般若波羅蜜多心經幽贊 1.64

1.64

初、所學處，略有五種。一、所化處，謂應了知三乘、不定、阿顛底迦種姓差別，如應成熟。二、利行處，若純自利，如為已樂求財受用，為慳法故追訪受持，為生天樂持戒修行，求有染果供養三寶，為貪利譽自說己德，令他脫難還自攝受，耽定味等捨利有情。若純利他，如以邪見修行施等，以無因見缺行說法。此等純利皆應除斷，無罪二利應善勤修。三、真實義處，謂於如所有性、盡所有性，世間所成、道理所成、二障淨智所行真實等，隨應修、斷。四、威力處，謂神通威力；六到彼岸能斷慳等，乃至與當來果善法威力；為利有情堪忍大苦，四生信委，八相現化，逆胎盲等遇皆饒益等俱生威力；法界有情處、時、法、器普能了知，神通化境遍無邊界等共、不共威力；知此五力，應正勤修，成自佛法。五、菩提處，謂智、斷等一切功德，應遍了達，希當果證。如是五處，最先應達所化機宜，方應發起利他勝行；次知實義可斷、可修，於威力門修成自利；後於果位無上菩提愛樂、希求、精勤修證。

First, the stations of learning are briefly of five kinds. First, the station of those to be transformed: that is, one should thoroughly understand the differences among the gotras of the three vehicles, the indeterminate, and the atyantika, maturing them accordingly. Second, the station of beneficial conduct: if it is purely self-benefiting—such as seeking wealth and enjoyment for one's own pleasure, seeking after and upholding the Dharma out of stinginess toward it, observing precepts and practicing for the sake of the joy of heavenly rebirth, making offerings to the Three Jewels while seeking contaminated fruits, speaking of one's own virtues out of craving for gain and fame, causing others to escape distress only to bring them under one's own control, or abandoning the benefit of sentient beings through indulgence in the taste of absorption, and so forth; if it is purely other-benefiting—such as practicing giving with wrong views, or preaching the Dharma with defective conduct due to a view of causelessness—such purely [one-sided] benefits should all be eradicated, while faultless twofold benefit should be skillfully and diligently cultivated. Third, the station of the real meaning: that is, with respect to the mode of being as it is (yathāvadbhāvikatā), the mode of being in all its variety (yāvadbhāvikatā), reality established by the world, reality established by reason, reality within the scope of pure cognition freed from the two obscurations, and so forth, one should cultivate and eradicate them as appropriate. Fourth, the station of sovereign power: that is, the power of supernormal faculties; the power of the wholesome dharmas of the six perfections capable of severing stinginess and the like, up to providing future fruits; the innate power of enduring great suffering for the benefit of sentient beings, inspiring confidence and trust in the four kinds of birth, manifesting transformations through the eight aspects, and benefiting even those encountered who are born blind, deaf, and so forth; and the common and uncommon powers of being able to universally know the places, times, teachings, and receptacles of sentient beings in the dharmadhātu, with the transformational realms of supernormal faculties pervading limitless boundaries. Knowing these five powers, one should cultivate them with right diligence to accomplish one's own buddha-dharmas. Fifth, the station of bodhi: that is, one should completely comprehend all merits such as wisdom and eradication, aspiring to realize the future fruit. With regard to these five stations, one must first penetrate the aptitudes of those to be transformed, and only then initiate the superior practices of benefiting others; next, knowing what can be eradicated and what can be cultivated of the real meaning, one accomplishes one's own benefit through the door of sovereign power; finally, with respect to unsurpassable bodhi in the state of fruition, one delights in it, seeks it, and diligently cultivates its realization.