大般若波羅蜜多經般若理趣分述讚 3.113

3.113

讚曰：自下正說。由在因中行正供養，後為淨因。於中有三：初修習行、次觀察行、後法行行。此即初也。就中復三：初發心行、次攝護行、後修習行。於諸供養中，法供養為最勝。〈天王會〉云「二人遠離王賊等，所不能侵大寶藏，百千萬劫法難聞，得聞不持不施等。大菩提心護正法，如教修行心寂靜，自利利他心平等，是則名真供養佛。」大菩提心者，佛自說言：如諸菩薩最初發心，下劣一念福德果報，為千萬劫說不能盡，況經多劫。譬如大海初漸起時，當知皆為乃至無價寶珠作所住處，一切寶珠皆海生故。三千大千世界初起，當知便為二十五有一切眾生作依止處。菩薩發心亦復如是，初漸起時，普為一切無量眾生作依止處。菩薩發心慈悲為首，譬如虛空無不普覆，虛空無量故眾生無量，眾生無量故菩薩發心亦復如是，以能遍覆一切世界一切生故。若菩薩親近善知識、供養諸佛、修集善根、志求勝法、心常柔和、遭苦能忍、慈悲淳厚、深心平等、信樂大乘、求佛智慧，若人能具如是十法，乃能發於阿耨多羅三藐三菩提心，廣如經說。攝護正法者，攝謂攝受攝持，即是《勝鬘》攝受正法。護謂擁護護念，即是護念付囑正法。攝受擁護為法城塹，不惜身命以設供養。波羅蜜多以下是修習行，於中有七：總持者謂陀羅尼，等持者謂三摩地，靜慮謂四靜慮，解脫謂八解脫，慈悲喜捨即四無量。一切佛不共法者，〈菩薩地〉說：諸佛世尊有百四十不共佛法，謂諸如來三十二相、八十隨好、四一切種清淨、十力、四無所畏、三念住、三不護、大悲、無忘失法、永害習氣及一切種妙智，是名一切佛不共法。其三十二相、八十隨好、十力、四無所畏、大悲、無忘失法，竝如前辨。四一切種清淨者，一、一切種所依清淨，煩惱麁重習氣皆永盡故。又於自體，如自所欲，取住捨中自在而住。二、一切種所緣清淨，謂於種種若化若變若所顯現，一切所緣皆自在轉。三、一切種心清淨，諸心麁重永遠離故，一切善根皆積集故。四、一切種智清淨，無明麁重永遠離故。又遍所知智、無障礙智自在轉。三念住者，謂諸如來於其長夜有如是欲：如何當令諸有情類於我善說法毘奈耶無倒行中如實隨住？如是長夜欲樂，法主化御眾時，若所希欲或遂不遂不生雜染，由三念住略所顯故。此三復由三眾別：一、一向正行；二、一向邪行；三、一分正行一分邪行，不生喜患但生大捨。三不護者，謂諸如來三業清淨現行。永害習氣者，謂諸如來或於動轉、或於瞻視、或於言論、或於安住似有煩惱，所起作業多不現行，一切習氣皆斷無餘。一切種妙智者，總於諸法無顛倒智。所餘佛法如前已說。

The Commentary says: From here below is the direct exposition. Because of practicing correct offerings while in the causal stage, they later become pure causes. Within this there are three: first, the practice of cultivation; next, the practice of observation; and last, the practice of Dharma practice. This is the first [part]. Within it there are again three: first, the practice of generating the mind; next, the practice of gathering and protecting; and last, the practice of cultivation. Among all offerings, the offering of Dharma is the most supreme. The 'Assembly of the Heavenly Kings' says: 'Two persons stay away from king and thief, etc., / The great jewel treasury that cannot be invaded; / For hundreds of thousands of myriads of kalpas the Dharma is hard to hear, / Yet having heard it, they do not uphold it, do not give it, etc. / With the great bodhicitta, protecting the true Dharma, / Practicing according to the teaching, with mind tranquil, / Equal in mind regarding self-benefit and other-benefit, / This indeed is called truly making offerings to the Buddha.' Regarding 'the great bodhicitta', the Buddha himself said: 'As for the initial generation of the mind by bodhisattvas, the karmic reward of merit from a single inferior thought could not be fully described in thousands of myriads of kalpas, much less through many kalpas. Just as when the great ocean first begins to form, you should know that it serves as the dwelling place even for priceless gems, because all gems are born from the ocean. When the three-thousand-great-thousandfold world first begins to form, you should know that it becomes the basis of reliance for all sentient beings of the twenty-five realms of existence. A bodhisattva's generation of the mind is also like this: when it first begins, it generally serves as a basis of reliance for all immeasurable sentient beings. In a bodhisattva's generation of the mind, benevolence and compassion are foremost, just as space universally covers all without exception; because space is immeasurable, sentient beings are immeasurable; because sentient beings are immeasurable, a bodhisattva's generation of the mind is also like this, because it can universally cover all worlds and all rebirths. If a bodhisattva attends upon good spiritual friends, makes offerings to all Buddhas, cultivates and accumulates roots of goodness, aspires to seek the sublime Dharma, is always gentle in mind, can endure when meeting suffering, is rich and deep in benevolence and compassion, is equal in the deep mind, believes and delights in the Mahāyāna, and seeks the wisdom of the Buddha—if one can possess such ten dharmas, one is then able to generate the mind of anuttarā-samyak-saṃbodhi', as extensively explained in the sūtra. Regarding 'gathering and protecting the true Dharma': 'gathering' means receiving and upholding, which is the receiving of the true Dharma in the Śrīmālā[devī-sūtra]. 'Protecting' means guarding and being mindful of, which is guarding and being mindful of the entrusted true Dharma. Receiving and guarding it to serve as a fortress of the Dharma, not sparing bodily life so as to make offerings. From 'pāramitā' on down is the practice of cultivation, within which there are seven: 'dhāraṇī' means dharani; 'samādhi' means samādhi; 'dhyāna' means the four dhyānas; 'liberations' means the eight liberations; 'benevolence, compassion, sympathetic joy, and equanimity' are the four immeasurables. Regarding 'all unshared dharmas of a Buddha', the Bodhisattvabhūmi states: 'The Buddha World-Honoured Ones have one hundred and forty unshared Buddha-dharmas, namely the Tathāgatas' thirty-two marks, eighty secondary signs, four purities of all kinds, ten powers, four fearlessnesses, three applications of mindfulness, three [occasions of] unguarding, great compassion, non-forgetting dharma, perpetual destruction of habitual tendencies, and sublime knowledge of all kinds; these are named all unshared dharmas of a Buddha.' The thirty-two marks, eighty secondary signs, ten powers, four fearlessnesses, great compassion, and non-forgetting dharma have all been explained above. As for the four purities of all kinds: first, the purity of the basis of all kinds, because defilements, coarse heaviness, and habitual tendencies are all eternally exhausted; furthermore, regarding one's own body, as one wishes, one dwells with mastery in adopting, staying, or discarding. Second, the purity of the objective referent of all kinds, meaning that with regard to various transformations, alterations, or manifestations, all objective referents operate with mastery. Third, the purity of mind of all kinds, because all coarse heaviness of mind is eternally separated from, and all roots of goodness are accumulated. Fourth, the purity of knowledge of all kinds, because the coarse heaviness of ignorance is eternally separated from; furthermore, the knowledge that knows all and unhindered knowledge operate with mastery. As for the three applications of mindfulness, it means that throughout the long night the Tathāgatas have such a wish: 'How shall I cause all sentient beings to truly dwell in accordance with the correct practice in my well-expounded Dharma and Vinaya?' When having such a wish-delight throughout the long night, as the Dharma master guiding the assembly, whether what is wished for is accomplished or not accomplished, defilement does not arise; this is briefly revealed by the three applications of mindfulness. These three are again distinguished by three assemblies: first, one that practices purely correctly; second, one that practices purely wrongly; third, one that practices partly correctly and partly wrongly; neither joy nor distress arises, but only great equanimity arises. As for the three [occasions of] unguarding, it refers to the present activities of the Tathāgatas' three actions being completely pure. As for the perpetual destruction of habitual tendencies, it means that whether the Tathāgatas are in motion, gazing, speaking, or dwelling, in which there might appear to be defilement, the operations that are arisen mostly do not become manifest, and all habitual tendencies are severed without remainder. As for the sublime knowledge of all kinds, it is the non-inverted knowledge regarding all dharmas generally. The remaining Buddha-dharmas are as previously explained.