大般若波羅蜜多經般若理趣分述讚 3.173

3.173

讚曰：此能觀觀照及所觀理方便等五法皆一味故，名為平等。一味者，一相義，謂無相和合義、無分別義。又一味者，堅實故、離苦樂相無歡戚故。其一切法若教若義皆亦一味，隨二般若無乖諍故。《佛地經》說「譬如三十三天未入雜林，終不能於若事若受無我我所和合受用；若入雜林，即無分別隨意受用。」由此雜林有如是德，能令諸天入此林者，天諸果報若事若受無所思惟和合受用。如是菩薩若未證得無生法忍，終不能得平等之心、平等之捨，乃與一切聲聞獨覺無有差別，有二想故，彼不能住受用和合一味事智。若已證得無生法忍，遣二想故得平等心，遂與聲聞獨覺差別，由平等心而能住捨受用和合一味事智。彼論說言「三十三天有一雜林，諸天和合福力所感。令諸天眾不在此林，宮殿等事苦樂受等勝劣有異，有我我所差別受用。若在此林，若事若受都無勝劣，皆同上妙無我我所和合受用。能令平等和合受用，故名雜林。此由諸天各修平等和合福業增上力故，令彼諸天本識變現同處同時同一相法。由彼雜林增上力故，令彼轉識亦同變現，雖各受用而謂無別。如是地前地上菩薩差別無差別亦復如是。二相無相所引生故，未得無生及得別故。」即彼經云「又如種種大小眾流，未入大海各別所依，異水少水水有增減，隨其水業所作各異，少分依持水族生命。若入大海無別所依，水無差別水無限量水無增減，所作業一，廣大依持水族生命。如是菩薩若未證入如來清淨法界大海，各別所依，異智少智智有增減，隨其智業所作各異，少分眾生成熟善根之所依止。若已證入如來清淨法界大海，無別所依，智無限量智無增減，受用和合一味事智，無量眾生成熟善根之所依止。」彼論說言「水別所依，種種地方為所依故。菩薩所依，別別如來為所依故。異水者清濁灰，美水差別故。菩薩異智者，各別勝解所修成故。所餘法譬，隨義可知。」菩薩既然，故修成時成佛之位，三身萬德各唯一味。

Commentary: Because these five dharmas—the contemplating subject's contemplation, the contemplated principle, expedient means, and so forth—are all of one taste, it is called "sameness." "Of one taste" means the characteristic of oneness, that is, the meaning of markless harmony, and the meaning of non-discrimination. Moreover, "of one taste" means being solid and real, free from the marks of suffering and pleasure, without joy or sorrow. All phenomena, whether teaching or meaning, are also of one taste, because they follow the two wisdoms without conflict or dispute. The *Buddhabhūmi-sūtra* says: "Just as the Trāyastriṃśa devas, when they have not entered the Miśrakāvana grove, can never harmoniously experience and enjoy either things or feelings without self and mine; but once they enter the Miśrakāvana grove, they experience and enjoy them at will, free from conceptual discrimination." Because this Miśrakāvana grove possesses such virtue, it causes the devas who enter this grove to harmoniously experience and enjoy the devas' various karmic fruitions, whether things or feelings, without any conceptual thinking. Likewise, if bodhisattvas have not yet realized the forbearance of the non-arising of dharmas, they can never attain an equal mind and equal equanimity, and are thus no different from all śrāvakas and pratyekabuddhas, because they have dual ideations and cannot dwell in experiencing and enjoying the harmonious, one-taste wisdom of affairs. If they have already realized the forbearance of the non-arising of dharmas, having dispelled dual ideations, they attain an equal mind, and thereby differ from śrāvakas and pratyekabuddhas; due to the equal mind, they can dwell in equanimity, experiencing and enjoying the harmonious, one-taste wisdom of affairs. That treatise says: "In the Trāyastriṃśa Heaven there is a Miśrakāvana grove, produced by the collective power of merit of the devas. When the hosts of devas are not in this grove, their palaces and other matters, their feelings of suffering, pleasure, and so forth, have superior and inferior differences, and they experience them with discrimination between self and mine. If they are in this grove, whether things or feelings, there is no superiority or inferiority at all; all are equally superior and wondrous, harmoniously experienced and enjoyed without self and mine. Because it enables equal and harmonious enjoyment, it is called the Miśrakāvana grove. This is because by the sovereign power of the equal and harmonious meritorious karma cultivated by each of the devas, their fundamental consciousness is made to manifest phenomena of the same place, same time, and same characteristic. Due to the sovereign power of that Miśrakāvana grove, their evolving consciousnesses are also made to manifest identically; though each enjoys them individually, they perceive no difference. The difference and non-difference between bodhisattvas before the grounds and on the grounds is likewise also thus: because of what is brought about and produced by dual marks and marklessness, and the distinction between not having attained and having attained the non-arising [of dharmas]." That sūtra also says: "Again, just as various large and small streams, when they have not yet entered the great ocean, each have their distinct support, with different waters and little water, with waters increasing or decreasing, performing different actions according to the function of their waters, sustaining the life of aquatic creatures in a small measure; but once they enter the great ocean, they have no distinct support, the waters have no difference, the waters are limitless, the waters neither increase nor decrease, the action they perform is one, and they vastly sustain the life of aquatic creatures. Likewise, if bodhisattvas have not yet realized entry into the great ocean of the Tathāgata's pure dharmadhātu, each has a distinct support, with different wisdoms and small wisdom, with wisdom increasing or decreasing, performing different actions according to the function of their wisdom, serving as a support for maturing the wholesome roots of a small fraction of sentient beings; but if they have already realized entry into the great ocean of the Tathāgata's pure dharmadhātu, they have no distinct support, their wisdom is limitless, their wisdom neither increases nor decreases, they experience and enjoy the harmonious, one-taste wisdom of affairs, and serve as the support for maturing the wholesome roots of immeasurable sentient beings." That treatise says: "'The waters have distinct supports' because various places serve as their supports; 'the bodhisattvas' supports' means that individual Tathāgatas serve as their supports. 'Different waters' refers to differences between clear, turbid, brackish, and sweet waters; the 'different wisdoms' of bodhisattvas are formed through the cultivation of their individual resolute convictions. The remaining dharmas and similes can be understood according to the sense." If this is so for bodhisattvas, then at the time when cultivation is completed, at the stage of Buddhahood, the three bodies and ten thousand virtues are each solely of one taste.