大般若波羅蜜多經般若理趣分述讚 1.23.2

1.23.2

世間有八，謂利、衰、毀、譽、稱、譏、苦、樂。 得可意事名利，失可意事名衰，不現誹撥名毀，不現讚美名譽，現前讚美名稱，現前誹撥名譏，逼惱身心名苦，適悅身心名樂。 聖者居中恒常一味，得利不高、遇衰不下，乃至遇苦無患、得樂無愛，應如虛空平等一味。 十、修植無量功德究竟平等法性。 功德即是菩提分等熏種長養成熟解脫名為修植。 具此十德名平等性智。 又有二平等，謂一切有情平等、諸佛平等。 如《攝大乘》等解，轉第七得。 因昔有我，此彼不等； 今離我故，名等平等。 種種希有殊勝功德者，即妙觀智及成事智，各有十因。 妙觀察智十種因者，一、建立因。 此智住持一切陀羅尼門、三摩地門，無礙辨說諸佛妙法，謂十力等。 二、生起因。 此智能為頓起一切所知無礙妙智種種無量相識因緣，謂一切智能頓了知一切境相，一切境相頓起生因也。 三、歡喜因。 此智可玩，波羅蜜多、菩提分法、十力、無畏、不共佛法之所莊嚴，甚可愛樂。 四、分別因。 此智之上世及出世衰盛因果、三乘圓證無餘觀察，妙飾間列。 世間惡趣善趣以為衰盛因果，出世以二乘大乘為衰盛因果也。 又有異解，如《佛地》第五。 五、受用因。 此智助平等智為增上緣，擊發鏡智相應淨識，現受用身，種種眾會威德熾盛雨大法雨，為令十地諸大菩薩受大法樂，亦助成智現變化身，乃至為令地前所化受用法樂。 六、趣差別因。 此智之上無邊因果五趣差別具足顯現。 七、界差別因。 此智之上無邊因果三界差別具足顯現。 八、雨大法雨因。 此智之上諸佛菩薩威神所引，廣大甚深教法可得。 九、降伏怨敵因。 此智之上一切天魔外道異論所不傾動，甚深法界教法可得。 十、斷一切疑因。 妙觀察智不愚一切，自相共相之所圍繞故，此中廣辨自共相體。 此等十因，廣說其相如《佛地論》。 成所作智十種因者，謂三業化。 一、身業化。 此有三種：一、現神通化。 由是如來示現種種工巧等處，摧伏諸伎傲慢眾生，以是善巧方便力故，引諸眾生令入聖教成熟解脫。 二、現受生化。 由是如來往諸眾生種種生處，示同類生而居尊位。 由其示現同類生故，攝伏一切異類眾生。 三、現業果化。 由是如來示現領受本事本生難修諸行，如契經說。 如來先世迦葉佛時作是罵言：「何處沙門剃除鬢髮有大菩提？ 無上菩提極難得故。 」由彼惡業，今受如是難行苦果。 此言亦是為止惡行現化所作。 若不爾者，何有繫屬一生菩薩，已曾親事無量如來植諸善本，性憶宿命，更起如是動語惡行。 當知此言為欲化度宜聞此言而得度者，令於佛所離此言故。 二、語業化。 此亦三種：一、慶慰語化。 由是如來宣暢種種隨所樂法文義巧妙，小智眾生初聞尚信。 謂佛言音具六十德，諸凡愚慧暫時得聞尚生信解，何況其餘聰慜者慧。 二、方便語化。 由是如來立正學處，毀諸放逸、讚不放逸，又復建立隨信行人、隨法行等。 由大悲故，為諸有情安立學處，令伏諸惡修世間善，安立聖道分位差別，令入正道出離三界。 三、辨揚語化。 由是如來斷諸眾生無量疑惑，謂成事智隨諸眾生意樂差別現化語業，說種種義斷諸疑惑。 謂發一音表一切義，令諸有情隨類獲益。 佛以一音演說諸法，眾生隨類各得解等，此由如來本願所引不思議力。 若作化身，一質異見利樂事成。 三、意業化。 此有四種：一、決擇意化。 由是如來決擇眾生八萬四千心行差別，謂諸有情八萬四千諸垢塵勞心行差別，此能障礙八萬四千波羅蜜多、陀羅尼門、三摩地等。 如《賢劫經》廣說其相，所謂最初修習行法波羅蜜多，乃至最後分布佛體波羅蜜多三百五十，一一皆具六到彼岸。 如是總有二千一百，對治貪瞋癡及等分有情心行差別八千四百，除四大種及六無義所生過失，十轉合數八萬四千。

In the world there are eight [conditions], namely: gain and loss, defamation and praise, acclaim and ridicule, pain and pleasure. Obtaining desirable things is called 'gain'; losing desirable things is called 'loss'; defamation behind one's back is called 'defamation'; praise behind one's back is called 'praise'; acclaim face-to-face is called 'acclaim'; ridicule face-to-face is called 'ridicule'; tormenting the body and mind is called 'pain'; bringing delight to the body and mind is called 'pleasure'. The noble one dwells among them constantly of one single flavor: not elated upon obtaining gain, not dejected upon meeting loss, and so on up to having no sorrow upon meeting pain, and having no attachment upon obtaining pleasure; one should be equal and of a single flavor just like space. Tenth, cultivating and planting immeasurable merit [to attain] the ultimate sameness of the nature of phenomena. Merit refers to the aids to awakening and the like; perfuming the seeds, nurturing them, bringing them to maturity, and attaining liberation is called 'cultivating and planting'. Possessing these ten virtues is called the 'wisdom of sameness'. Furthermore, there are two kinds of sameness, namely: sameness with respect to all sentient beings, and sameness with respect to all Buddhas. As explained in the *Mahāyānasaṃgraha* and other texts, it is attained by transforming the seventh [consciousness]. Because previously there was a self, 'this' and 'that' were unequal; now, being free from self, it is called equal and same. 'Various rare and supreme virtues' refers to the wisdom of wondrous observation and the wisdom of accomplishing activities, each possessing ten causes. The ten causes of the wisdom of wondrous observation are: 1. The cause of establishment. This wisdom maintains all dhāraṇī gates and samādhi gates, and preaches without obstruction the wondrous Dharma of all Buddhas, namely the ten powers and the like. 2. The cause of arising. This wisdom can serve as the cause and condition for suddenly giving rise to the wondrous wisdom unobstructed in all knowables and its various immeasurable appearances and cognitions; that is, the cause of arising wherein all-knowledge can suddenly and completely know all objective appearances, and all objective appearances suddenly arise. 3. The cause of rejoicing. This wisdom is delightful, adorned by the pāramitās, the aids to awakening, the ten powers, fearlessnesses, and unshared qualities of a Buddha, and is exceedingly lovable. 4. The cause of conceptual discrimination. Above this wisdom, the worldly and world-transcending causes and effects of decline and prosperity, as well as the complete realizations of the three vehicles without remainder, are observed, exquisitely adorned and interwoven. The worldly unfortunate destinies and fortunate destinies constitute the causes and effects of decline and prosperity; in the world-transcending, the two vehicles and the Great Vehicle constitute the causes and effects of decline and prosperity. There is also a different explanation, as in the fifth [fascicle] of the *Buddhabhūmi[-sūtra-śāstra]*. 5. The cause of enjoyment. This wisdom assists the wisdom of sameness as a dominant condition, stimulating the pure consciousness associated with the mirror-like wisdom to manifest the enjoyment body, whose various assemblies possess blazing majesty and rain down the great rain of Dharma, in order to let the great bodhisattvas on the ten grounds experience the joy of the great Dharma; it also assists the wisdom of accomplishing [activities] to manifest the transformation body, and even to let those to be converted before the grounds experience the joy of the Dharma. 6. The cause of distinctions among destinies. Above this wisdom, the boundless causes and effects and the distinctions among the five destinies are fully and completely manifested. 7. The cause of distinctions among realms. Above this wisdom, the boundless causes and effects and the distinctions among the three realms are fully and completely manifested. 8. The cause of raining down the great rain of Dharma. Above this wisdom, drawn forth by the spiritual power of the Buddhas and bodhisattvas, the vast and profound teachings of Dharma can be attained. 9. The cause of subduing enemies. Above this wisdom, which is not shaken by any heavenly māras, non-Buddhists, or divergent doctrines, the teachings of Dharma of the profound realm of phenomena can be attained. 10. The cause of severing all doubts. Because the wisdom of wondrous observation is not deluded about anything and is surrounded by particular and common characteristics, it comprehensively distinguishes the intrinsic nature of particular and common characteristics. These ten causes—their characteristics are explained in detail as in the *Buddhabhūmi-śāstra*. The ten causes of the wisdom of accomplishing activities refer to transformations of the three actions: 1. Transformations of bodily action. This has three kinds: (1) Manifesting transformation through spiritual power. Through this, the Tathāgata displays various branches of crafts and skills to subdue beings who are conceited in their various arts; by this power of skillful means, he guides beings, leading them to enter the noble teaching, mature, and attain liberation. (2) Manifesting transformation through taking birth. Through this, the Tathāgata proceeds to the various places of birth of beings, displaying birth of the same kind while occupying a supreme position. Because of displaying birth of the same kind, he gathers and subdues all beings of diverse kinds. (3) Manifesting transformation through karmic fruition. Through this, the Tathāgata displays his reception of practices difficult to perform in past events and past lives, as spoken in the sūtras. In a past life at the time of Kāśyapa Buddha, the Tathāgata uttered this insult: 'Where could a renunciant who shaves off his hair and beard have great awakening? For unsurpassed awakening is exceedingly hard to attain!' Because of that evil karma, he now receives such painful fruition of difficult practices. These words were also a transformation manifested in order to halt evil actions. Were it not so, how could a bodhisattva bound to a single birth, who had already served immeasurable Tathāgatas, planted all good roots, and by nature remembered his past lives, have given rise again to such evil actions of reckless speech? One should know that these words were meant to convert and deliver those who ought to hear these words to be delivered, so that in the presence of the Buddha they would be free from such words. 2. Transformations of speech action. This also has three kinds: (1) Transformations of speech of comfort and rejoicing. Through this, the Tathāgata proclaims various dharmas according to what beings delight in, with exquisite words and meanings, such that beings of minor intelligence upon first hearing it still generate faith. That is, the Buddha's voice possesses sixty qualities, so that when the intellect of ordinary fools hears it for even a moment, they still produce faith and understanding, not to mention the intellect of others who are intelligent. (2) Transformations of speech of skillful means. Through this, the Tathāgata establishes the correct training precepts, censures negligence, and praises diligence, and further establishes the followers by faith, the followers by Dharma, and so on. Out of great compassion, he establishes training precepts for sentient beings, causing them to subdue all evils and cultivate worldly good, and establishes the distinctions of the stages of the noble path, causing them to enter the correct path and escape the three realms. (3) Transformations of speech of elucidation. Through this, the Tathāgata severs beings' immeasurable doubts; that is, the wisdom of accomplishing activities manifests transformed speech actions according to the differences in beings' inclinations, expounding various meanings to sever all doubts. It means emitting a single voice that expresses all meanings, causing sentient beings to each obtain benefit according to their category. 'The Buddha expounds all dharmas with a single voice, and beings each attain understanding according to their category' and so on—this is drawn forth by the Tathāgata's original vows, an inconceivable power. If acting through a transformation body, from a single form different perceptions arise, and the work of benefiting and bringing joy is accomplished. 3. Transformations of mental action. This has four kinds: (1) Mental transformation of resolution. Through this, the Tathāgata resolves the distinctions of eighty-four thousand mental dispositions of beings; that is, the distinctions of eighty-four thousand mental dispositions of defilement and affliction of sentient beings, which are able to obstruct the eighty-four thousand pāramitās, dhāraṇī gates, samādhis, and the like. As their characteristics are broadly explained in the *Bhadrakalpika-sūtra*, from the very first, the pāramitā of practicing the methods, up to the very last, the three hundred and fifty pāramitās of distributing the Buddha-body, each possesses the six perfections. Thus, there are two thousand one hundred in total; as antidotes to greed, anger, delusion, and equal proportions, the distinctions of sentient beings' mental dispositions are eight thousand four hundred; eliminating the faults born of the four great elements and the six useless pursuits, multiplied ten times, the number totals eighty-four thousand.