般若波羅蜜多心經幽贊 2.23

2.23

至十住中第四住後，麁無明等皆始不行，方能伏度惡趣苦厄，生貴住說除滅煩惱永盡無餘，捨離生死，能出三界。《緣起經》說，外道異生諸行，皆以四愚為緣；內法異生若放逸者福、不動行，三愚為緣；不放逸者所有諸行，我不說以無明為緣。故知此後，伏離惡趣一切苦厄。第七住後更不退位，伏離二乘所應苦厄。至通達位初證真空後，能永度三惡趣、八處、無暇、貧疾等種一切苦厄，或有亦能永離三界分段苦厄，怖煩惱故；有八地後方離此厄，七地已前留煩惱故。第十地終照空圓滿，一切有漏種子永除，變易死等苦厄皆盡。至如來位利樂眾生，或時示現，非實如是。此觀自在猶未成佛，由照空故，當必皆除，勸示發心，言度一切。

When one reaches the point after the fourth abiding among the ten abidings, coarse ignorance and so forth begin to become inactive for the first time, and only then is one able to subdue and transcend the bitter distresses of the miserable destinies. The Abiding of Noble Birth is described as abandoning and eradicating the afflictions so that they are perpetually exhausted without remainder, letting go of birth-and-death, and being able to exit the three realms. The *Pratītyasamutpāda-sūtra* states that all conditioning activities of ordinary beings outside the Dharma have fourfold delusion as their condition; for ordinary beings within the Dharma, if they are heedless, their meritorious and immovable conditioning activities have threefold delusion as their condition; but as for all the conditioning activities of those who are not heedless, I do not say that they have ignorance as their condition. Thus we know that from this point onward, one subdues and departs from all bitter distresses of the miserable destinies. After the seventh abiding, one never again retrogresses from the stage, subduing and departing from the bitter distresses appropriate to the two vehicles. When one reaches the Path of Realization and first realizes true emptiness, thereafter one is able to eternally transcend all kinds of bitter distress—the three miserable destinies, the eight [places of] lack of leisure, poverty, illness, and the like; or some are also able to perpetually depart from the bitter distress of fragmented [death] in the three realms out of dread of afflictions; others depart from this distress only after the eighth ground, because prior to the seventh ground they retain afflictions. At the conclusion of the tenth ground, the illumination of emptiness becomes complete: all tainted seeds are perpetually eradicated, and bitter distresses such as transformational death are entirely exhausted. When one reaches the stage of the Tathāgata, to benefit and bring joy to sentient beings, one may at times manifest them, but in reality it is not so. This Avalokiteśvara has not yet attained Buddhahood, yet because of contemplating emptiness, [these distresses] must certainly all be eliminated; thus to encourage and show how to arouse the mind, it says: 'crosses over all.'