般若波羅蜜多心經幽贊 2.9

2.9

此前所說諸菩薩行雖有無量，不過四種。一、波羅蜜多行，則六、十度。二、菩提分行，三十七品、四尋思等一切妙行。三、神通行，即六神通。四、成熟有情行，即所調伏界、調伏方便界無量，如上所說若所學處、若所學法、若能修學，皆菩薩行，勇猛熾然依前修學，不見行相，是名為行。此所行法云何名深？勝空者言，妙理玄邈，不可思議，二乘不能曉，凡夫所不測，故名為深。如應者言，真諦智境超言議道，非喻所喻，微妙難知，備三無上，具七大性，體、業、利、樂一切殊勝，白法溟海，妙寶泉池，非大菩提為法界主無由相稱，故所修學皆名為深，應勤趣證。或此一切諸菩薩行，真如實相難可圓證，智慧觀照難可獲得，詮教文字難可悟說，萬行眷屬難可成就，有空境界難可通達，以慧為首，餘性或資，皆名般若，故並名深。

Although the bodhisattva practices spoken of previously are immeasurable, they do not exceed four kinds: first, the practice of the perfections (pāramitā), which are the six and ten pāramitās; second, the practice of the aids to awakening (bodhipakṣa), all wondrous practices such as the thirty-seven factors and the four investigations; third, the practice of supernormal knowledges (abhijñā), which are the six abhijñās; fourth, the practice of maturing sentient beings, that is, the immeasurable realms of those to be tamed and the realms of skillful means to tame them. As explained above, whether the points of training, the teachings to be trained in, or the capacity to train and practice, all are bodhisattva practices. Practicing according to the preceding [instructions] with vigorous blazing energy, yet not perceiving the marks of practice, is called "practice". Why is this practiced Dharma called "profound"? Those of the Superior Emptiness school say: The wondrous principle is deep and remote, inconceivable, unintelligible to the two vehicles, and unfathomable to ordinary beings; therefore it is called profound. Those of the Appropriate Response school say: The cognitive object of ultimate truth wisdom transcends the path of words and discussion; it cannot be illustrated by metaphors; it is subtle and hard to know; it possesses the three unsurpassables, is endowed with the seven greatnesses, and is entirely supreme in essence, activity, benefit, and bliss — an ocean of pure dharmas, a fountain and pool of wondrous jewels. Unless one has great awakening and is the lord of the Dharma realm, there is no way to correspond to it. Therefore, all that is trained in is called profound, and one should strive diligently to realize it. Or again, in all these bodhisattva practices, true suchness and the dharmatā are difficult to realize fully, the contemplation of wisdom is difficult to attain, the words of the explanatory teachings are difficult to awaken to and expound, the myriad practices and their retinue are difficult to accomplish, and the realm of existence and emptiness is difficult to penetrate; taking wisdom as foremost, the other natures may support it, and all are called prajñā; therefore, they are all called profound.