大般若波羅蜜多經般若理趣分述讚 2.101

2.101

讚曰：於中復二，初明聞經深信受果、後明受持精勤等果。所以但告金剛手者，欲令有情取一切佛大珍寶故。聞者聽聞，信者能順，受者領納。殷重供養恭敬名深。此意總顯聽聞信順領納殷重，始從今日乃至菩提，三障五蓋皆不能染。蓋謂五蓋，謂貪欲於樂出家位，瞋恚於覺邪行位，惛沈、睡眠、掉舉、惡作及與疑蓋於止舉捨位。能覆蔽心名之為蓋。障者障礙，障道不生、礙滅不證。此有三種，經文自列。若小乘中，以數行煩惱難可伏除名煩惱障。以殺父等五種逆業名為業障。合三惡趣、人趣、北洲及無想天名異熟障。然不見說別有法障。然今此文障解脫惑名煩惱障。《薩遮尼犍子經》以破塔壞寺等為五逆，《像法決疑經》說有七逆，然不離《尼犍子經》所說五種名為業障。言法障者，前異熟障亦名法障。感遺法業名為法障。或去世時障礙正法、障他修定，不種聞法所有種子，所以今生於法不聞不信不悟，名為法障。集者作也，積者積造。雖多積集而不能染，由解法空不樂生死，雖起煩惱重業障法，以經威力定不能染。染者染污令感苦果等，名為染也。又雖造種種極重惡業，由體性空煩惱不堅故而易消滅，易消滅故不墮惡趣。業既易亡，惡果寧起？由法性空諸法實理體實遠鑒，三障故銷。

The commentary says: Within this there are again two: first, clarifying the fruit of hearing the sūtra with deep faith and acceptance; second, clarifying the fruit of upholding it with diligence and the like. As for why he addressed only Vajrapāṇi, it was because he wished sentient beings to obtain the great precious treasure of all Buddhas. Hearing means listening; faith means being able to comply; acceptance means receiving and taking in. Making profound and respectful offerings and reverence is called ‘deep’. The overarching meaning shows that listening, believing, complying, and receiving with profound reverence, from this day forward until bodhi, the three obscurations and five hindrances will not be able to defile them. ‘Hindrances’ refers to the five hindrances: desire in the state of delighting in going forth; ill-will in the state of awareness of wrongful action; and the hindrances of torpor, sleep, restlessness, remorse, and doubt in the states of calming, exertion, and equanimity. Being able to cover and conceal the mind, they are called hindrances. ‘Obscurations’ means hindrances and obstacles: obscuring the path so that it does not arise, and obstructing cessation so that it is not realized. There are three kinds of these, which the sūtra text lists itself. In the Hīnayāna, frequent and active defilements that are difficult to subdue and eradicate are called defilement-obscurations. The five kinds of heinous karmas, such as killing one’s father, are called karma-obscurations. Combining the three unfortunate destinies, the human destiny, the Northern Continent, and the heaven of non-conception is called maturation-obscuration. However, no separate dharma-obscuration is seen to be taught. But in this text here, the delusions that obstruct liberation are called defilement-obscurations. The Satyakanirgrantha Sūtra takes destroying stūpas, demolishing monasteries, and the like as the five heinous offenses; the Sūtra on Resolving Doubts Concerning the Semblance Dharma speaks of seven heinous offenses; however, they do not diverge from the five kinds spoken of in the Nirgrantha Sūtra, which are called karma-obscurations. As for dharma-obscurations, the aforementioned maturation-obscurations are also called dharma-obscurations. Karma that causes the abandonment of the Dharma is called a dharma-obscuration. Or, when leaving the world, obstructing the true Dharma, obstructing others from cultivating concentration, and not planting any seeds of hearing the Dharma—so that in this life one does not hear, believe, or awaken to the Dharma—is called a dharma-obscuration. To assemble means to perform; to accumulate means to pile up and produce. Although accumulated in great measure, they cannot defile: because one understands the emptiness of dharmas and takes no pleasure in saṃsāra, even if one gives rise to defilements, heavy karma, and dharma-obscurations, through the mighty power of the sūtra they certainly cannot defile. Defiling means tainting so as to cause the experience of painful fruits and the like; hence it is called defilement. Furthermore, even if one commits various kinds of extremely heavy evil karma, because their intrinsic nature is empty and defilements are not solid, they are easily eliminated; and being easily eliminated, one does not fall into the unfortunate destinies. Since karma is easily extinguished, how could evil fruits arise? Because the nature of dharmas is empty, the true principle of all dharmas is truly and profoundly illuminated in its substance, and therefore the three obscurations melt away.