大般若波羅蜜多經般若理趣分述讚 2.87

2.87

讚曰：此即第三總明世俗勝義法所依本性空寂句義，以顯菩薩所有句義。一切異生唯在凡位，以業煩惱輪迴六趣，異聖者生故名異生。一切預流等竝是聖位。預流向果並名預流，無間漸超三界見道諸煩惱盡，十五心來皆名為向，第十六心名之為果。預聖流故，名為預流。即此進向三界見惑竝已斷盡，欲界修道前五品盡名一來向，六品盡時名之為果。此於欲界唯有一生，如從人中得第二果，捨此身已次生天中，天中沒已來生人中便得無學，故名一來。即此進向已斷見惑盡，欲界修惑斷七八品，名不還向。欲界修惑要皆斷盡，餘地不定，心不還生於欲界故，名為不還。阿羅漢者名之為應，一應永害煩惱賊、二應不後受分段生、三應受妙供養，三界見惑並皆斷盡，初定已上所有修惑或多或少，乃至非想八品解脫九品無間已前能斷盡者名阿羅漢向，三界見修並俱斷盡名阿羅漢果。以上果向無間解脫皆準此說。此觀諦理若思風動樹悟十二緣起，不藉善友自得菩提，或麟角或眾出，名為獨覺。十地已去名為菩薩。法雲地後號曰如來。此亦竝是初二十六門，明世俗勝義法所依所從本性空寂清淨句義，以顯菩薩所有句義。自下第二五對十門，通染淨法差別本性空寂清淨句義，以顯菩薩所有句義。

The commentary says: This is the third [section], comprehensively clarifying the phrase-meaning of the primordial emptiness and quiescence that is the basis of conventional and ultimate dharmas, in order to reveal all phrase-meanings of the bodhisattva. All ordinary beings exist solely in the mundane stage; through karma and defilements they transmigrate through the six destinies, and because they are born differently from noble ones, they are called ordinary beings. All stream-enterers and the rest belong to the noble stages. Those on the path toward and at the fruition of stream-entry are collectively called stream-enterers: in immediate succession, gradually transcending the three realms and exhausting all defilements of the path of seeing, up to the fifteenth mind-moment they are all called entering the path toward, and at the sixteenth mind-moment it is called the fruition. Because they enter the stream of the noble ones, they are called stream-enterers. Proceeding from this toward [the next], when the delusions of seeing in the three realms have all been severed, and the first five grades of the path of cultivation in the desire realm are exhausted, it is called the path toward once-returning; when the six grades are exhausted, it is called its fruition. For this person there is only one rebirth in the desire realm: as when attaining the second fruit among humans, having relinquished this body one is next born in the heavens, and having died in the heavens one returns to be born among humans and then attains the state of no further training; hence it is called once-returning. Proceeding from this toward [the next], having completely severed the delusions of seeing and severed seven or eight grades of the delusions of cultivation in the desire realm, it is called the path toward non-returning. When the delusions of cultivation in the desire realm are completely exhausted, while [those of] the remaining stages are not yet fixed, because one’s mind will not return to be born in the desire realm, it is called non-returning. An arhat is called ‘worthy’: first, he is worthy of permanently slaying the thieves of defilement; second, he is worthy of not subsequently receiving physical rebirth; third, he is worthy of receiving sublime offerings. When the delusions of seeing in the three realms are all severed, and all the delusions of cultivation from the first dhyāna upward are more or less [severed], up to prior to the ninefold uninterrupted [path] of the eightfold liberation of neither-perception-nor-non-perception, one who can sever them is called on the path toward arhatship; when the seeing and cultivation [delusions] of the three realms are both completely severed, it is called the fruit of arhatship. The above fruits and paths toward them, both uninterrupted and liberated, are all explained according to this model. One who contemplates the principle of truth, as when wind moves the trees, awakens to the twelvefold dependent origination, and without relying on a good spiritual friend attains bodhi by oneself—either like a rhinoceros horn or appearing in a group—is called a solitary buddha. From the ten grounds upward, they are called bodhisattvas. Beyond the Cloud of Dharma ground, they are called Tathāgatas. These likewise belong to the initial twenty-six gates, clarifying the phrase-meaning of the primordial emptiness, quiescence, and purity upon which conventional and ultimate dharmas rely and from which they derive, in order to reveal all phrase-meanings of the bodhisattva. Below this is the second [group], the ten gates in five pairs, comprehensively treating the phrase-meaning of the primordial emptiness, quiescence, and purity of the distinctions among defiled and pure dharmas, in order to reveal all phrase-meanings of the bodhisattva.