大般若波羅蜜多經般若理趣分述讚 2.35

2.35

讚曰：自下述其義。於中有二：初釋其義、後釋所由。若依清辨，世俗可有，勝義皆空；今說正義空寂。若依護法，應依下釋。就釋義中，合有四十一句義釋菩薩句義。復分為二：初有十門，明菩薩修果清淨句義以顯菩薩所有句義；後色蘊空寂下三十一門，依諸法本性及所由空寂清淨句義以顯菩薩所有句義。就初十門明菩薩修果清淨句義以顯菩薩句義之中，復分為五。然菩薩修略有五種，所謂集總修、無相修、無功用修、熾盛修、無喜足修。謂集一切總為一聚簡要修習，初修行者諸惡皆斷、諸善皆修、諸生皆度；或觀一切為骨瑣等，或觀此身從頭至足唯膿血等，名集總修。於離十相真法界中遣事差別而修習故，名無相修。漸修行者應觀無相，為令此修純熟自在不假功力任運現前，名無功用修。雖無功用，修有勝劣，為令增勝說熾盛修。或雖熾盛，恐有少所得便生喜足，謂且修此餘何用為？為令勿厭乃至菩提，名無喜足修。今顯菩薩得轉依時，地前名為益力損能轉，由習慚愧及勝解故，益聖道力、損二障能，亦可分得五修之果；十地正證正行五修。今此十句顯五修果，至文當知。此即第一順清淨分，無所分別無相現行當來佛果，名清淨分。此能引彼故名順。如佛輪王鮮白蓋等，無所分別無相現行。由得於此順清淨分，無分別故悟極妙樂，即無漏智。地上正證，地前分得。若有分別，不順清淨，得苦惡果。今無分別順清淨分，故極妙樂、苦果永無，觸無相樂故。此極妙樂，非分別引生，故名清淨。能詮此句、此句所詮，即是菩薩句義。詮辨聞行，即此是故。下文所說菩薩句義，竝準此知，更不重釋。

Commentary: From here down he states its meaning. Within this there are two parts: first, he explains its meaning; next, he explains the reason. If according to Bhāviveka, conventionally there may be existence, but in the ultimate truth all is empty; here the correct meaning is stated to be empty and quiescent. If according to Dharmapāla, one should follow the explanation below. In explaining the meaning, altogether forty-one phrases and meanings explain the bodhisattva's phrase and meaning. These are further divided into two: first, there are ten gates clarifying the pure phrases and meanings of the bodhisattva's fruit of cultivation to reveal all the bodhisattva's phrases and meanings; later, from 'the form aggregate is empty and quiescent' onward, thirty-one gates, based on the intrinsic nature of all phenomena and the pure phrases and meanings of their being empty and quiescent, reveal all the bodhisattva's phrases and meanings. Within the first ten gates clarifying the pure phrases and meanings of the bodhisattva's fruit of cultivation to reveal the bodhisattva's phrases and meanings, they are further divided into five. Now, the bodhisattva's cultivation is briefly of five kinds: namely, collective cultivation, signless cultivation, effortless cultivation, blazing cultivation, and non-contented cultivation. Gathering all together into one aggregate for concise cultivation—a beginner eliminating all evils, cultivating all goods, and delivering all living beings; or contemplating everything as a skeleton and so forth, or contemplating this body from head to foot as nothing but pus and blood—is called 'collective cultivation'. Because one eliminates specific distinctions of phenomena within the true realm of reality free from the ten marks to cultivate, it is called 'signless cultivation'. One who cultivates gradually should contemplate signlessness; to make this cultivation mature, sovereign, not relying on exertion, and spontaneously manifesting, is called 'effortless cultivation'. Although it is effortless, cultivation has superior and inferior degrees; to make it increase and become superior, 'blazing cultivation' is spoken of. Or, though blazing, it is feared that one might be satisfied with attaining a little, saying: 'For now let me cultivate this; what use is the rest?' To keep one from weariness all the way to awakening, it is called 'non-contented cultivation'. Now, to reveal the bodhisattva's attainment of the transformation of the basis: prior to the grounds it is called the transformation of increasing power and decreasing capability; by cultivating shame and resolute conviction, one increases the power of the noble path and decreases the capability of the two obscurations, and can also partially attain the fruits of the five cultivations; on the ten grounds one directly realizes and directly practices the five cultivations. Now, these ten phrases reveal the fruits of the five cultivations, which will be understood when reaching the text. This is the first, 'conforming to the pure portion': nonconceptual, signless current manifestation of the future Buddha-fruit is called the 'pure portion'. Since this can lead to that, it is called 'conforming'. Like the Buddha or a wheel-turning king's immaculate white canopy and so forth, it is a nonconceptual, signless current manifestation. Through attaining this conforming to the pure portion, because of nonconceptuality one awakens to supreme bliss, which is uncontaminated wisdom. It is directly realized on the grounds, and partially attained prior to the grounds. If there is conceptual discrimination, it does not conform to the pure portion, and one obtains bitter, evil fruits. Now, being nonconceptual, it conforms to the pure portion; therefore there is supreme bliss, bitter fruits are forever absent, and one contacts signless bliss. This supreme bliss is not induced by conceptual discrimination; hence it is called 'pure'. The phrase that expresses this, and what is expressed by this phrase, is precisely the bodhisattva's phrase and meaning. What expresses and discriminates hearing and practicing is just this. The bodhisattva's phrases and meanings expounded in the text below should all be understood by this rule, and will not be explained repeatedly.