大般若波羅蜜多經般若理趣分述讚 3.193

3.193

讚曰：初復次中，上來以貪等為因所得果利，此以般若為因所得果利。方便者，由智慧力隨諸有情病行機器意樂，應時即為顯現說法等事，故名方便。曲順時宜，令其入道之前加行，名為方便。如在路行見人逐兔，他問見不，應坐答言：我實不見。為護殺事，即現坐相云我不見，非是立時我不見也。不犯妄言，護殺事成。菩薩亦爾，欲令眾生捨偽入真，於無名法以名字說，隨其輕重時節所宜應機而說，令其入道。以象表無象，以言表無言，不稱其真，故名方便。妙得其趣應物隨時，處事之間亦不曾失，故名善巧。成立勝智，由此善巧為其因故，果得勝智。勝智即是二智所攝方便善巧波羅蜜多。智之差別有其二種：一迴向、二拔濟，此迴向也，究竟歸一切智故。善辨一切清淨事業者，謂神通、記心、漏盡三種。福智二因、自他二利，一切善事悉皆善辨。能令諸有皆得清淨者，三有九有因果雙亡，生死染污悉皆銷滅，故名清淨。即一切惡悉皆除滅。前貪等為因雖有二利，宗在利他起四種心；此以般若為因，能修善盡、能除惡盡。菩提之心既有三種，所得果利亦有其三。雖前門說貪等為因，體即般若，以異名說；一切皆以般若為性。此上總是初復次解。

The commentary says: In the first recurrence, the above was the fruition and benefit attained with passion and the rest as cause; here it is the fruition and benefit attained with wisdom as cause. 'Skill in means' (upāya) means that through the power of wisdom, according with the diseases, behavior, faculties, and inclinations of sentient beings, one immediately manifests preaching the Dharma and other deeds according to the occasion; hence it is called 'means.' Flexibly adapting to the appropriateness of the time to cause them to enter the Path through preliminary application is called 'means.' For example, when walking on a road and seeing someone chasing a rabbit, if another asks whether one has seen it, one should sit down and answer: 'I truly do not see it.' To prevent an act of killing, one manifests the seated posture and says 'I do not see it,' which means not while seated, rather than 'I did not see it when standing.' One does not violate false speech, and the protection from killing is accomplished. The bodhisattva is also like this: desiring to cause sentient beings to renounce the false and enter the true, for the sake of nameless dharmas one speaks with names, expounding according to capacity and in accordance with gravity, timing, and what is fitting, causing them to enter the Path. Expressing the markless by means of marks, expressing the ineffable by means of words, though these do not match the truth itself, it is therefore called 'means.' Wonderfully grasping the underlying intent, adapting to beings according to the times, and never erring in handling matters is called 'skill.' 'Establish supreme wisdom': because this skill serves as cause, in fruition one attains supreme wisdom. Supreme wisdom is the perfection of skill in means subsumed under the two wisdoms. There are two distinctions of wisdom: 1) dedication, and 2) deliverance; here it is dedication, because it ultimately resolves into omniscience. 'Skillfully accomplish all pure deeds' refers to the three kinds: supernormal powers, reading minds, and exhaustion of effluents. The two causes of merit and wisdom, and the two benefits of self and other—all wholesome matters are skillfully accomplished. 'Able to cause all realms of existence to become pure': cause and effect in the three existences and nine existences are both negated, and the defilements of birth and death are completely dissolved; therefore they are called 'pure.' That is, all evil is completely eradicated. Although the previous section with passion and the rest as causes had both benefits, its principal aim lay in giving rise to the four kinds of minds to benefit others; here, with wisdom as cause, one is able to cultivate all good to the end and eliminate all evil to the end. Since the mind of bodhi has three kinds, the fruits and benefits attained also have three kinds. Although the preceding section spoke of passion and the rest as causes, their substance is precisely wisdom, spoken of under different names; all take wisdom as their nature. All of the above is the explanation of the first recurrence.