大般若波羅蜜多經般若理趣分述讚 2.105

2.105

讚曰：世尊自說善修神足能住一劫或一劫餘，菩薩十六大生即義當十六劫。金剛性者謂，真如性能破裂生死過失名為金剛。諸法之體，故名為性。執者受義。親領受之，故名為執，即正體智能緣於空。或執金剛之性即是真如，經十六生得此真性故。由於此經行前法行能超生死，不經僧祇，經十六劫便入初地。以經所明實相之理有大神驗，聞此法等故超生死無邊劫量，既爾故能疾證無上菩提。此中所說現在定得金剛等持，於法自在受勝喜樂，後生之障皆不能染不墮惡趣，得金剛性疾得菩提，經力故也。

The Praise states: The World-Honoured One himself stated that one who well cultivates the bases of spiritual power can abide for an eon or more than an eon; the sixteen great lives of a bodhisattva correspond in meaning to sixteen eons. 'Adamantine nature' means that the nature of suchness can shatter the faults of saṃsāra, and is therefore called adamantine. It is the essence of all dharmas, and is therefore called nature. 'Holding' means receiving. Personally receiving it is called holding; that is, the fundamental wisdom can take emptiness as its objective referent. Alternatively, the nature of Vajrapāṇi is simply suchness; passing through sixteen lives, one attains this true nature. Because of practicing the preceding dharma-practices regarding this sūtra, one can transcend saṃsāra, and without passing through an asaṃkhyeya, one enters the first bhūmi in sixteen eons. Because the principle of the real mark clarified by the sūtra has great spiritual efficacy, by hearing this Dharma and so forth, one transcends the boundless count of eons of saṃsāra; this being so, one can swiftly realize unsurpassed awakening. What is stated here is that in the present one definitively attains the adamantine samādhi, attains mastery over dharmas, and experiences superior joy and bliss; the obscurations of future lives can none of them defile one, one does not fall into unfortunate destinies, one attains the adamantine nature, and one swiftly attains awakening, all owing to the power of the sūtra.