大般若波羅蜜多經般若理趣分述讚 3.81

3.81

讚曰：上六段經明勝境訖。次有六段當明勝行，復分為三：初二段顯依實相斷修之相、次二段顯依觀照修斷之相、後二段顯依二法遍修之相。就初二段顯依實相斷修相中有二：初離諸戲論輪字法門。由觀真如斷分別故後入廣大輪平等性門，由觀平等修證真故。此下初段，文勢有三：初標所說法門之號。中復分為二：初辨所依如來之相。真如法性離諸分別，離言說道故無戲論，即是依於法身之相。輪字法門者，輪有二義：一周圓義、二摧壞義。由觀真如性無戲論遍一切法，故名周圓。由觀此故離分別執，摧壞生死一切執著，故名摧壞。詮此輪理所有法門，名輪字法。教能詮顯，故名為門。由聞此教遂起輪行，起輪行已得輪果，得輪果已復為他轉，如是展轉。

The Commentary says: The above six passages of the sūtra explaining the superior objects are concluded. Next, there are six passages that will explain superior practices, further divided into three: the first two passages reveal the characteristics of abandoning and cultivating in reliance on the real mark; the middle two passages reveal the characteristics of cultivating and abandoning in reliance on contemplative illumination; the last two passages reveal the characteristics of pervasive cultivation in reliance on both dharmas. Within the first two passages revealing the characteristics of abandoning and cultivating in reliance on the real mark, there are two: first, the wheel-syllable dharma gate that is free of all conceptual proliferation, because by contemplating thusness one severs discrimination; and after that, entering the broad wheel gate of sameness, because by contemplating sameness one cultivates and realizes the real. The first passage below has three textual stages: first, it marks the title of the dharma gate spoken. This is further divided into two: first, discerning the characteristic of the Tathāgata relied upon. The dharma-nature of thusness is free of all discrimination and transcends the path of verbal explanation, hence it is without conceptual proliferation; this is relying on the characteristic of the dharmakāya. Regarding the 'wheel-syllable dharma gate', 'wheel' has two meanings: first, the meaning of complete roundness; second, the meaning of crushing. Because contemplating that the nature of thusness is free of conceptual proliferation pervades all phenomena, it is called 'complete roundness'. Because through contemplating this, one is free from discriminatory attachment and crushes all clingings to cyclic existence, it is called 'crushing'. All the dharma gates that explain this principle of the wheel are called the wheel-syllable dharma. The teaching can explain and reveal it, hence it is called a 'gate'. Through hearing this teaching, one then arouses wheel-practice; having aroused wheel-practice, one attains the wheel-fruit; having attained the wheel-fruit, one turns it again for others; and so on successively.