大般若波羅蜜多經般若理趣分述讚 1.3

1.3

《瑜伽論》第八十二云「諸說法師將欲開闡，先當讚佛，或略或廣。」略讚佛者，由五種相：一者妙色，具三十二大丈夫相圓滿莊嚴，八十隨好間飾支體，光明照耀如大金山。二者寂靜，端嚴殊妙諸根閑寂，其心晏然，已能善得最上調順寂止究竟，已能善到第一調順寂止彼岸，善能密護降伏諸根，為丈夫龍，無誤失故；丈夫牛王，御大眾故；丈夫良馬，心調善故。清淨無撓如澂泉池，已能永拔煩惱習氣。三者勝智，謂於三世及非世法無礙無著。四者正行，六度四攝自他利行皆悉圓滿。五者威德，謂諸如來神通遊戲威德熾盛。復有六讚，功德圓滿故、離垢染故、無濁穢故、無與等故、唯利有情以為業故、於此業用有堪能故，廣讚無邊皆如彼說。既讚佛已，要成十法名說法師。言十法者，一者善於法義，謂六法十義善能解故。二者能廣宣說，謂多聞聞持其聞積集。三者具足無畏，勝大眾中宣說正法無所怯懼，聲不嘶掉、腋不流汗、念無忘失。四者言詞善巧，語工圓滿八支成就，言詞具足處眾說法。五者善方便說，謂二十種善巧方便宣說正法，如以時殷重等。六者具足成就法隨法行，不唯聽聞以為究竟，如其所說即如是行。七者威儀具足，謂說法時手足不亂、頭不動搖、面無變易、鼻不改異，進止往來威儀庠序。八者勇猛精進常樂聽聞所未聞法，於已聞法轉令明淨，不捨瑜伽、不捨作意，心不捨離內奢摩他。九者無有厭倦，謂為四眾廣宣妙法身心無倦。十者具足忍力，謂罵弄訶責終不返報，若被輕蔑不生忿憾，乃至廣說。其聽法者，是說法師說正法時，應安處他令住恭敬無倒聽聞，謂由一因或乃至十。一者，恭敬聽法，現前能證利益安樂。此有四句，如菩薩地法處中說。二者，一、善建立一切法，離諸過失具大義故；二、說者聽者所設劬勞有勝果故。三者，一、能令眾生捨惡趣故；二、得善趣故；三、速能引攝涅槃因故。如是三事，要由恭敬聽聞方得。四者，一、能善了達契經等故；二、如是正法能令眾生捨諸不善攝受諸善，若善聽者能受捨故；三、由此捨受捨離惡因所招後苦故；四、速證涅槃故。五者，一、謂我今當聞所未聞；二、聞已研究；三、當斷疑網；四、棄背諸見；五、我當以慧通達一切甚深句義。此顯三慧，初二顯聞、次二顯思、後一顯修。六者，一、為欲敬報大師恩德，謂佛為我行於無量難行苦行求得此法，云何今者而不聽聞？二、觀自義利；三、究竟能離一切熱惱；四、善順正儀；五、易可見了；六、諸聰慧者內證所知。七者，謂我當集七種正法，知法知義乃至廣說尊卑差別。八者，一、佛法易得，乃至亦為旃荼羅等而開示故；二、易學，行住坐臥皆得修故；三、能引發增上生果決定勝果；四、初善；五、中善；六、後善；七、感現樂果；八、引後樂故。九者，謂能解脫九種世間逼迫事故。一、能出生死大牢獄故；二、永斷貪等堅牢縛故；三、棄捨七財貧，建立七財富故；四、超度善行聞正法儉，建立善行聞正法豐故；五、滅無明闇起智明故；六、度四暴流升涅槃岸故；七、究竟能療煩惱病故；八、解脫一切貪愛羂故；九、能度無始生死曠野稠林行故。十者，一、恭敬聽法得思擇力，由此能受聞法勝利，如法求財不以非法，深見過患而受用之，乃至第十能引一切世間出世間靜慮解脫等持等至，廣如彼說。說者聽者先住上法方可說聽，若不住此，徒設劬勞終無大果。

Fascicle eighty-two of the Yogācārabhūmi-śāstra states: "When Dharma masters wish to explain and elucidate, they should first praise the Buddha, either briefly or extensively." Praising the Buddha briefly is through five aspects: first, wondrous physical form, possessing the thirty-two marks of a great man in full adornment, with eighty secondary signs decorating the limbs, radiant with light like a great golden mountain; second, tranquility, dignified and exceptionally wondrous with all faculties serene, his mind placid, having well attained the culmination of supreme subduing and tranquil cessation, having well reached the further shore of foremost subduing and tranquil cessation, skillfully and covertly guarding and subduing the faculties—a nāga among men because of being without error, a bull-king among men because of guiding the great multitude, a fine horse among men because of his mind being well-tamed; pure and undisturbed like a clear spring pool, having forever uprooted defilements and latent impressions; third, supreme wisdom, meaning unhindered and non-attached regarding the three times and non-temporal phenomena; fourth, correct practice, fully perfecting the practices benefiting self and others through the six pāramitās and the four means of embracing; fifth, majestic power, meaning the Tathāgatas' sovereign sports of supernatural faculties of blazing majestic power. Furthermore, there are six praises: because of perfection of merits, because of freedom from defilement, because of absence of turbidity, because of being without equal, because of having only the benefiting of sentient beings as one's activity, and because of having capability regarding this activity and function. The extensive, boundless praises are all as stated there. Having praised the Buddha, one must fulfill ten dharmas to be named a Dharma master. As for the ten dharmas: first, being skilled in the teachings and meanings, meaning skillfully understanding the six dharmas and ten meanings; second, being able to expound extensively, meaning having much learning, retaining what is heard, and accumulating that learning; third, possessing fearlessness, expounding the true Dharma in the midst of a superior assembly without any timidity, the voice neither hoarse nor trembling, the armpits not sweating, mindfulness not lost; fourth, skill in phrasing, speech being fully accomplished with the eight factors, phrasing complete when expounding the Dharma in the assembly; fifth, preaching with skillful means, meaning expounding the true Dharma with twenty kinds of skillful means, such as being timely and earnest; sixth, fully accomplishing practice in accordance with the Dharma, not taking mere listening as the culmination, but practicing precisely as one has spoken; seventh, fully possessing deportment, meaning when expounding the Dharma, hands and feet do not fidget, the head does not sway, the face does not change expression, the nose does not twitch, advancing and halting, coming and going with orderly and composed deportment; eighth, heroic vigor, constantly delighting in hearing dharmas not yet heard, making dharmas already heard ever clearer and purer, not abandoning yoga, not abandoning attention, the mind not abandoning inner śamatha; ninth, being free from weariness, meaning expounding the wondrous Dharma for the fourfold assembly without bodily or mental fatigue; tenth, possessing the power of patience, meaning never retaliating when reviled, ridiculed, or rebuked, and not giving rise to resentment when disparaged, and so on extensively. As for the listeners to the Dharma: when the Dharma master expounds the true Dharma, he should establish the others in reverent, non-erroneous listening, based on one cause or up to ten. First, listening to the Dharma with reverence enables one to realize benefit and peace right in the present. This has four lines, as spoken in the section on the sphere of phenomena in the Bodhisattvabhūmi. Second: (1) skillfully establishing all phenomena, because it is free of faults and possesses great meaning; (2) the exertion put forth by the speaker and listener yields supreme fruit. Third: (1) enabling sentient beings to abandon unfortunate destinies; (2) obtaining good destinies; (3) swiftly leading to the causes of nirvāṇa. These three matters can only be obtained through reverent listening. Fourth: (1) skillfully and thoroughly understanding sūtras and the like; (2) this true Dharma enables sentient beings to abandon all non-virtue and embrace all virtue, since a good listener is able to accept and abandon; (3) by this abandoning and accepting, abandoning the subsequent suffering incurred by evil causes; (4) swiftly realizing nirvāṇa. Fifth: (1) thinking, "I shall now hear what has not yet been heard"; (2) "Having heard it, I shall investigate it"; (3) "I shall sever the net of doubt"; (4) "I shall turn away from all views"; (5) "I shall penetrate all profound words and meanings with wisdom." This clarifies the three wisdoms: the first two clarify hearing, the next two clarify reflection, and the last one clarifies cultivation. Sixth: (1) desiring to respectfully repay the great teacher's kindness, thinking, "The Buddha practiced countless difficult and painful austerities for my sake to seek and attain this Dharma; how could I not listen now?"; (2) observing one's own welfare; (3) ultimately being able to depart from all feverish anguish; (4) skillfully according with correct deportment; (5) easy to discern; (6) known through the inner realization of the wise. Seventh, thinking, "I shall gather the seven kinds of true Dharma, knowing the teaching, knowing the meaning, and so on extensively to the distinction between the noble and the lowly." Eighth: (1) the Buddha-Dharma is easily obtained, being revealed even to caṇḍālas and the like; (2) easy to practice, cultivable while walking, standing, sitting, or lying down; (3) able to give rise to the fruits of higher rebirth and the fruit of definite excellence; (4) good in the beginning; (5) good in the middle; (6) good in the end; (7) bringing about present pleasant fruits; (8) leading to future happiness. Ninth, being able to be liberated from nine kinds of worldly oppressions: (1) able to emerge from the great prison of birth and death; (2) forever severing the firm bonds of greed and the like; (3) abandoning the poverty of lacking the seven riches and establishing the wealth of the seven riches; (4) crossing beyond the famine of good conduct and hearing the true Dharma, and establishing an abundance of good conduct and hearing the true Dharma; (5) extinguishing the darkness of ignorance and giving rise to the light of wisdom; (6) crossing the four floods and ascending to the shore of nirvāṇa; (7) ultimately able to cure the illness of defilement; (8) becoming liberated from all snares of craving; (9) able to cross the vast wilderness and dense forest of beginningless birth and death. Tenth: (1) by reverently listening to the Dharma one attains the power of reflection, thereby receiving the supreme benefits of hearing the Dharma, seeking wealth according to the Dharma and not contrary to the Dharma, deeply seeing faults and yet enjoying it—and so on up to the tenth, being able to induce all worldly and supramundane dhyānas, liberations, samādhis, and samāpattis, extensively as stated there. The speaker and listener must first abide in the above dharmas before speaking and listening; if they do not abide in these, exertion is spent in vain and ultimately yields no great fruit.