大般若波羅蜜多經般若理趣分述讚 3.189

3.189

讚曰：上明自利，下明利他。於中有二：初明廣大第一之心利他之行；「所以者何」下，後明常心不顛倒心利他之行。能無遺餘拔有情界者，即所有眾生。眾生所攝卵生、胎生、濕生、化生，若有色、若無色，若有想、若無想、若非有想、若非無想，竝皆拔苦而與其樂。無一眾生非悲智境，故無遺餘。遺者遺落，失沒之義。餘者剩杖，殘不盡義。拔謂拔濟。拔諸有情，無一有情遺落失沒剩杖殘叢而不拔者。意樂遍滿十方三界五趣四生，故名廣大心也。利益安樂畢竟大樂最勝成就者，利益有十利，謂〈菩薩地〉說：一純利、二共利、三利益種類利、四安樂種類利、五因攝利、六果攝利、七此世利、八他世利、九畢竟利、十不畢竟利。安樂有五，如前已說。又攝善名利益，離惡名安樂。等有十對，解如唯識疏。畢竟大樂所謂涅槃，《金剛經》云「我皆令入無餘涅槃」。彼通三乘，但說涅槃不說餘者。今取菩提及涅槃樂，即是有為無為一切無漏所有功德，令諸有情怡適調順，無所違損、無所逼惱，故名大樂。即第一心，欲令有情住極勝處，故名第一。

The commentary says: The above clarified self-benefit; below clarifies benefiting others. In this there are two parts: first, it clarifies the practice of benefiting others with a vast and supreme mind; from 'Why is this?' onward, it clarifies the practice of benefiting others with an enduring mind and a non-inverted mind. 'Able without exception to deliver the realm of sentient beings' refers to all sentient beings. Those subsumed under sentient beings—egg-born, womb-born, moisture-born, and miraculously born; with form or without form; with perception, without perception, or neither with perception nor without perception—all alike have their suffering eliminated and are given bliss. There is not a single sentient being that is not an object of compassion and wisdom; hence 'without exception.' 'Yi' means dropped or lost; 'yu' means left over or remaining. 'Deliver' means to rescue. In delivering sentient beings, there is not a single sentient being dropped, lost, left over, or remaining that is not delivered. Because the aspiration universally fills the ten directions, the three realms, the five destinies, and the four modes of birth, it is called the vast mind. 'Attaining the supreme accomplishment of benefiting, bringing ease to, and ultimately granting great bliss': regarding benefit, there are ten benefits as explained in the Bodhisattvabhūmi: 1) pure benefit, 2) common benefit, 3) benefit of the category of welfare, 4) benefit of the category of ease, 5) benefit subsumed under cause, 6) benefit subsumed under fruition, 7) benefit in this world, 8) benefit in other worlds, 9) ultimate benefit, and 10) non-ultimate benefit. There are five kinds of ease, as explained above. Furthermore, gathering the good is called benefit, and departing from evil is called ease. There are ten such pairs, explained as in the commentary on Vijñaptimātratā. The ultimate great bliss refers to nirvāṇa; the Diamond Sūtra says, 'I shall cause them all to enter nirvāṇa without remainder.' That applies generally to the three vehicles, speaking only of nirvāṇa and not of the rest. Here, it takes the bliss of bodhi and nirvāṇa, which is all conditioned and unconditioned uncorrupted merits, causing sentient beings to be joyful, harmonious, unobstructed, and unharassed; therefore it is called great bliss. This is the supreme mind: desiring to cause sentient beings to abide in the ultimate, supreme station, it is therefore called supreme.