大般若波羅蜜多經般若理趣分述讚 3.179

3.179

讚曰：此第二段甚深理趣無上法門得二果已，自利利他為三界主，隨諸有情所願皆從，利他果德。遍照智者，即一切智、一切種智，如睡夢覺、如蓮華開。通達諸法，遍能自利及利他盡，名為遍照。得諸如來祕密法性，得謂獲證，謂此法門能得祕密等。可貴可重名祕，幽隱難知名密。即是有為一切殊勝幽微諸法，謂菩提是。及一切法無戲論性，即真法界，離諸名言及分別故。大樂者，得無漏樂。樂有五種：一因樂、二受樂、三苦對治樂、四斷受樂、五無惱害樂。此中有四：一出離樂、二遠離樂、三菩提樂、四涅槃樂。今得此五及後四種，故言大樂，遍滿法界俱是樂故。金剛者，能破義，一切障法悉能破故。不空者，顯此妙法非空無果，必有靈驗殊勝異果，名為不空。神呪者，神謂聖德理事自在，呪謂總持，謂十方佛共有聖德名之為神。以一略言，具一切佛法所有功德，破滅一切生死怨敵。總含諸德故名總持，此名為呪。金剛法性者，諸佛般若堅實諸法，此為第一，故名法性。此上所詮法門。所得行以下總是能得法門。初中後位者，謂此經中初說、中說、後說三位，或發心、修行、證得三位，或聽聞、修行、離欲三位。此為最勝無二第一無上法行，由此法門最第一故，能證如來祕密法性等。

Commentary: This second section is the unsurpassed dharma gate of the profound guiding principle, wherein after attaining the two fruitions, one benefits both self and others, becomes the master of the three realms, and follows sentient beings' wishes so that all are fulfilled, which is the fruitional virtue of benefiting others. "All-illuminating wisdom" refers to omniscience and knowledge of all aspects, like waking from a dream, like a lotus blossoming. Penetrating all phenomena and completely able to benefit both self and others exhaustively is called "all-illuminating." "Attaining the secret dharma-nature of all Tathāgatas": "attaining" means to acquire and realize; it means this dharma gate can attain secrets and so forth. That which is precious and valuable is called "secret" (*bì*); that which is hidden, subtle, and difficult to know is called "secret" (*mì*). These are all the conditioned, sublime, subtle dharmas, namely bodhi. "And the non-proliferative nature of all phenomena" is the true dharmadhātu, because it is free from all designations and conceptual discriminations. "Great bliss" means attaining untainted bliss. Bliss has five kinds: first, causal bliss; second, felt bliss; third, bliss of counteracting suffering; fourth, bliss of severing feelings; fifth, bliss without affliction. Here there are four: first, bliss of renunciation; second, bliss of seclusion; third, bliss of awakening; fourth, bliss of nirvāṇa. Now attaining these five and the latter four kinds, it is therefore called "great bliss," because pervading the entire dharmadhātu, all is bliss. "Adamantine" means able to destroy, because all obstructing dharmas can be destroyed. "Unerring" shows that this wondrous Dharma is not empty and devoid of fruition; it must have efficacious, sublime, and extraordinary fruitions, hence it is called "unerring." As for "divine dhāraṇī": "divine" means the sagely virtue having sovereign mastery over principle and phenomena; "dhāraṇī" means total retention; it means the sagely virtues shared by the buddhas of the ten directions are called "divine." Stated briefly in a single word, it possesses all the merits of all buddhadharmas and destroys all the enemies of saṃsāra. Comprehensively holding all virtues, it is called "total retention"; this is called "dhāraṇī." "Adamantine dharma-nature" refers to the solid, real dharmas of the buddhas' wisdom; this is primary, hence it is called "dharma-nature." The above is the dharma gate that is expounded. From "that attains" downward all refers to the dharma gate that can attain. "Initial, middle, and final stages" refers to the three stages in this sūtra of initial preaching, middle preaching, and final preaching; or the three stages of generating the aspiration, cultivating practice, and realizing attainment; or the three stages of listening, cultivating, and being free from desire. This is the most supreme, non-dual, primary, unsurpassed practice of Dharma; because this dharma gate is the most primary, it can realize the secret dharma-nature of the Tathāgatas and so forth.