大般若波羅蜜多經般若理趣分述讚 3.19

3.19

讚曰：自下第二，有二段經明行境法。於中有二：初段調伏眾惡普勝法門，由觀實相能伏眾惡；後段平等智印清淨法門，由觀觀照智慧照明。今此初段於中有三：初明所說法門之號。於中有二：初明所依如來之相。此為初也。一切惡法者，二障分別、因果分別、染淨分別，悉能除也。釋迦者能義，牟尼者寂默義，能調眾惡、離諸諠動。諠動之法謂生死法，故名能寂默如來之相。依此調伏一切惡法，能寂如來之相，說此法門也。

The Praise states: From here down is the second section, consisting of two textual passages that clarify the dharmas of the realm of practice. In this there are two parts: the first passage is the universally victorious dharma gate of subduing all evils, which subdues all evils through contemplating the real mark; the second passage is the pure dharma gate of the wisdom-seal of sameness, which illuminates through the wisdom of introspective illumination. Now, in this first passage, there are three parts: first, clarifying the designation of the expounded dharma gate. In this there are two: first, clarifying the mark of the relied-upon Tathāgata. This is the first. 'All evil dharmas' means the discriminations of the two obscurations, the discriminations of cause and effect, and the discriminations of defilement and purity; all can be eliminated. 'Śākya' means able; 'muni' means quiescent; he is able to subdue all evils and leave behind all turbulent movement. The dharmas of turbulent movement refer to the dharmas of saṃsāra; hence it is called the mark of the Tathāgata who is able to be quiescent. Relying on this mark of the Tathāgata who subdues all evil dharmas and is able to be quiescent, he expounds this dharma gate.