般若波羅蜜多心經幽贊 2.86

2.86

此中總說，由諸菩薩依般若故，悟三無性，及因我、法二空所顯一切空故，其心不為二障所礙、五怖所恐、七倒所纏、夢想所惑，便能究竟契證涅槃。或諸菩薩由依般若，勝解行位資糧道中，漸伏分別二障現行；於加行道，能頓伏盡，亦能漸伏俱生二障，心無罣礙；見道位中，斷分別執，隨願速滿，無有恐怖；於修道位，解行廣增，斷諸顛倒；遠離一切生死夢想，當無學道究竟涅槃。四位所彰，從增說故。又極喜住，一切惡趣諸煩惱品及所知障在皮麁重皆悉永斷，能令煩惱皆不現行，心無罣礙，最初證得無漏智故；無功用無相住，一切能障無生法忍諸煩惱品及所知障在膚麁重皆悉永斷，一切煩惱皆不現前，無有恐怖，因從果名，果已斷故；最上成滿菩薩住，一切煩惱、習氣隨眠及所知障在骨麁重皆悉永斷，入如來住，名為遠離顛倒夢想，即是二障三住所斷，由斯佛位究竟涅槃。

Here, speaking generally: because bodhisattvas rely on prajñā, they awaken to the three non-natures and to the emptiness of all things revealed by the twofold emptiness of self and dharmas; hence their minds are not impeded by the two obscurations, not frightened by the five fears, not entangled by the seven inversions, and not deluded by dream-thoughts, and they can ultimately conform to and realize nirvāṇa. Or: because bodhisattvas rely on prajñā, in the path of accumulation within the stage of resolute practice they gradually subdue the active manifestations of the conceptualized two obscurations; in the path of preparation they can suddenly subdue them completely, and can also gradually subdue the innate two obscurations, so that their minds have no hindrance; in the path of seeing they sever conceptualized graspings, swiftly fulfill their vows, and have no fear; in the path of cultivation their understanding and practice greatly increase, severing all inversions; they are far removed from all dream-thoughts of birth-and-death, and in the path of non-learning attain ultimate nirvāṇa. That which is demonstrated by the four stages is spoken of in terms of their ascendance. Furthermore, in the joyous vihāra, all classes of afflictions leading to miserable destinies and the skin-deep crudeness of cognitive obscurations are completely and perpetually severed, causing all afflictions not to manifest actively, so the mind has no hindrance, because they first realize uncontaminated cognition; in the effortless, signless vihāra, all classes of afflictions that can obstruct the tolerance of the non-arising of dharmas and the flesh-deep crudeness of cognitive obscurations are completely and perpetually severed, so all afflictions do not manifest, and there is no fear, taking the name from the fruit since the cause has already been severed; in the supreme, perfectly accomplished bodhisattva vihāra, all afflictions, latency of karmic impressions, and the bone-deep crudeness of cognitive obscurations are completely and perpetually severed, entering the Tathāgata vihāra, which is called being far removed from inverted dream-thoughts—that is, the three vihāras' severing of the two obscurations, through which one achieves ultimate nirvāṇa at the Buddha stage.