[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大般若波羅蜜多經般若理趣分述讚](https://indike.org/pramana/in.bauddha.taisho.1695) › 2.31 # 大般若波羅蜜多經般若理趣分述讚 2.31 大般若波羅蜜多經般若理趣分述讚 2.31 - **Language:** Classical Chinese ### [2.31](https://indike.org/pramana/in.bauddha.taisho.1695.2.31) 讚曰：自下明第二、應機廣說分。於中總有十四段經，合之為三：初六段明菩薩境、次六段明菩薩行、後二段明菩薩果。一切佛教所詮義理不離此三。說境，先令知法染淨、因果善惡，此可欣厭、此可修斷。說行，次令知依境起行修斷之法。說果，後令知行行得果殊勝之相。初六段明境，復分為三：初二段明體境。第一、甚深微妙清淨法門，即是對妄顯真實相真如境體。第二、寂靜法性現等覺門，即是除闇顯於觀照正智境體。真如是性，正智是相，說有前後，下皆準知。次二段明行境。第三、調伏眾惡普勝法門，由觀實相能伏眾惡。第四、平等智印清淨法門，由觀觀照，智慧照明。後二段明果境。第五、法王灌頂智藏法門，顯由二行得位財果。第六、如來智印金剛法門，顯由二行得自體果。次六段明行，復分為三：初二段明依實相斷修之相。第七、離諸戲論輪字法門，由觀無相斷分別故。第八、入廣大輪平等法門，由觀平等修證真故。次二段明依觀照修斷之相。第九、真淨供養無上法門，由依觀照修真供養故。第十、能善調伏智藏法門，由依觀照能除忿等故。後二段明依二法遍修之相。第十一、性平等性最勝法門，修觀實相，一切人法平等遍滿故。第十二、有情住持勝藏法門，修觀觀照，遍諸人法皆善緣故。由觀前六境而起六行，已後二段明得果。第十三、無邊無際究竟法門，得二果時廣深一味極殊勝故，自利果德。第十四、甚深理趣無上法門。得二果已自利利他為三界主，隨諸有情所願皆證，利他果德。就第一段甚深微妙清淨法門，即是對妄顯真實相真如境體。中文分為三：初敘世尊所說法門之名，次敘世尊所說理趣之義，後敘世尊所說法門之德。此即第一敘法門之號。爾時者，發端義。處天宮眾雲集，所化機感法王應現，說聽懸會，故言爾時。世尊者，能說教主。為諸菩薩所被深機，說一切法有為無為諸法體事。甚深微妙法性真如，非凡所測名曰甚深，二乘莫知復稱微妙，般若理趣即深妙法。理謂法性道理義理。趣謂意況所趣旨趣。此意即說般若之文所詮，深趣觀照般若所取意趣。自性潔白名清，離諸垢染名淨。門者虛通趣入之道。即顯照理會證之由。欲證二空要聞此教理，依之修學方可會真，不知何名強名門也。此門是何？此門即是菩薩句義。菩薩三義已釋如前。言句義者，句謂能詮聲之差別。不說文名但說句者，句詮義周，非文名故。義謂所詮法之差別。不說自體但說義者，法義圓被，非自體故。句既能詮，所詮唯義，欲顯此教能詮一一皆圓滿，故所詮一一亦周被故。舉寬能詮及寬所詮，文名體法皆已攝故。欲求菩提，於有情之類起大悲智而起修學，及求菩提發勇猛者，名為菩薩。今此理趣能詮之教即是能詮菩薩之句，所詮之理即是所詮菩薩之義。若依此教而行此義、證此理者，名為菩薩。後道滿時，名之為佛，遂捨因名。此言菩薩，略有三位：一初發心、二修正行、三證法性。三位皆須依此修學，方可得證，故名為門。 > Commentary: From here down is the second part, 'Extensively Expounding in Accord with Capacities'. Within this, there are fourteen scriptural passages in total, combined into three sections: the first six passages clarify the bodhisattva's objective realm; the next six passages clarify the bodhisattva's practice; and the final two passages clarify the bodhisattva's fruit. The meaning and principle expounded in all Buddhist teachings do not go beyond these three. Explaining the objective realm first causes one to know the defiled and the pure, causes and effects, good and evil among phenomena—this to be rejoiced in, that to be reviled; this to be cultivated, that to be eliminated. Explaining practice next causes one to know the method of cultivation and elimination wherein practice is undertaken based on the objective realm. Explaining the fruit subsequently causes one to know the extraordinary features of attaining the fruit by carrying out practice. The first six passages, which clarify the objective realm, are further divided into three: the first two passages clarify the objective realm as essence. The first, 'The Pure Dharma Gate of the Profound and Subtle', is the essential entity of the realm of suchness, revealing the true mark in contrast to the false. The second, 'The Gate of Manifesting Equal Awakening to the Quiescent Dharma Nature', eliminates darkness and reveals the essential entity of the realm of correct wisdom as reflective contemplation. Suchness is the nature, and correct wisdom is the mark; their explanation having an earlier and a later is understood by this rule below as well. The next two passages clarify the objective realm of practice. The third, 'The Universally Victorious Dharma Gate of Subduing All Evils', because contemplating the true mark is able to subdue all evils. The fourth, 'The Pure Dharma Gate of the Wisdom-Seal of Sameness', because contemplating reflective contemplation allows wisdom to illuminate. The final two passages clarify the objective realm of the fruit. The fifth, 'The Dharma Gate of the Wisdom-Treasury of the Dharma King's Consecration', reveals that through the two practices one attains the fruit of rank and wealth. The sixth, 'The Vajra Dharma Gate of the Tathāgata's Wisdom-Seal', reveals that through the two practices one attains the fruit of one's own essence. The next six passages, which clarify practice, are further divided into three: the first two passages clarify the features of elimination and cultivation based on the true mark. The seventh, 'The Dharma Gate of Syllable-Wheels Free from All Conceptual Proliferation', because through contemplating signlessness one eliminates conceptual discrimination. The eighth, 'The Equal Dharma Gate of Entering the Vast Wheel', because through contemplating sameness one cultivates and realizes the real. The next two passages clarify the features of cultivation and elimination based on reflective contemplation. The ninth, 'The Unsurpassed Dharma Gate of Truly Pure Offering', because based on reflective contemplation one cultivates true offering. The tenth, 'The Dharma Gate of the Treasury of Wisdom Capable of Skilful Subjugation', because based on reflective contemplation one is able to eliminate anger and so forth. The final two passages clarify the features of universally cultivating based on both phenomena. The eleventh, 'The Most Victorious Dharma Gate of the Sameness of Nature', because cultivating the contemplation of the true mark pervades all persons and phenomena equally. The twelfth, 'The Dharma Gate of the Exalted Treasury Upholding Sentient Beings', because cultivating the contemplation of reflective contemplation takes all persons and phenomena universally as good conditions. Since the six practices arise from contemplating the preceding six objective realms, the subsequent two passages clarify the attainment of the fruit. The thirteenth, 'The Ultimate Dharma Gate Boundless and Limitless', because when attaining the two fruits they are vast and deep, of a single taste, and supremely extraordinary—the fruition virtues of self-benefit. The fourteenth, 'The Unsurpassed Dharma Gate of the Profound Guiding Principle'. Having attained the two fruits, one benefits oneself and benefits others, becoming the master of the three realms, and according to what sentient beings aspire to, all is realized—the fruition virtues of benefiting others. Regarding the first passage, 'The Pure Dharma Gate of the Profound and Subtle', which is the essential entity of the realm of suchness revealing the true mark in contrast to the false: the text is divided into three. First, it states the name of the dharma gate expounded by the World-Honoured One; next, it states the meaning of the guiding principle expounded by the World-Honoured One; and finally, it states the virtues of the dharma gate expounded by the World-Honoured One. This is the first, stating the name of the dharma gate. 'At that time' means the initiation \[of the discourse\]. Dwelling in the heavenly palace with the assembly gathered like clouds, the capacities to be converted evoked the Dharma King's responsive manifestation, and speaker and listeners remotely converged; hence it says 'at that time'. 'The World-Honoured One' is the master of teaching who can expound. 'For the bodhisattvas' refers to the profound capacities who are covered; 'expounded' refers to the essential entities and particulars of all conditioned and unconditioned phenomena. 'Profound and subtle': the dharma nature, suchness, cannot be fathomed by ordinary people, hence named 'profound'; the two vehicles cannot comprehend it, hence also called 'subtle'. The guiding principle of wisdom is this profound and subtle Dharma. 'Guiding principle' (lǐqù): lǐ means the dharma nature, principle, and semantic significance; qù means the purport, that toward which it aims, the objective. This intention speaks of what is expressed by the text of wisdom: the profound objective taken as purport by the reflective contemplation of wisdom. Being white and immaculate in its intrinsic nature is called 'clear' (qīng); being free from all stains and defilements is called 'pure' (jìng). 'Gate' (mén) is an open and unobstructed path of entry, which reveals the basis for illuminating principle and realizing convergence. If one wishes to realize the two emptinesses, one must hear this teaching and principle; only by cultivating and learning in reliance on it can one converge with truth. Not knowing what to call it, it is provisionally named 'gate'. What is this gate? 'This gate is the bodhisattva's phrase and meaning.' The three meanings of 'bodhisattva' have already been explained above. As for 'phrase and meaning' (pada-artha): 'phrase' (pada) refers to the distinctions of the vocal sounds that are expressive. It does not say 'letter' (akṣara) or 'name' (nāma), but only says 'phrase', because a phrase expresses meaning completely, which letters and names do not. 'Meaning' (artha) refers to the distinctions among the expressed phenomena. It does not say 'own-essence' (svabhāva) but only says 'meaning', because the meaning of phenomena is completely covered, not just their own-essence. Since the phrase is the expression and the expressed is solely the meaning, it intends to reveal that each and every expression of this teaching is complete, and therefore each and every meaning expressed is also universally covered. Adducing broad expressions and broad expressed meanings, letters, names, essences, and phenomena are all subsumed. Those who seek awakening, generate great compassion and wisdom toward the categories of sentient beings to cultivate and learn, and put forth heroic zeal to seek awakening, are called 'bodhisattvas'. Now, this expressive teaching of the guiding principle is the very phrase that expresses the bodhisattva, and the expressed principle is the very meaning that expresses the bodhisattva. If one acts upon this meaning and realizes this principle in accordance with this teaching, one is called a 'bodhisattva'. Later, when the path is perfected, one is named a 'Buddha', and then discards the causal designation. Here, 'bodhisattva' briefly has three positions: first, initial generation of the mind; second, cultivating correct practice; third, realizing the dharma nature. All three positions must cultivate and learn in reliance on this before they can attain realization; hence it is called a 'gate'. > — English (machine translation) (machine translation) - [Previous: 2.30](https://indike.org/pramana/in.bauddha.taisho.1695.2.30) - [Next: 2.32](https://indike.org/pramana/in.bauddha.taisho.1695.2.32) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1695.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1695~en-mt.2.31) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1695.2.31](https://indike.org/pramana/in.bauddha.taisho.1695.2.31) · Pramāṇa