大般若波羅蜜多經般若理趣分述讚 3.95

3.95

讚曰：自下第二正陳所說。於中有二：初別明性輪、後總明性輪。別明性輪中有三：初明聖者性輪、二明法性輪、三明有情性輪。初中有三：初明佛性輪。法身本性能破生死，堅實難壞如金剛故。菩薩之法依教所詮以行修證，故義平等名菩薩性。佛亦應是義平等性，以離能詮堅實之義，別名金剛不名為義；菩薩證此未得金剛圓滿法性，但立義名。其二能詮，總名為法，法謂教法。欲顯所詮因果勝法，能詮之教竝攝入於法性輪故，隨順說別，性竝即真。

The Commentary says: From here below is the second [part], which directly sets forth that which is taught. Within this there are two: first, individually explaining the nature-wheels, and later, collectively explaining the nature-wheels. Within individually explaining the nature-wheels, there are three: first, explaining the nature-wheel of the noble ones; second, explaining the nature-wheel of dharmas; third, explaining the nature-wheel of sentient beings. Within the first there are three: first, explaining the Buddha-nature wheel. Because the intrinsic nature of the dharmakāya can break through birth-and-death, being solid and hard to destroy like a vajra. The dharmas of a bodhisattva are cultivated and realized through practice in accordance with what is expressed by the teachings; therefore sameness of meaning is called the bodhisattva-nature. The Buddha should also be the sameness of meaning; however, because it is separated from the expressing [teachings] and is solid in meaning, it is specially named vajra and is not named meaning. A bodhisattva realizes this, but has not yet attained the vajra-like, complete nature of dharmas, so it is merely designated with the name 'meaning'. Those two expressing [teachings] are collectively named 'dharmas'; 'dharmas' refers to the teaching-dharmas. In wishing to reveal the sublime dharmas of cause and effect that are expressed, the expressing teachings are together subsumed into the wheel of the nature of dharmas; hence distinctions are spoken in accordance with this, but their natures are all indeed the real.