大般若波羅蜜多經般若理趣分述讚 3.3

3.3

讚曰：上來第一、明實相境法。此下第二、寂靜法性現等覺門，即是觀照正智體境。前門真性，此明智相。於中亦三：初、敘佛說法門之號。此門有二：初明所依如來之相、後陳所說法門之名。此即初也。前門明性，本體之法不說為相。下門是義，所以稱相。如來總體別有多能，今依一義即是遍照如來之相。相謂義相相狀，非是分別有相之相。今於無相之法後說義相之相，由一切智、一切種智斷惑遊觀二種智故。於一切法皆能了知名為遍照，遍照之智即如來相。今依此體相而說於法門，故名為依遍照之相。

The Praise states: The first section above clarified the dharma of the realm of the real mark. From here on, the second section, the gate of the manifest complete awakening of the quiescent dharmatā, is the essence and realm of the correct wisdom of introspective illumination. The preceding gate was the true nature; this clarifies the marks of wisdom. In this there are also three parts: first, recounting the designation of the dharma gate taught by the Buddha. In this gate there are two parts: first, clarifying the mark of the relied-upon Tathāgata; next, setting forth the name of the taught dharma gate. This is the first. The preceding gate clarified the nature; the dharma of the original essence is not spoken of as a mark. The lower gate is the meaning, which is why it is called a mark. The general essence of the Tathāgata possesses many distinct capacities; now, relying on one meaning, it is the mark of the Tathāgata Vairocana (All-Illuminating). 'Mark' means the characteristic aspects of meaning, not the mark of conceptualized existence-with-marks. Now, after the unconditioned, signless dharma, marks of characteristic meaning are explained, because of the two kinds of wisdom: omniscience and the knowledge of all aspects, which sever defilements and contemplate at ease. Because it can fully know all dharmas, it is called All-Illuminating; the wisdom of all-illumination is the Tathāgata's mark. Now, relying on this essence and mark, he preaches the dharma gate; hence it is called relying on the mark of Vairocana.