大般若波羅蜜多經般若理趣分述讚 1.23.1

1.23.1

第三又解：此九句經，初四句嘆報身：第一句總歎四智微圓報身實德，不論法界； 第二句歎道勝位尊； 第三句歎悲深智遍二果齊圓； 第四句歎慧廣智德。 總印一切有空事理，證不謬故。 第五句歎照寂斷德。 此歎法身。 下四句歎化身：第六句歎成巧恩德； 第七句總歎神通輪能滿勝願； 第八句歎記心輪能為說法； 第九句歎漏盡輪能現離染教誡教授。 第一句總歎四智微圓報身實德中，言金剛者，總喻四智所依真如性能摧壞，竝名金剛，非皆正有摧壞事用。 言住持者，圓鏡智也，即是證於金剛真如之住持者。 此為世出世間眾善之本，又為餘智之根本故，名為住持。 依《佛地經》有九圓鏡喻：一、如依圓鏡眾像影現。 喻如來智鏡，諸處境識眾像影現故，由此名為一切智者，故佛身諸德此能住持。 又由鏡智自餘相續出世世善諸處境識皆依鏡智而得生，故名為住持。 二、又如圓鏡無動無搖。 眾生觀察自身得失，為欲存德捨諸失。 喻如來鏡智懸法界幢無間斷故無所動搖，無數眾生觀於染淨，為欲存淨捨諸染故。 三、如鏡善鑒鑒淨無垢光明遍照。 喻如來鏡智離二障垢，極善磨瑩、為定攝持、鑒淨無垢，作大利樂事，名光明遍照。 四、如鏡依緣本質種種影相生起。 喻如來鏡智恒依緣故智影相生。 五、如鏡周瑩其面於一切處為諸影像遍起依緣。 喻如來鏡智不斷無量眾善行瑩，為諸三乘智影依緣。 六、如鏡大地大山宮舍大影可得，而鏡不等大影之量。 喻如來鏡智十地影現世出世善一切影現，而智不同彼之分量。 七、又如圓鏡非處障質影像起緣。 喻如來鏡智非惡友攝，聞不正法障礙眾生智影起緣，彼非器故。 八、又如圓鏡非處闇質影像起緣。 喻如來鏡智非處樂惡愚昧眾生智影起緣，彼非器故。 愚昧重故，雖有三寶良田生長一切善法，不欲聽受、不樂歸依返信外道，豈非愚癡尤重覆蔽？ 故云非器。 九、又如圓鏡非處遠質影像起緣。 喻如來智鏡非處不淨感匱法業不信眾生智影起緣，彼非器故。 由前身中誹謗正法，經無量劫不聞正法，自業障故。 或由無性不信因緣，非聖法器，故非彼緣。 由此九喻，隨其所應與自他身、有性無性、世出世善為因緣故，名為住持。 平等性者，謂十平等：一、諸相增上喜愛平等法性。 謂於相好生喜愛故，今證法性悉皆平等。 二、一切領受緣起平等法性。 謂內外緣起。 三、遠離異相非相平等法性。 色等諸法變壞等相不相似故名為異相，遠離各別異相即是共相，如是共相以非相為相即法平等性。 故經說言「一切諸法皆同一相，所謂非相。 」四、弘濟大慈平等法性。 慈有三種：一有情緣，緣有情為境，初發心菩薩修。 二法緣，緣正法為境，修正行菩薩多分修，緣教生故。 三無緣，緣真如為境，無生忍菩薩多修。 此慈雖有所緣緣法界，故亦名無緣，無分別故。 佛皆具有平等福業，長時無間殷重無餘，故名弘濟。 五、無待大悲平等法性。 二乘之悲不拔一切，唯拔欲界暫時而轉。 如來普拔遍緣三界恒時而轉，無所觀待恒救不捨，能拔三苦所苦有情，等如一子不生分別，此子非子及拔不拔。 如來證得大菩提已恒作是念：「我常安立一切有情諸善根本，若未悟者我當開悟。 」此亦三種準慈應說。 六、隨諸眾生所樂示現平等法性。 如來雖居無戲論位，由平等智增上力故，大圓鏡智相應淨識現瑠璃等微妙色身，令諸有情善根成就，自心變似如是身相，謂自心外見如來身。 七、一切有情敬受所說平等法性。 隨眾生樂如是語業發生歡喜，如來即現，由悲願故說必稱機不虛捐也。 雖有眾生不順佛語，此是化作，或當有益後必信受。 八、世間寂靜皆同一味平等法性。 有漏五蘊名為世間，即彼息滅名為寂靜。 生死涅槃二俱平等故名一味，又所執世間本性無故名為寂靜，此即顯如無差別故名為一味。 九、世間諸法苦樂一味平等法性。

A third explanation: Among these nine phrases of the sūtra, the first four praise the reward body (saṃbhogakāya). The first phrase comprehensively praises the real virtues of the reward body, subtly perfected in the four wisdoms, without discussing the dharma-realm. The second phrase praises the supremacy of the path and the venerability of the rank. The third phrase praises the profound compassion and all-pervading wisdom, wherein the two fruits are equally perfected. The fourth phrase praises the vast insight and the virtue of wisdom, which comprehensively seals all phenomena and principles of existence and emptiness, because its realization is unerring. The fifth phrase praises the virtue of abandonment that illumines quiescence; this praises the dharmakāya. The following four phrases praise the transformation body (nirmāṇakāya): The sixth phrase praises the beneficent virtue of skillful manifestation. The seventh phrase comprehensively praises the miracle wheel of supernormal powers, which is able to fulfill supreme aspirations. The eighth phrase praises the miracle wheel of mind-reading, which is able to preach the Dharma for their sake. The ninth phrase praises the miracle wheel of the exhaustion of effluents, which is able to manifest admonitions and instructions free from defilement. In the first phrase comprehensively praising the real virtues of the reward body, subtly perfected in the four wisdoms: Regarding 'vajra', this is a general metaphor for the nature of thusness upon which the four wisdoms rely, which is able to destroy [all things]; they are all called 'vajra', though not all directly possess the function of destroying. Regarding 'upholding', this refers to the mirror-like wisdom, which is the upholder that realizes the vajra-like thusness. Because this is the root of all wholesome [dharmas], mundane and supramundane, and furthermore is the root of the other wisdoms, it is called 'upholding'. According to the Buddhabhūmi-sūtra, there are nine similes of the round mirror: First, just as reflections of diverse images appear relying upon a round mirror, this is a metaphor for the mirror of the Tathāgata's wisdom, upon which reflections of diverse images of all bases, domains, and consciousnesses appear; for this reason [the Tathāgata] is called 'the omniscient one', and therefore all virtues of the Buddha's body can be upheld by this [wisdom]. Furthermore, because the diverse bases, domains, and consciousnesses of mundane and supramundane wholesome [roots] of all other continuities come into being relying upon the mirror-like wisdom, it is called 'upholding'. Second, just as a round mirror is unmoving and unshaken, and sentient beings examine their own gain and loss, desiring to preserve virtues and abandon faults, this is a metaphor for the mirror-like wisdom of the Tathāgata, which is without movement or shaking because the banner of the dharma-realm is raised without interruption, so that countless sentient beings contemplate defilement and purity in order to preserve purity and abandon defilement. Third, just as a mirror reflects cleanly, with stainless purity and light shining everywhere, this is a metaphor for the Tathāgata's mirror-like wisdom being free from the stains of the two obscurations, exquisitely polished, held by meditative concentration, reflecting with stainless purity, and performing great acts of benefit and joy; hence it is called 'light shining everywhere'. Fourth, just as diverse reflected images arise relying on conditions and an archetype in a mirror, this is a metaphor for the mirror-like wisdom of the Tathāgata constantly producing reflected images of wisdom relying on conditions. Fifth, just as the surface of a mirror is polished all around, becoming in all places the conditioning basis for the pervasive arising of all reflected images, this is a metaphor for the Tathāgata's mirror-like wisdom being polished by uninterrupted, immeasurable wholesome practices, becoming the conditioning basis for the reflected images of the wisdom of all three vehicles. Sixth, just as great reflections of the great earth, great mountains, and palaces can be obtained in a mirror, yet the mirror is not equal to the size of the great reflections, this is a metaphor for the reflections of the ten stages and all reflections of mundane and supramundane wholesome [dharmas] appearing in the Tathāgata's mirror-like wisdom, yet the wisdom is not identical with their proportions. Seventh, just as a round mirror does not serve as the condition for the arising of reflections when an object is obstructed, this is a metaphor for the mirror-like wisdom of the Tathāgata not serving as the condition for the arising of the reflections of wisdom in sentient beings who are in the grasp of bad friends, who hear incorrect dharma, and are obstructed, because they are not fit vessels. Eighth, just as a round mirror does not serve as the condition for the arising of reflections when an object is in darkness, this is a metaphor for the mirror-like wisdom of the Tathāgata not serving as the condition for the arising of the reflections of wisdom in sentient beings who take pleasure in evil and are dull-witted, because they are not fit vessels. Because their dullness and ignorance are profound, even though there is the fertile field of the Three Jewels that fosters all wholesome dharmas, they do not wish to listen to or receive them, nor do they delight in taking refuge, but on the contrary believe in non-Buddhists; is this not being heavily veiled by extreme folly? Hence they are called 'not fit vessels'. Ninth, just as a round mirror does not serve as the condition for the arising of reflections when an object is far away, this is a metaphor for the mirror of the Tathāgata's wisdom not serving as the condition for the arising of reflections of wisdom in sentient beings who are impure, who create karma lacking in Dharma, and are faithless, because they are not fit vessels. This is because, having slandered the true Dharma in previous lives, they do not hear the true Dharma for immeasurable kalpas due to the obstruction of their own karma; or due to the condition of lacking [the Buddha-]nature and lacking faith, they are not vessels for the noble Dharma; hence it does not serve as a condition for them. By these nine similes, according to how it is appropriate, because it serves as the causal condition for one's own and others' bodies, for those with nature and without nature, and for mundane and supramundane wholesome [dharmas], it is called 'upholding'. As for 'equality' (samatā), it refers to ten kinds of equality: First, the equal dharma-nature of superior joy and affection toward all bodily marks. This means that, because joy and affection arise toward the major and minor marks, now realizing the dharma-nature, they are all completely equal. Second, the equal dharma-nature of all sensory experience and dependent origination, which refers to internal and external dependent origination. Third, the equal dharma-nature that is free from disparate characteristics and non-characteristics. Because diverse phenomena such as form and so forth have characteristics of deterioration and change that are not similar, they are called disparate characteristics; freedom from individual, disparate characteristics is the common characteristic, and such a common characteristic, having non-characteristic as its characteristic, is precisely the equality of phenomena. Therefore the sūtra says: 'All phenomena share the same single characteristic, which is the so-called non-characteristic.' Fourth, the equal dharma-nature of great loving-kindness that universally delivers [beings]. Loving-kindness is of three kinds: First, conditioned by sentient beings, taking sentient beings as its object, practiced by bodhisattvas who have just generated the mind [of awakening]. Second, conditioned by dharmas, taking the true Dharma as its object, practiced for the most part by bodhisattvas cultivating correct practice, because it arises conditioned by teaching. Third, unconditioned, taking thusness as its object, practiced for the most part by bodhisattvas with the acceptance of the non-arising of dharmas. Although this loving-kindness has an objective referent, because its object is the dharma-realm, it is also called unconditioned, as it is nonconceptual. The Buddha completely possesses this equal karmic activity of merit, enduring for a long time without interruption, earnest and without remainder; hence it is called 'universal delivery'. Fifth, the equal dharma-nature of non-relative great compassion. The compassion of the two vehicles does not pull out all [beings], but only pulls out [beings of] the desire realm and operates only temporarily. The Tathāgata universally pulls out [all beings], pervading the three realms and operating constantly, saving ceaselessly without resting on conditions, able to extricate sentient beings suffering from the three kinds of suffering, regarding them equally as an only child without generating discrimination such as 'this is a child, this is not a child' or 'to pull out or not to pull out'. Having attained great awakening, the Tathāgata constantly thinks: 'I always establish the roots of all wholesome [qualities] in all sentient beings; if they have not yet awakened, I will awaken them.' This also should be explained as having three kinds, analogous to loving-kindness. Sixth, the equal dharma-nature of manifesting according to the inclinations of all sentient beings. Although the Tathāgata dwells in the stage free from conceptual proliferation, through the predominant power of the wisdom of equality, the purified consciousness associated with the great round-mirror wisdom manifests exquisite physical bodies of lapis lazuli and so forth, causing the wholesome roots of sentient beings to mature, while their own minds transform to resemble such bodily marks, so that they perceive the Tathāgata's body outside their own minds. Seventh, the equal dharma-nature of all sentient beings respectfully accepting what is spoken. Producing joy in accordance with the inclinations of sentient beings through such vocal karma, the Tathāgata manifests immediately; because of compassionate vows, what is spoken is unfailingly suited to the faculties and never wasted in vain. Even if there are sentient beings who do not comply with the Buddha's words, this is an apparitional transformation, or it will be beneficial in that they will surely believe and accept later. Eighth, the equal dharma-nature of mundane existence and quiescence being of the same single flavor. The five appropriated aggregates are called 'mundane existence'; their cessation is called 'quiescence'. Because both saṃsāra and nirvāṇa are equal, they are called 'of the same single flavor'; furthermore, because mundane existence as grasped is intrinsically non-existent, it is called 'quiescence'; this reveals that thusness has no differentiation, and hence it is called 'of the same single flavor'. Ninth, the equal dharma-nature of all mundane phenomena wherein suffering and pleasure are of the same single flavor.