大般若波羅蜜多經般若理趣分述讚 3.81

3.81

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.