大般若波羅蜜多經般若理趣分述讚 2.57

2.57

讚曰：自下第二有十六門，明勝義法所由本性空寂句義，以顯菩薩所有句義。於中有三：一明行有六門、二明位有二門、三明德有八門。行中有三：一總六度行、二所觀理行、三別修起行。此即初也。施有三種，謂財、法、無畏，此以無貪及彼所起二業為性。戒有三種，謂律儀、攝善、饒益有情，此以受菩薩戒時三業為性。安忍有三種，謂安受苦、耐怨害、諦察法，此中如次以無瞋精進審慧及彼所起三業為性。精進有三，謂被甲、攝善、利樂。精進此三以勤及彼所起三業為體。靜慮有三，謂安住、引發、辨事。靜慮此三但以等持為性。般若有三，謂加行、正智、後智。般若此三皆以擇法為性。此前所說但說自性，若并眷屬，一一皆以一切俱行功德為性。何故此六名到彼岸？由七最勝所攝受故，一安住勝要有菩薩性、二依止勝要大菩提心、三意樂勝要悲愍有情、四事業勝要具行一切、五巧便勝要無相智所攝、六迴向勝要迴向菩提、七清淨勝要不為二障雜。由具七義名到彼岸，不爾即非。由斯施等皆有四句：一、施非波羅蜜，不具七勝故。二、波羅蜜非施，見他行施自具七故。三、亦施亦波羅蜜，自行施復具七故。四、非施非波羅蜜，自不行施、見他行施不生隨喜故。修此六度有其五種：一依止任持修、二依止作意修、三依止意樂修、四依止方便修、五依止自在修。第一依止任持修有四：一依因修，謂依種性力修習正行；二依止報修，謂由勝身修習正行；三依止願修，謂由本願修習正行；四依簡擇慧修習正行。第二依止作意修亦有四：一依勝解，於度一切相應契經起增上解。二依愛味，於度見勝功德深生愛味。三依隨喜，於一切有情所行六度深生隨喜。四依意樂修，於自他當來勝品六度深生願樂。第三依止意樂修有六：一無厭意樂，如施無厭者，謂菩薩於一剎那以三千大千世界七寶唯布施一有情，又以殑伽沙等身命布施，如是布施住殑伽沙劫如於一有情，如是乃至於一切有情界如是施時，皆令於無上菩提速得成就。菩薩爾時猶不厭足，名施無厭意樂。二施廣大意樂，菩薩如是展轉相續無一剎那有退有斷，乃至究竟坐菩提座，名施廣大意樂。三歡喜意樂，菩薩如是行施之時，於來求者生大歡喜，來求之者雖生歡喜不如菩薩，名施歡喜意樂。四恩德意樂，菩薩如是行施之時，觀彼求者於我己身有大恩德，不見己身於彼有恩，由資助我無上菩提故，名施恩德意樂。五無染意樂，菩薩如是雖於無量諸有情所興大施福，而不祈報恩當來異熟，名施無染意樂。六善好意樂，菩薩如是以所修行廣大施聚所得異熟，施諸有情不自為己，又以此福共諸有情迴向無上正等菩提，名施善好意樂。廣說餘五度，如《對法》等。第四依止方便修，謂由無分別智觀察三輪皆清淨故，由此速成所修行故。第五依止自在修，有三：一身自在，謂自性受用身。二行自在，謂變化身等，示現諸有情一切種同法行故。三說自在，謂說六度一切種差別無有滯礙故。

Commentary: From here on, the second [part] consists of sixteen gates, clarifying the phrase-meanings of the primordial voidness and tranquility of the ultimate dharmas, in order to reveal all the phrase-meanings of a bodhisattva. Herein there are three: first, clarifying practice has six gates; second, clarifying stages has two gates; third, clarifying virtues has eight gates. Within practice there are three: first, the general practice of the six perfections; second, the practice of the contemplated principle; third, the practice of specific cultivation and activation. This is the first. Giving is of three kinds: material wealth, Dharma, and fearlessness; this takes non-greed and the two karmas generated by it as its nature. Discipline is of three kinds: moral restraint, gathering wholesome dharmas, and benefiting sentient beings; this takes the three karmas at the time of receiving the bodhisattva precepts as its nature. Patience is of three kinds: enduring suffering, tolerating injuries from enemies, and examining dharmas with certainty; herein, in respective order, these take non-ill will, vigor, discerning insight, and the three karmas generated by them as their natures. Vigor has three: donning armor, gathering wholesome dharmas, and benefiting and gladdening. These three forms of vigor take diligence and the three karmas generated by it as their substances. Meditation has three: abiding in peace, eliciting, and accomplishing tasks. These three forms of meditation simply take concentration as their nature. Wisdom has three: preparatory, fundamental, and subsequent wisdom. These three forms of wisdom all take the selection of dharmas as their nature. What was stated above merely spoke of their intrinsic natures; if taken together with their retinues, each and every one takes all concomitant merits as its nature. Why are these six called 'arriving at the other shore'? Because they are gathered and held by the seven excellences: first, excellence of dwelling: one must possess the bodhisattva nature; second, excellence of reliance: one must possess the great mind of awakening; third, excellence of intention: one must have compassion for sentient beings; fourth, excellence of enterprise: one must practice everything fully; fifth, excellence of skillful means: one must be embraced by signless wisdom; sixth, excellence of dedication: one must dedicate [merit] to awakening; seventh, excellence of purity: one must not be mixed with the two obscurations. By possessing these seven meanings, it is called 'arriving at the other shore'; otherwise, it is not. Because of this, giving and the others each have four permutations: 1. Giving, but not a pāramitā, because it does not possess the seven excellences. 2. A pāramitā, but not giving, because seeing another practice giving, oneself possesses the seven. 3. Both giving and a pāramitā, because oneself practices giving and additionally possesses the seven. 4. Neither giving nor a pāramitā, because oneself does not practice giving and does not give rise to rejoicing upon seeing another practice giving. Cultivation of these six perfections has five kinds: 1. Cultivation relying on sustaining support; 2. Cultivation relying on attention; 3. Cultivation relying on intention; 4. Cultivation relying on skillful means; 5. Cultivation relying on mastery. The first, cultivation relying on sustaining support, has four: 1. Cultivation relying on the cause, meaning cultivating correct practice by the power of one's lineage; 2. Cultivation relying on recompense, meaning cultivating correct practice by means of an excellent body; 3. Cultivation relying on vows, meaning cultivating correct practice by means of one's original vows; 4. Cultivating correct practice relying on discerning insight. The second, cultivation relying on attention, also has four: 1. Relying on resolute faith, giving rise to supreme understanding toward all sutras concordant with the perfections; 2. Relying on relishing, seeing the supreme merit in the perfections and giving rise to deep relish; 3. Relying on rejoicing, giving rise to deep rejoicing toward the six perfections practiced by all sentient beings; 4. Cultivating by relying on intention, giving rise to deep aspiration and delight toward the future supreme forms of the six perfections for oneself and others. The third, cultivation relying on intention, has six: 1. Unsatiated intention: as in the unsatiated giving, meaning a bodhisattva, in a single instant, with the seven jewels of a great trichiliocosm, bestows them on only one sentient being, and additionally gives bodies and lives equal to the sands of the Gaṅgā, bestowing gifts in this manner and abiding for kalpas equal to the sands of the Gaṅgā toward one sentient being; and when bestowing in this manner even toward the realms of all sentient beings, he causes them all to swiftly achieve unsurpassed awakening. At that time the bodhisattva is still not satiated; this is called the unsatiated intention of giving. 2. Vast intention of giving: the bodhisattva continues thus successively without retreating or breaking for even a single instant, right up to finally sitting on the seat of awakening; this is called the vast intention of giving. 3. Joyful intention: when the bodhisattva practices giving in this manner, he gives rise to great joy toward those who come to ask; although those who come to ask give rise to joy, it is not equal to that of the bodhisattva; this is called the joyful intention of giving. 4. Intention of gratitude: when the bodhisattva practices giving in this manner, he contemplates that those petitioners have great kindness toward his own self, and does not see that he has kindness toward them, because they assist him toward unsurpassed awakening; this is called the intention of gratitude of giving. 5. Undefiled intention: although the bodhisattva arouses great merit of giving toward immeasurable sentient beings in this manner, he does not seek a repayment of kindness or future karmic maturation; this is called the undefiled intention of giving. 6. Wholesome and good intention: the bodhisattva, with the maturation obtained through the vast collection of giving he has practiced in this manner, gives it to all sentient beings and not for himself, and additionally dedicates this merit together with all sentient beings toward unsurpassed complete awakening; this is called the wholesome and good intention of giving. The remaining five perfections are explained extensively, as in the Abhidharmasamuccaya and other [texts]. The fourth, cultivation relying on skillful means, means contemplating that the three wheels are all pure through nonconceptual wisdom, thereby swiftly accomplishing what is practiced. The fifth, cultivation relying on mastery, has three: 1. Mastery of the body, meaning the body of intrinsic nature and the enjoyment body; 2. Mastery of action, meaning the transformation body and so forth, because they manifest all kinds of identical dharma actions for sentient beings; 3. Mastery of speech, meaning preaching all kinds of distinctions of the six perfections without hindrance.