金剛般若經贊述 1.101

1.101

三妙觀者，一、厭離有為。謂觀生死惡趣無暇等眾苦逼迫，自身之中五蘊、四大能生惡業，九孔常流臭穢不淨，三十六物之所集起，無量煩惱燒煮身心，如沫如泡念念遷謝，癡覆造業六趣輪迴，諦審思惟深心厭捨。二、求菩提。謂觀佛果相好，功德莊嚴，法身本淨，具戒等蘊、力、無畏無量勝法；成二妙智，慈愍眾生，開導愚迷，令行正路，諸有情類遇皆除惱，見是功德修集名希求。三、念眾生。謂觀眾生癡愛所惑，受大劇苦，不信因果，造惡業因，厭捨正道，信受邪道，四流所流，七漏所漏，雖畏眾苦，還為惡業，而常自行憂悲苦惱，愛別離苦見已還愛，怨憎會苦覺已彌怨。為欲起業，生苦無厭；求樂犯戒，懷憂縱逸；作無間業，頑弊無慚。謗毀大乘，癡執生慢，雖懷聰敏，具斷善根，妄自貢高，常無改悔，生八無暇，匱法無修。雖聞不持，翻習邪業，得世妙果，謂證涅槃，受彼樂終，還生惡趣。見是等輩，深心悲愍。

The three wondrous contemplations are: 1. Revulsion and detachment from the conditioned (saṃskṛta). This means contemplating the pressing manifold sufferings of saṃsāra, the evil destinies, the non-leisure states (akṣaṇa), and so on; within one's own body, the five aggregates and four great elements can generate evil karma, the nine openings constantly flow with foul and impure substances, it is compiled of thirty-six repulsive elements, and immeasurable afflictions scorch and boil body and mind; like foam and bubbles, it shifts and perishes thought by thought; covered by delusion, one creates karma and transmigrates through the six destinies. Examining and reflecting on this with certainty, one deeply reviles and abandons it. 2. Seeking bodhi. This means contemplating the marks and signs of the Buddha fruit, the adornment of merits, the intrinsic purity of the dharmakāya, being endowed with the aggregates of morality and the rest, the powers, fearlessnesses, and immeasurable superior dharmas; achieving the two wondrous wisdoms, feeling pity for sentient beings, guiding the foolish and confused to make them walk the right path, so that whenever sentient beings encounter them, their afflictions are removed; seeing these merits, cultivating and accumulating them is called seeking with aspiration. 3. Being mindful of sentient beings. This means contemplating sentient beings being deluded by ignorance and attachment, undergoing intense and severe suffering, not believing in cause and effect, creating causes of evil karma, reviling and abandoning the correct path while believing and receiving false paths, being swept away by the four floods, and leaking through the seven defilements; though they fear manifold sufferings, they still commit evil karma, constantly bringing grief, sorrow, pain, and distress upon themselves; having experienced the suffering of separation from the loved, they still fall in love again; having felt the suffering of meeting the hated, they resent them even more. Out of desire they generate karma, giving rise to suffering without weariness; seeking pleasure they violate precepts, harboring anxiety while abandoning restraint; committing the deeds of immediate retribution (ānantarya), stubborn, ruined, and without shame. Slandering the Mahāyāna, with foolish attachments they produce arrogance; though possessed of cleverness, they completely sever the roots of wholesomeness; arrogantly conceited, they never repent; born in the eight states of non-leisure, lacking the Dharma, they have no cultivation. Though they hear, they do not retain it, and conversely practice perverse karmas; obtaining mundane wondrous fruits, they claim to have realized nirvāṇa, and when that pleasure ends, they are reborn into the evil destinies again. Seeing these kinds of people, one feels profound compassion for them.