大般若波羅蜜多經般若理趣分述讚 3.191

3.191

讚曰：所以者何，徵其所由。拔諸有情能無遺餘致涅槃界之所以者，何謂是也。乃至生死流轉住處者，能盡未來時無限也，能隨十方一切有情生死流轉之時時名節。十方世界住處所在，即顯處廣時廣。有勝智者，謂能共離我及我所。離人法執名勝智者，生法二智悉皆圓滿，即是其言心不顛倒也。名勝智者，離二執故。齊此常能以無等法饒益有情不入寂滅，齊十方界處、齊未來際生死之時，常能以此第一最勝無等類法利樂有情。有情無限，入涅槃期不可窮盡故，勝智者隨諸有情不入寂滅。何以故？以無法執及有情執，無自他相，故利有情常無窮盡。如世父母拔濟男女，心生悲愍無自他相，不憚劬勞，故能長時生悲濟意。菩薩亦爾，故名常心。因中四心既圓滿已，故至佛位能益有情無盡限期，常能濟拔十方法界皆度脫盡。即是金剛四種心因得四果也。

The commentary says: 'Why is this?' inquires into its reason: why is one able without exception to deliver all sentient beings and bring them to the realm of nirvāṇa? 'Up to wherever sentient beings abide in the cycle of birth and death' means being able to exhaust the infinite span of future time, keeping pace with the successive seasons and periods of all sentient beings' cycle of birth and death throughout the ten directions. The places where they abide throughout the worlds of the ten directions demonstrates the vastness of place and the vastness of time. 'Those who possess supreme wisdom' refers to those who are able to be free from both self and what belongs to self. Being free from attachment to person and to dharmas is called 'those who possess supreme wisdom'; their two kinds of wisdom regarding sentient beings and dharmas are both fully complete, which is the meaning of their mind being 'non-inverted.' They are called 'those who possess supreme wisdom' because they are free from the two attachments. 'To this extent, are constantly able to benefit sentient beings through unequalled Dharmas without entering final extinction': coextensive with the realms and places in the ten directions, and coextensive with the time of birth and death unto the limit of the future, they are constantly able to benefit and bring ease to sentient beings through these foremost, supreme, and unequalled Dharmas. Because sentient beings are boundless and the times for entering nirvāṇa can never be exhausted, those of supreme wisdom follow along with sentient beings and do not enter final extinction. Why is this? Because they are free from attachment to dharmas and attachment to sentient beings, and lack any mark of self or other; thus their benefiting of sentient beings is constantly inexhaustible. Just as parents in the world rescue their sons and daughters, generating compassion in their minds without the mark of self or other, not fearing toil and exhaustion, and thus are able for a long time to give rise to the intention to deliver with compassion, the bodhisattvas are also like this; hence it is called the enduring mind. Once the four minds in the causal stage are fulfilled, upon reaching the Buddha stage they can benefit sentient beings without limit of time, constantly able to rescue and deliver throughout the dharmadhātu of the ten directions until all are liberated. This is the four causal diamond minds obtaining their four fruitions.