大般若波羅蜜多經般若理趣分述讚 3.181

3.181

讚曰：自下第二正陳所說。文中有二：初以三復次說菩薩行十惡業道等因所得果利、後三復次說陀羅尼。初中有三復次。初復次中有二：初明惡業道貪等為因所得果利、後明善業道般若為因所得果利。明貪等為因中，初明自利果、後明利他果。明自利果中，明由貪等為因，展轉得四種果：一由貪等為因得大樂、二大樂為因得大覺、三大覺為因得能降四魔、四降四魔為因得自在。云何名為謂大貪等最勝成就？所謂菩薩於其因中，翻其生死十惡業道，自行出世十惡業道：一能殺生，謂斷眾生生死流轉，斷是殺義。二不與取，無有與者自然攝取，是無他求自攝益義。三欲邪行，了知欲為邪而修於正行。若分別欲實知唯邪，如有頌言「佛說貪恚癡，皆從分別起。淨不淨顛倒，此亦為緣生。淨不淨顛倒，為緣而有者，彼自性皆無，故顯非真實。」四妄語，若於妄中，能說為妄。如有頌言「一切虛妄法，世尊如實說。於虛妄法中，諸行最虛妄。」五離間語，云何貝戍尼？謂常居最勝，空貝戍尼言，顯目離間語，密詮常勝空。貝表勝義，戍表空義，尼表常義；今取密義。六麁惡語，云何波魯師？謂善安住所知彼岸。此波魯師顯目麁惡語，密詮住彼岸。彼岸即是一切智，佛於其中能善安住，名波魯師。七綺間語，若正說法品類差別。八貪欲，《攝大乘》說，若有數數欲自證得無上靜慮。此意但說從散引生，但言貪定。謂起大貪欲，欲無上菩提。貪於生死度脫有情，名為貪欲。九嗔恚，若於其心能正憎害一切煩惱，已斷已滅，是憎害義。十邪見，若一切處遍行邪性皆如實見，即見一切虛妄分別邪亂為性。雖諸菩薩密行十惡業道，今舉意業大貪為首，據實通行三業為因。由此菩薩最勝成就行此十因故，感前五種樂，勝於凡位所有諸樂，故名最勝。又大樂者謂五修果，離種種相得法苑樂，如前已辨。

The commentary says: From here below is the second part, which directly sets forth what was spoken. In the text there are two sections: first, by means of three recurrences, it explains the fruition and benefits attained by a bodhisattva practicing causes such as the courses of ten unwholesome actions; second, in three recurrences, it explains the dhāraṇī. The first section contains three recurrences. Within the first recurrence, there are two parts: first, it clarifies the fruition and benefits attained with the unwholesome action-courses such as passion as causes; second, it clarifies the fruition and benefits attained with the wholesome action-courses such as wisdom as causes. In clarifying passion and the rest as causes, it first clarifies the fruition of self-benefit, and next clarifies the fruition of benefiting others. In clarifying the fruition of self-benefit, it clarifies how, taking passion and the rest as causes, four kinds of fruits are successively attained: 1) with passion and the rest as cause, great bliss is attained; 2) with great bliss as cause, great awakening is attained; 3) with great awakening as cause, being able to subdue the four Māras is attained; 4) with subduing the four Māras as cause, mastery is attained. What is called 'the supreme accomplishment of great passion and the rest'? It refers to the bodhisattva who, within the causal stage, reverses the ten unwholesome courses of action of saṃsāra and himself practices the supramundane ten unwholesome courses of action: First, being able to kill living beings means severing the transmigratory flow of beings' births and deaths; severing is the meaning of 'killing.' Second, taking what is not given means naturally taking hold [of beings] without anyone giving them; this has the meaning of bringing benefit to oneself without seeking from others. Third, sexual misconduct means understanding that desire is corrupt and thus cultivating correct practice. If one discriminates desire, one truly knows it is only corrupt, as a verse says: 'The Buddha said passion, hatred, and delusion / All arise from discrimination. / The inversions of pure and impure / Also arise having this as condition. / That which exists with the inversions of pure and impure / As condition has no intrinsic nature at all, / And is thus shown not to be real.' Fourth, false speech means that when encountering what is false, one is able to declare it to be false. As a verse says: 'All false dharmas / The World-Honoured One speaks of as they truly are. / Among false dharmas, / Conditioned formations are the most false.' Fifth, malicious speech: what is paiśunya? It means constantly abiding in the most supreme emptiness; the word paiśunya ostensibly signifies malicious speech, but esoterically expresses constant, supreme emptiness. Pai represents ultimate truth, śu represents emptiness, and nya represents permanence; here the esoteric meaning is taken. Sixth, harsh speech: what is pāruṣya? It means abiding well on the other shore of the knowable. This word pāruṣya ostensibly signifies harsh speech, but esoterically expresses abiding on the other shore. The other shore is precisely omniscience; that the Buddha is able to abide well within it is called pāruṣya. Seventh, frivolous chatter means correctly expounding the diverse categories of the Dharma. Eighth, covetousness: The Compendium of the Great Vehicle (Mahāyānasaṃgraha) says that it means repeatedly desiring oneself to realize unsurpassed dhyāna. This intention merely speaks of what is induced from distraction, simply calling it covetousness of concentration. That is, giving rise to great covetous desire means desiring unsurpassed awakening. Coveting the liberation of sentient beings from saṃsāra is called covetousness. Ninth, malice: when one is able in one's mind to correctly despise and harm all defilements, having already severed and eliminated them—this is the meaning of despising and harming. Tenth, wrong view: when one everywhere and completely sees wrong nature as it truly is, one sees all unreal discrimination as having error and confusion as its nature. Although the bodhisattvas esoterically practice the ten unwholesome courses of action, here mental karma—great passion—is taken as chief; in fact, the three karmas together universally act as the cause. Because bodhisattvas through supreme accomplishment practice these ten causes, they induce the aforesaid five kinds of bliss, surpassing all the blisses of the ordinary stage; thus it is called 'supreme.' Furthermore, 'great bliss' refers to the fruit of the five cultivations, which departs from manifold marks and attains the bliss of the Dharma garden, as already analyzed above.