordance with what is appropriate, we know the Buddha possesses pervasive wisdom and great contemplation-sovereignty. Moreover, the first phrase, "pervasive diamond-like wisdom," is the wisdom of the twenty-one virtues, the overarching phrase "most purified awakening." That is, because he correctly awakens to all conditioned and unconditioned knowable objects, correctly awakens to them in pure, wondrous, and complete perfection, and correctly awakens to things as they are and in their full extent, it is called "pervasive diamond-like wisdom." These two virtues are here shown to be newly perfected; hence it is called "gained." As for the fourth phrase, "great wondrous wisdom-seal that determines all dharmas," this wisdom is partially attained at the tenth stage, and is here shown to be fulfilled. It manifests two kinds of virtues: first, wisdom regarding all dharmas has no doubt or stagnation; second, wisdom regarding all dharmas is free of doubt. Here, the first phrase represents the exceptional virtue of cutting off all doubt, meaning that regarding all dharmas, he has already attained the decisive wisdom that can eliminate all doubts. This second phrase represents the exceptional virtue of wonderfully and properly comprehending the wisdom of all dharmas, constantly providing proper instruction as appropriate. Those who harbor doubt regarding dharmas have no capacity to give instruction as appropriate; only the Buddha, the World-Honoured One, having verified and seen that his wisdom regarding all dharmas is well determined, can give unfailing instruction as appropriate without cessation. If he were not decisive regarding all dharmas, this principle would not hold. Furthermore, he has attained the three Dharma seals: all conditioned formations are impermanent (the distinct seal of the conditioned); nirvāṇa is quiescence (the distinct seal of the unconditioned); and all dharmas are without self (the pervasive seal of both dharmas). These three wondrous principles seal and determine all dharmas, and are thus called "seals"; the Buddha's attainment of this wisdom is called the "wisdom-seal." As for the fifth phrase, "seal of the equality of ultimate emptiness and quiescence," it manifests two kinds of virtues: first, attaining the superior other shore of the Buddha's non-dual abiding; second, realizing the equality of the Buddha ground without center or extremes. Here, the first phrase represents the exceptional virtue of the intrinsic-nature body. The Buddha's non-dual abiding is the dharmakāya, with suchness as its essence, devoid of differentiated marks, in which all conceptualizations of dual marks do not occur. Relying on that superior concentration, he constantly abides in it; hence it is called "abiding." This non-dual abiding is called the "superior other shore," which the Buddha has completely reached; hence it is called "attaining." This dharmakāya is the equal nature shared by all Buddhas; only by eliminating the two selves and contemplating the emptiness and quiescence of the two selves can it begin to be fully realized. This second phrase represents the exceptional virtue of realizing the characteristics of suchness. The characteristics of suchness are far removed from all conditioned and unconditioned marks of center and extremes, and far removed from marks of spatial center and extremes; this is the equal dharmatā of the Buddha ground. By realizing this, he knows all dharmas pervasively without being defiled among them. This principle of suchness seals all dharmas and tallies with ultimate emptiness; only then can it be realized, and the Buddhas have all fully realized it. As for the sixth phrase, "skillful in accomplishing without remainder all undertakings, both the active agents and what is done," this manifests two kinds of virtues of the World-Honoured One: first, his body is dispersed throughout all worlds; second, what he establishes is inconceivable. Here, the first phrase represents the exceptional virtue of manifesting his descent from the Tuṣita heaven palace. That is, his manifested body simultaneously descends into maternal wombs throughout all worlds and continents, which is manifesting the attainment of the path through the eight aspects; this is the World-Honoured One's being skillful in all active undertakings. If this is true of the nirmāṇakāya, it stands to reason that other bodies, such as the reward body, are similarly manifested as appropriate. This second phrase represents the exceptional virtue of establishing the Dharma teachings. The Buddha establishes all Dharma teachings, which surpass all realms of discursive thought; this is called being skillful in all undertakings accomplished. Cultivating causes for three eons was originally for the sake of sentient beings, to manifest a body, expound the Dharma, and bring about great benefit and happiness; now that this has been fulfilled, it is called "skillful in accomplishing without remainder." As for the seventh phrase, "able to satisfy all sentient beings' various hopes and desires, insofar as they are unblemished," this manifests two kinds of virtues of the World-Honoured One: first, tending toward the signless Dharma; second, being unmingled. The Tathāgata's wondrous wisdom of liberation is ultimate. Here, the first phrase represents the exceptional virtue of skillful means for taming. The signless Dharma is nirvāṇa. The Buddha thoroughly understands sentient beings of the three vehicles, and in accordance with their capacities, he expounds the Dharma as it truly is through skillful means for taming, causing them to advance toward and realize the signless Dharma. This means that all sentient beings seeking to escape samsāra attain nirvāṇa. Because the wondrous vows of the three vehicles are unblemished, the Buddha can fulfill them all. This second phrase represents the exceptional virtue of the enjoyment body. That is, the enjoyment bodies are unmingled, because the enjoyment bodies of all Tathāgatas are individually distinct. Because the Tathāgata's wondrous wisdom can liberate all sentient beings, it is called "the Tathāgata's wondrous wisdom of liberation"; the Buddha has already reached the ultimate in this wisdom. This wisdom of the Tathāgata is unmingled, and the enjoyment body manifested in the pure Buddha land is likewise unmingled. Manifesting various bodies in the great assembly to enjoy the joy of Dharma together with all bodhisattvas is also unmingled. The bodies manifested by the Tathāgata through this wisdom have also reached the ultimate; this means that the Tathāgata's wisdom and the bodies he manifests have attained ultimacy. In accordance with whatever sentient beings desire and wish that is unblemished, he can manifest skillful means to rescue them and free them from samsāra; hence it is called "satisfying." As for the eighth phrase, "well abiding in the equality of the three times, constantly uninterrupted, vast and pervasively illuminating," this manifests three kinds of virtues of the World-Honoured One: first, roaming in the equal dharmatā of the three times; second, exhausting the nature of space; third, extending to the limit of the future. Here, the first phrase represents the exceptional virtue of prophesying the three times; that is, just as in the present, his prophesying events of the past and future times is entirely unimpeded. For example, he prophesied that Prajñāpāramitā would flourish last in the northeast and first decline there, up to the events at the time when the true Dharma would completely perish. In the country of Campā, he prophesied that the Dharma would perish, as explained in detail in the Sūtra on the Extinction of the True Dharma. Furthermore, he prophesied that when the bodies of the two stone bodhisattvas beside the Bodhi tree perish, the true Dharma will perish; now that they are submerged to the chest, this event can be verified. Prophesying that Aśoka would become a wheel-turning king is also evidence of this. The latter two phrases represent the exceptional virtue of the inexhaustibility of the two virtues of self-benefit and benefiting others. Just as space endures through eons of formation and destruction while its nature remains ever inexhaustible, so too all the Tathāgata's true virtues are constantly uninterrupted, without end just like the limit of the future. The virtue of benefiting others is likewise: extending to the limit of the future, it constantly performs works of benefit and happiness for all sentient beings; hence "vast and pervasively illuminating" refers to the illuminating function of these uninterrupted, true virtues. As for the ninth phrase, "the nature of body, speech, and mind being like a diamond, equal to all Tathāgatas, unshakeable and indestructible," this manifests two kinds of virtues of the World-Honoured One: first, reaching the place without obscurations; second, all manifested bodies are beyond conceptual discrimination. Here, the first phrase represents the exceptional virtue of having cultivated the antidotes to all fetters of obscuration; that is, having cultivated the noble path that counteracts all two obscurations, he has reached the place of liberation from all obscurations. Because it is that which is relied upon and aimed at, it is called a "place." Hence all three karmas of the Tathāgata are pure and without effluents. Like a diamond, because all Buddhas are not shaken or destroyed by anything else. This second phrase represents the exceptional virtue of rightly gathering the unpolluted body itself. That is, the Buddha's own body is not produced from unreal discrimination, because it is free of the defilements of afflictions, karma, and birth. Because the Tathāgata's body is not produced from defiled discrimination, it is beyond conceptual discrimination. Because the Buddha's three karmas are free from faults, they are like a diamond, unshakeable and indestructible, equal to all Buddhas. The expansion and contraction of the words and meanings in these nine phrases comprehensively praise the twenty-one virtues. Here we have followed only the initial explanation of the Buddhabhūmi[-śāstra], omitting later masters lest the text become overly voluminous. The Mahāyānasaṃgraha and other texts explain this extensively as appropriate; they cannot all be cited here.