大般若波羅蜜多經般若理趣分述讚 1.23.3

1.23.3

修習此故，後得成就八萬四千陀羅尼門、三摩地等。 此猶略說，廣則無量。 二、造作意化。 由是如來觀諸眾生所行之行，行與不行、若德若失，為令取捨造作對治。 謂隨觀察一切有情所行之行，若諸惡行，不行有德、行即有失； 若諸善行，行即有德、不行有失。 如是觀察，為欲令彼取德捨失，於德造作住持對治，於失造作遠離對治。 三、發起意化。 由是如來為欲宣說彼對治故，顯彼所樂名句字身。 謂隨眾生所樂說法，令起愛樂發生對治。 四、受領意化。 由是如來於定、不定、返問、置記為記別故，隨其所應受領去來現在等義。 此四即是一向、分別、返問、置記四種論說，謂三寶性良福田等。 此三業化即三神變，謂神通、記說、教戒三種。 由此義故，說佛世尊名大聖智藥，能除一切煩惱病故。 妙觀察智、成所作智各有十因，故名種種希有功德。 此句總顯報身實德，故以四智初門讚述。 餘色非色諸有為德，皆是四智品類攝故。 第二句云灌頂寶冠超過三界，此歎道勝位尊。 出第十地灌頂位已戴佛寶冠，殊勝妙智身淨無漏，離諸繫縛非界所攝，故名超過。 由此二乘異生外道位皆卑下，故《十地》云「有此淨土出過三界，第十地菩薩當生其中。 」彼土處所不離三界，以離繫縛故名超也，非彼攝故。 如來之身亦復如是，非有漏故名為超過，非離三界別處生也。 第三句云遍金剛智大觀自在者，歎悲深智廣二果齊圓。 因中修行自利利他，悲智為因果道成滿。 果既了知諸法名遍金剛智。 能證遍智、能摧二障，故喻金剛。 或所破二障堅窂難壞，亦喻金剛。 能證遍破猶如金剛煩惱所知，真實妙智名遍金剛智。 得此智覺，能悲拔濟一切有情。 自利智圓、利他悲滿，名觀自在。 隨其眾生三業求願，即能悲拔無有遺漏，名大觀自在。 顯佛諸德莫過此二，攝法周盡隨應廣攝。 第四句云決定諸法大妙智印者，歎慧廣智德，總印一切有空事理，證不謬故。 智有二種，二種無智皆已斷盡，故得二智。 有為智能知有為定無常，無為智能知無為定寂靜。 此二無我印法定然，必無猶預，故用廣大名大妙智印。 若無此智，於法不能決定智起。 第五句云畢竟空寂平等性印者，歎照寂斷德。 此歎法身要斷二障方證二空。 二空之理印定諸法，諸法平等皆由二空，由二空門證此法性，名平等性。 然畢竟空但能入門，非平等性。 平等性者，真如之體非空非有。 今從方便名畢竟空，由觀有情為畢竟空，所證得故。 佛已圓得，故名為證。 第六句云於諸能作所作事業皆得善巧成辨無餘者，下四句歎化身，此歎成巧恩德。 謂佛世尊大悲熏煮六時驅逼，為利有情為現方便報身化身，如應說法利樂菩薩及二乘等。 其平等智擊發鏡智，為諸菩薩現他報身，妙觀察智於中說法斷眾疑網。 成所作智擊發鏡智起變化身，為二乘等現化身語，妙觀察智於中說法斷諸疑網。 成所作智現三業化，總有十種，如此中解釋初句總德中解。 此成事智及平等性智名為能作事業，其十種化平等智等之所作事名為所作事業。 世尊於此能作所作皆得善巧成辨無餘，一切皆得善巧滿故。 第七句云一切有情種種希願隨其無罪皆能滿足者，歎神通輪能滿勝願。 由佛具有神通威力，一切有情世及出世諸無罪願皆能滿足。 然不皆與，故說為能，恐諸有情增惡業故。 謂見貧者常求其財應亦施與，然得財已增長惡業所以不與。 《攝大乘》云「寧使貧乏於財位，遠離惡趣諸惡行，勿彼起過亂諸根，能感當來眾苦器。 」諸根缺等，類此應知。 若求智門無罪福慧，然必皆與。 如末利夫人願為王妃，後獲聖果。 五百聖種願見佛身說本生事。 迦葉夫婦願為道心夫妻眷屬，後得聖果。 阿育王女願得錢施，後為王女。 此等皆是無罪之願，皆能滿足。 不同父母亦與其子有罪之願，無罪希願則不能與。

Because of cultivating this, they subsequently attain the accomplishment of eighty-four thousand dhāraṇī gates, samādhis, and the like. This is still a brief explanation; expanded, it is immeasurable. Second, mental transformations that generate intentional activity: through these, the Tathāgata observes the courses of conduct that all sentient beings engage in—what is undertaken and what is not undertaken, the virtues and the faults—and constructs counteractive remedies to make them adopt [virtues] and abandon [faults]. That is to say, in accord with observing the courses of conduct engaged in by all sentient beings: regarding bad courses of conduct, non-performance is virtuous, while performance is faulty; regarding wholesome courses of conduct, performance is virtuous, while non-performance is faulty. Observing thus, in order to make them adopt virtue and abandon fault, he constructs sustaining remedies regarding virtue and constructs abandoning remedies regarding faults. Third, mental transformations that give rise [to speech]: through these, the Tathāgata, wishing to expound those counteractive remedies, manifests collections of words, phrases, and syllables that are delightful to them. That is to say, teaching the Dharma in accordance with what sentient beings delight in, he causes them to generate affectionate joy and give rise to remedies. Fourth, mental transformations of comprehension: through these, the Tathāgata, in order to make prophecies concerning [questions requiring an answer that is] categorical, discriminative, cross-questioning, or set aside, comprehends the meanings of the past, future, present, and so forth in accordance with what is appropriate. These four are the four kinds of discourse: categorical, discriminative, cross-questioning, and setting aside, referring to the nature of the Three Jewels, excellent fields of merit, and so on. Transformations of these three types of karma are the three miracles: namely, the three kinds—spiritual power, mind-reading instruction, and disciplinary teaching. By virtue of this meaning, the Buddha, the World-Honoured One, is said to be the 'great noble medicinal wisdom,' because he can eliminate all diseases of the defilements. The marvelous observing wisdom and the all-accomplishing wisdom each have ten causes; hence they are called 'various rare virtues.' This phrase generally demonstrates the real virtues of the reward body; therefore, it is praised through the initial gate of the four wisdoms. All other conditioned virtues, whether material or non-material, are subsumed within the categories of the four wisdoms. The second phrase says, 'Consecrated with a jeweled crown, surpassing the three realms.' This praises the supremacy of the path and the venerability of the rank. Having passed beyond the consecration stage of the tenth bhūmi, one dons the Buddha's jeweled crown; the unsurpassed marvelous wisdom-body is pure and without effluents, freed from all fetters and not contained within the realms; hence it is called 'surpassing.' For this reason, the positions of the two vehicles, ordinary beings, and non-Buddhists are all lowly. Therefore, the Daśabhūmika says: 'There is this pure land surpassing the three realms, into which tenth-bhūmi bodhisattvas shall be born.' The location of that land is not apart from the three realms; it is called 'surpassed' because it is free from fetters, not being subsumed by them. The body of the Tathāgata is also like this: it is called 'surpassing' because it is not with effluents, not because it is born in a different place apart from the three realms. The third phrase says, 'Whose all-pervading vajra-like wisdom possesses great observational mastery.' This praises the concurrent perfection of the two fruits: deep compassion and extensive wisdom. In the causal stage, one practices self-benefit and benefiting others; with compassion and wisdom as causes, the path of the fruit is consummated. Once the fruit is reached, knowing all phenomena is called 'all-pervading vajra-like wisdom.' Being able to realize all-pervading wisdom and being able to destroy the two obscurations, it is therefore compared to a vajra. Alternatively, the two obscurations to be destroyed are hard and difficult to break, so they are also compared to a vajra. The real and marvelous wisdom that can realize and fully destroy the afflictive and cognitive [obscurations] like a vajra is called 'all-pervading vajra-like wisdom.' Attaining this wisdom-awakening, he can compassionately deliver all sentient beings. With wisdom for self-benefit perfected and compassion for benefiting others completed, it is called 'observational mastery.' Responding to sentient beings' prayers via the three types of karma, he can compassionately deliver them without leaving anything out; this is called 'great observational mastery.' Showing that all virtues of the Buddha do not exceed these two, they completely subsume all dharmas and broadly comprehend them as appropriate. The fourth phrase says, 'The great marvelous wisdom-seal that decisively determines all phenomena.' This praises the extensive insight and wisdom-virtue, universally sealing all facts and principles of existence and emptiness, because the realization is unerring. There are two kinds of wisdom; because both kinds of non-wisdom have already been completely severed, the two wisdoms are attained. Conditioned wisdom can know that conditioned things are definitely impermanent; unconditioned wisdom can know that unconditioned things are definitely tranquil. These two kinds of selflessness decisively seal phenomena as necessarily so, with absolutely no hesitation; hence, being vast in application, it is called 'the great marvelous wisdom-seal.' Without this wisdom, one cannot generate decisive wisdom regarding phenomena. The fifth phrase says, 'The seal of the sameness-nature that is ultimate emptiness and tranquility.' This praises the virtue of eradication through illuminating tranquility. This praises the dharmakāya: one must sever the two obscurations before realizing the two kinds of emptiness. The principle of the two kinds of emptiness decisively seals all phenomena; that all phenomena are equal is entirely due to the two kinds of emptiness; realizing this dharma-nature through the gate of the two kinds of emptiness is called 'sameness-nature.' However, 'ultimate emptiness' only enables entrance through the gate; it is not the sameness-nature itself. As for the sameness-nature, the substance of suchness is neither empty nor existent. Here, following expedient means, it is called 'ultimate emptiness,' because it is realized by contemplating sentient beings as ultimately empty. The Buddha has attained it completely, so it is called 'realization.' The sixth phrase says, 'Skilfully accomplishing without remainder all operations, whether active or passive.' The following four phrases praise the nirmāṇakāya; this praises the kindness and virtue of skillful accomplishment. That is to say, the Buddha, the World-Honoured One, is perfumed and steeped in great compassion and driven across the six periods of the day; for the benefit of sentient beings, he manifests the expedient reward body and transformed body, expounding the Dharma appropriately to benefit and gladden bodhisattvas, the two vehicles, and so forth. His wisdom of sameness stimulates the mirror-like wisdom to manifest the reward body for others for the sake of the bodhisattvas, in which the marvelous observing wisdom expounds the Dharma to cut away the net of doubts. The all-accomplishing wisdom stimulates the mirror-like wisdom to give rise to the transformed body, manifesting transformed body and speech for the two vehicles and so forth, in which the marvelous observing wisdom expounds the Dharma to cut away the nets of doubts. The all-accomplishing wisdom manifests the transformations of the three karmas, totaling ten kinds, as explained here in the commentary on the general virtues of the first phrase. This all-accomplishing wisdom and the wisdom of sameness are called the 'active operations'; the ten kinds of transformations and the tasks performed by the wisdom of sameness and so forth are called the 'passive operations.' The World-Honoured One is skillfully adept in both these active and passive operations, accomplishing them without remainder, because everything is skillfully perfected. The seventh phrase says, 'Capable of fulfilling all the various desires of all sentient beings according to their blamelessness.' This praises the miraculous wheel's capacity to fulfill supreme vows. Because the Buddha possesses miraculous spiritual power, he is able to fulfill all mundane and supramundane blameless vows of all sentient beings. Yet he does not grant them all; hence it is said that he is 'capable,' for fear that sentient beings would increase their bad karma. That is to say, seeing a poor person who constantly seeks wealth, one would otherwise grant it, but because having attained wealth their bad karma would increase, it is not given. The Mahāyānasaṃgraha says: 'Better to leave them destitute in wealth and status, so that they stay far away from bad deeds in unfortunate destinies, lest faults arise to disturb their faculties and make them vessels of much future suffering.' Deformities of faculties and the like should be understood similarly. But if one seeks gates of wisdom, blameless merit, and insight, they are certainly all granted. For example, Queen Mallikā vowed to become a royal consort and later attained the noble fruit. The five hundred of noble lineage vowed to see the Buddha's body and hear the Jātaka stories. Kāśyapa and his wife vowed to be husband and wife endowed with the aspiration for awakening, and later attained the noble fruit. King Aśoka's daughter vowed to obtain coins to give as alms, and later became a king's daughter. All of these are blameless vows, and he can fulfill them all. This is not like parents who also grant the sinful desires of their children, but cannot grant their blameless aspirations.