大般若波羅蜜多經般若理趣分述讚 1.7

1.7

三、彰經勝德者，此經總名般若理趣，準義名別有十四種：一、此一切法甚深微妙清淨法門。若聞已信受，得八勝果：一、乃至當坐妙菩提座，一切障蓋皆不能染，謂煩惱障、業障、法障雖多積集而不能染；二、雖造種種極重惡業而易消滅；三、不墮惡趣；四、若能受持日日讀誦精勤無間如理思惟，彼於此生定得一切法平等性金剛等持；五、於一切法皆得自在；六、恒受一切勝妙喜樂；七、當經十六大菩薩生，定得如來執金剛性；八、疾證無上正等菩提。二者、寂靜法性現等覺門。若有聞已信解受持讀誦修習，得二勝果：一、乃至當坐妙菩提座，雖造一切極重惡業，而能超越一切惡趣；二、疾證無上正等菩提。三者、調伏眾惡普勝法門。若有聞已信解受持讀誦修習，得四勝果：一、假使殺害三界所有一切有情，而不由斯墮於地獄、傍生、鬼界，以能調伏一切煩惱及隨煩惱惡業等故；二、常生善趣受勝妙樂。三、修諸菩薩摩訶薩行；四、疾證無上正等菩提。四者、平等智印清淨法門。若有聞已信解受持讀誦修習，得三勝果：一、雖住一切貪瞋癡等客塵煩惱垢穢聚中，而猶蓮花不為一切客塵垢穢過失所染；二、常能修習菩薩勝行；三、疾證無上正等菩提。五者、灌頂法門，得二勝果。六者、如來智印金剛法門，得五勝果。七者、離諸戲論輪字法門，得二勝果。八者、入廣大輪平等性法門，得二勝果。九者、真淨供養無上法門，得二勝果。十者、能善調伏智藏法門，得六種果。十一者、性平等性最勝法門，得三勝果。十二者、一切有情住持遍滿勝藏法門，得二勝果。十三者、無邊無際究竟理趣金剛法門，得三勝果。十四者、甚深理趣最勝法門。能受持者有十八勝德：一、一切障滅；二、隨心所欲無不成辨；三、是諸佛母；四、能誦持者一切罪滅；五、常見諸佛；六、得宿住智；七、若有情類未多佛所植眾善根、久發大願，於此般若波羅蜜多甚深理趣最勝法門不能聽聞書寫讀誦供養恭敬思惟修習，要多佛所植眾善根、久發大願，乃能於此甚深理趣最勝法門，下至聽聞一句一字，況能具足讀誦受持；八、若諸有情供養恭敬尊重讚歎八十殑伽沙等俱胝那庾多佛，乃能具足聞此般若波羅蜜多甚深理趣，乃至十三諸天常隨擁護；十四、終不橫死；十五、不枉遭衰患；十六、諸佛菩薩常共護持，令一切時善增惡減；十七、於諸佛土隨願往生；十八、乃至菩提不墮惡趣。諸有情類受持此經定獲無邊勝利功德，我今略說如是少分。

Third, in making manifest the scripture's supreme virtues: this scripture's general title is the Guiding Principle of Prajñā, and following its meaning it has fourteen distinct names. First is this profound, subtle, and pure dharma gate of all phenomena. If one hears it and receives it with faith, one attains eight supreme fruits: first, up until one sits upon the sublime seat of awakening, none of the obscurations and hindrances will be able to defile one, which means that although the afflictive obscurations, karmic obscurations, and obscurations of phenomena may accumulate abundantly, they cannot defile one; second, even if one commits various extremely grave evil deeds, they are easily extinguished; third, one does not fall into unfortunate destinies; fourth, if one can uphold, daily chant and recite, energetically and without interruption, and reflect on it in accordance with reality, in this very life one will definitely attain the vajra samādhi of the sameness of all phenomena; fifth, one attains mastery over all phenomena; sixth, one constantly experiences all supreme and sublime joy; seventh, after passing through sixteen lives as a great bodhisattva, one will definitely attain the nature of the Tathāgata's Vajrapāṇi; eighth, one swiftly realizes unsurpassed complete awakening. Second is the gate of manifest complete awakening to the tranquil nature of phenomena. If someone hears, understands with faith, upholds, recites, and cultivates it, they attain two supreme fruits: first, up until they sit upon the sublime seat of awakening, even if they have committed all extremely grave evil deeds, they are able to transcend all unfortunate destinies; second, they swiftly realize unsurpassed complete awakening. Third is the universally supreme dharma gate that tames all evils. If someone hears, understands with faith, upholds, recites, and cultivates it, they attain four supreme fruits: first, even if they were to kill all sentient beings in the three realms, they would not on that account fall into the hells, animal realms, or ghost realms, because they are able to tame all defilements, secondary defilements, evil karmas, and the like; second, they will always be born in fortunate destinies and experience supreme, sublime pleasure; third, they cultivate the practices of bodhisattva mahāsattvas; fourth, they swiftly realize unsurpassed complete awakening. Fourth is the pure dharma gate of the wisdom-seal of sameness. If someone hears, understands with faith, upholds, recites, and cultivates it, they attain three supreme fruits: first, even though they dwell among the gathering of all adventitious defilements and pollutions such as greed, hatred, and delusion, they are like a lotus flower, undefiled by the faults of any adventitious pollutions; second, they are always able to cultivate the supreme practices of a bodhisattva; third, they swiftly realize unsurpassed complete awakening. Fifth is the consecration dharma gate, through which two supreme fruits are attained. Sixth is the vajra dharma gate of the Tathāgata's wisdom-seal, through which five supreme fruits are attained. Seventh is the syllable-wheel dharma gate free from all conceptual proliferation, through which two supreme fruits are attained. Eighth is the dharma gate of entering the sameness of the vast wheel, through which two supreme fruits are attained. Ninth is the unsurpassed dharma gate of truly pure offering, through which two supreme fruits are attained. Tenth is the treasury of wisdom dharma gate capable of skillful taming, through which six kinds of fruits are attained. Eleventh is the most supreme dharma gate of the sameness of nature, through which three supreme fruits are attained. Twelfth is the supreme treasury dharma gate of the upholding and pervading of all sentient beings, through which two supreme fruits are attained. Thirteenth is the ultimate guiding principle vajra dharma gate without boundary or limit, through which three supreme fruits are attained. Fourteenth is the most supreme dharma gate of the profound guiding principle. Those who are able to uphold it have eighteen supreme virtues: first, the extinction of all obscurations; second, whatever is wished in the mind is unfailingly accomplished; third, it is the mother of all Buddhas; fourth, for those who can chant and uphold it, all sins are extinguished; fifth, constantly seeing all Buddhas; sixth, attaining knowledge of past lives; seventh, if sentient beings have not planted all wholesome roots before many Buddhas and made great vows long ago, they will not be able to hear, copy, recite, make offerings to, revere, reflect upon, or cultivate this most supreme dharma gate of the profound guiding principle of the Prajñāpāramitā—only by having planted all wholesome roots before many Buddhas and having made great vows long ago can one hear even a single phrase or single character of this most supreme dharma gate of the profound guiding principle, let alone fully recite and uphold it; eighth, only if sentient beings have made offerings, revered, respected, and praised Buddhas as numerous as eighty Ganges sands of koṭis of nayutas, are they able to hear this profound guiding principle of the Prajñāpāramitā in full; up to thirteenth, all devas constantly follow and protect them; fourteenth, one never meets an untimely death; fifteenth, one does not unjustly suffer decline and distress; sixteenth, all Buddhas and bodhisattvas constantly protect them together, causing wholesomeness to increase and unwholesomeness to diminish at all times; seventeenth, one is reborn in any Buddha land according to one's wish; eighteenth, up until awakening, one does not fall into unfortunate destinies. Sentient beings who uphold this scripture definitely obtain boundless benefits and merits; I have now briefly stated a small portion like this.