般若波羅蜜多心經幽贊 2.90

2.90

如應者言，出生死而慧悟，如從夢覺；契法性而敷闡，喻若花開。成真、俗智，具自、他覺，慧行俱滿，標以佛名。覺慧圓滿，雖更不修，然持不捨，濟有情類，故亦說佛依於般若。或依即修，佛由因位依行般若得正覺故。此彰五法，一、淨法界，即佛法身、真如、涅槃，具真性相微妙功德，由觀空理所得果故；餘之四智謂有為德，即是所證受用佛身，修自利因所得果故。為大菩薩所現淨相廣大佛身，名他受用；為二乘等現淨穢相不定佛身，名為變化，俱利他因所宜現故。自受用身具百四十不共實德，謂諸如來三十二種大丈夫相、八十隨好、四一切種清淨、十力、四無所畏、三念住、三不護、大悲、無忘失法、永害習氣、一切種妙智，及八解脫、八勝處、九次第定、十遍處、四無量、三解脫門、三無生忍、三十七種菩提分法、五眼、六通、四無礙解、無諍、願智、恒住捨性、十八佛不共法乃至一切智、種智無量功德，說不能盡。他受用身及變化身亦具有此相似功德故，有為功德四智所攝。以智為主名菩提智，法身真如名菩提斷。如契經言，菩提智、菩提斷俱名菩提，由此故知皆稱菩提。假者名佛，即總假者證得別法，故說諸佛依得菩提，如是總攝諸功德盡，智、斷圓滿名無上覺。異生邪智，簡名正覺；二乘分智，簡名等覺；菩薩缺智，簡復名正覺；唯佛圓證，獨得全名。《金剛分》言，一切諸佛從此經出，一切如來從此經生，是故三佛俱是菩提。《理趣分》說，信學此經，速能滿足諸菩薩行，疾證無上正等菩提，故三菩提皆由此得。

The Master of Appropriate Meaning says: Leaving birth-and-death through intellectual awakening is like awakening from a dream; according with dharmatā and widely expounding it is likened to a blossom unfolding. Having perfected the conventional and ultimate wisdoms, possessing awakening for both oneself and others, and with wisdom and practice both fulfilled, he is designated with the name 'Buddha'. Although with his awakened wisdom fully complete he cultivates no further, yet upholding [it] without abandoning [it] he delivers sentient beings; thus the Buddha is also said to rely upon prajñā. Or else, 'relying' means 'cultivating', because on the causal stage the Buddha attained right awakening by relying on the practice of prajñā. This makes manifest the five dharmas: first, the pure dharmadhātu, which is the Buddha's dharmakāya, tathatā, and nirvāṇa, possessing the subtle and marvelous merits of true nature and characteristics, as it is the fruit obtained through contemplating the principle of emptiness; the other four wisdoms refer to conditioned merits, which are the enjoyment-body (saṃbhogakāya) of the Buddha realized [by him], as it is the fruit obtained through cultivating the causes for self-benefit. The vast Buddha-body manifesting pure aspects for great bodhisattvas is called [the body for] others' enjoyment (parasambhogakāya); the Buddha-body of variable aspects manifesting purity or defilement for the two vehicles and others is called the transformation-body (nirmāṇakāya), both being appropriately manifested due to causes of benefiting others. The self-enjoyment body (svasaṃbhogakāya) possesses the one hundred and forty unshared real virtues: namely, the Tathāgatas' thirty-two marks of a great man, the eighty secondary marks, the four purities of all kinds, the ten powers, the four fearlessnesses, the three applications of mindfulness, the three matters not requiring protection, great compassion, unforgetting nature, the permanent eradication of karmic impressions, the marvelous omniscience, as well as the eight liberations, the eight stages of mastery, the nine successive meditative absorptions, the ten totalities, the four immeasurables, the three gates of liberation, the three patiences with the unproduced nature of dharmas, the thirty-seven bodhipakṣa-dharmas, the five eyes, the six supernormal knowledges, the four unobstructed knowledges, non-contention, knowledge resulting from resolve, constant dwelling in equanimity, the eighteen unshared Buddha-dharmas, up to omniscience, knowledge of all modes, and immeasurable merits that cannot be fully recounted. Because the body for others' enjoyment and the transformation-body also possess similar merits, the conditioned merits are subsumed under the four wisdoms. Taking wisdom as primary, it is called bodhi-wisdom; the dharmakāya and tathatā are called the bodhi-severance. As the sūtras say, both bodhi-wisdom and bodhi-severance are called bodhi; hence one knows that both are designated bodhi. The conventional entity is named 'Buddha'—that is, the overall conventional entity realizes the distinct dharmas; therefore it is said that the Buddhas attain bodhi through reliance. In this way, all merits are completely subsumed: the completion of wisdom and severance is called unsurpassable awakening. Distinguishing it from the wrong wisdom of ordinary beings, it is designated 'right awakening'; distinguishing it from the partial wisdom of the two vehicles, it is designated 'equal awakening'; distinguishing it from the incomplete wisdom of bodhisattvas, it is again designated 'right awakening'; only the Buddha completely realizes it, so he alone obtains the complete name. The *Vajracchedikā* section states: 'All Buddhas issue forth from this sūtra; all Tathāgatas are born from this sūtra.' Therefore, the three Buddhas are all bodhi. The *Naya* section states: 'Faithfully studying this sūtra, one can quickly fulfill all bodhisattva practices and swiftly realize unsurpassable, right, and equal bodhi.' Thus, the three bodhis are all attained from this.