大般若波羅蜜多經般若理趣分述讚 2.87

2.87

The commentary says: This is the third [section], comprehensively clarifying the phrase-meaning of the primordial emptiness and quiescence that is the basis of conventional and ultimate dharmas, in order to reveal all phrase-meanings of the bodhisattva. All ordinary beings exist solely in the mundane stage; through karma and defilements they transmigrate through the six destinies, and because they are born differently from noble ones, they are called ordinary beings. All stream-enterers and the rest belong to the noble stages. Those on the path toward and at the fruition of stream-entry are collectively called stream-enterers: in immediate succession, gradually transcending the three realms and exhausting all defilements of the path of seeing, up to the fifteenth mind-moment they are all called entering the path toward, and at the sixteenth mind-moment it is called the fruition. Because they enter the stream of the noble ones, they are called stream-enterers. Proceeding from this toward [the next], when the delusions of seeing in the three realms have all been severed, and the first five grades of the path of cultivation in the desire realm are exhausted, it is called the path toward once-returning; when the six grades are exhausted, it is called its fruition. For this person there is only one rebirth in the desire realm: as when attaining the second fruit among humans, having relinquished this body one is next born in the heavens, and having died in the heavens one returns to be born among humans and then attains the state of no further training; hence it is called once-returning. Proceeding from this toward [the next], having completely severed the delusions of seeing and severed seven or eight grades of the delusions of cultivation in the desire realm, it is called the path toward non-returning. When the delusions of cultivation in the desire realm are completely exhausted, while [those of] the remaining stages are not yet fixed, because one’s mind will not return to be born in the desire realm, it is called non-returning. An arhat is called ‘worthy’: first, he is worthy of permanently slaying the thieves of defilement; second, he is worthy of not subsequently receiving physical rebirth; third, he is worthy of receiving sublime offerings. When the delusions of seeing in the three realms are all severed, and all the delusions of cultivation from the first dhyāna upward are more or less [severed], up to prior to the ninefold uninterrupted [path] of the eightfold liberation of neither-perception-nor-non-perception, one who can sever them is called on the path toward arhatship; when the seeing and cultivation [delusions] of the three realms are both completely severed, it is called the fruit of arhatship. The above fruits and paths toward them, both uninterrupted and liberated, are all explained according to this model. One who contemplates the principle of truth, as when wind moves the trees, awakens to the twelvefold dependent origination, and without relying on a good spiritual friend attains bodhi by oneself—either like a rhinoceros horn or appearing in a group—is called a solitary buddha. From the ten grounds upward, they are called bodhisattvas. Beyond the Cloud of Dharma ground, they are called Tathāgatas. These likewise belong to the initial twenty-six gates, clarifying the phrase-meaning of the primordial emptiness, quiescence, and purity upon which conventional and ultimate dharmas rely and from which they derive, in order to reveal all phrase-meanings of the bodhisattva. Below this is the second [group], the ten gates in five pairs, comprehensively treating the phrase-meaning of the primordial emptiness, quiescence, and purity of the distinctions among defiled and pure dharmas, in order to reveal all phrase-meanings of the bodhisattva.