金剛三昧經論 3.37

3.37

論曰：此下第五明大般若圓融無二。於中有二：一者身子仰諮、二者如來述成。初中亦二：先領佛說本利圓融、後顯即是大般若度。言在事之先取以本利者，是領佛言。凡欲發言作佛事時，每先取其本覺之利。是生死念本來寂滅，如是寂滅即是如理，理中總攝本始諸德，亦乃該羅生死萬法圓融不二，是故甚深不可思議。此中雖具無量功德，其體唯是本覺始覺平等無二，故言即是摩訶般若。如是般若窮源盡性，故言波羅密。別而言之有二種到，在等覺位，到萬行之彼岸故；在妙覺時，到萬德之彼岸故。在等覺位略有二到：一者有大神力，降伏三魔之怨，如經「是大神呪」故；二者有大明照，遍察四眼之境，如經「是大明呪」故。妙覺位中亦有二到：一者四智具足、五眼圓滿，照窮法界更無可加，如經「是無上明呪」故；二者三身所顯無上菩提，更無與等，諸佛無差，如經「是無等等呪」故。呪者禱也，如世神呪有大威力，誦呪禱神福無不招、禍無不却。今此摩訶般若波羅密亦復如是，具前四德有大神力，內即無德不備、外即無患不離，若至誠心誦此名句，仰禱諸佛菩薩神人，隨所求願無不成辦，由是義故說名為呪。如天帝釋誦此名句却修羅軍之事，此中應說。

The treatise says: From here down is the fifth [section], clarifying that great prajñā is perfectly fused and non-dual. Within this, there are two parts: first, Śāriputra respectfully inquires; second, the Tathāgata confirms and approves. In the first, there are also two parts: first, grasping the Buddha's teaching that the original benefit is perfectly fused; afterwards, revealing that it is precisely the perfections of great prajñā. Saying "prior to activities, taking it by means of the original benefit" grasps the Buddha's words. Whenever one wishes to give voice to perform buddha-work, one always first takes the benefit of innate awakening. This thought of birth-and-death is originally quiescent, and such quiescence is precisely the principle of thusness; within the principle, the innate and initial virtues are gathered together, and it also encompasses the myriad dharmas of birth-and-death, perfectly fused and non-dual; therefore, it is profound and inconceivable. Although it is endowed with immeasurable merits here, its essence is purely innate awakening and initial awakening, equal and non-dual; hence it is said that it 'is indeed the mahāprajñā.' Such prajñā fathoms the source and exhausts the nature; hence it is called 'pāramitā.' Spoken of distinctly, there are two kinds of reaching [the other shore]: at the stage of equal awakening, it reaches the other shore of the myriad practices; at the time of wondrous awakening, it reaches the other shore of the myriad virtues. At the stage of equal awakening, there are briefly two reachings: first, having great spiritual power, it subdues the enmity of the three Māras, as the sūtra says, 'it is the great spiritual mantra'; second, having great brilliant illumination, it thoroughly observes the objects of the four eyes, as the sūtra says, 'it is the great bright mantra.' In the stage of wondrous awakening, there are also two reachings: first, the four cognitions are fully present and the five eyes are complete, illuminating and fathoming the dharma-realm without anything further to add, as the sūtra says, 'it is the unexcelled mantra'; second, the unexcelled bodhi manifested by the three bodies has nothing equal to it and is without distinction across all buddhas, as the sūtra says, 'it is the unequaled mantra.' 'Mantra' means prayer: just as worldly spiritual incantations have great power, where chanting the mantra to pray to spirits brings every blessing and averts every disaster, now this mahāprajñāpāramitā is also like this. Endowed with the four aforementioned virtues, it has great spiritual power; internally, no virtue is not complete, and externally, no affliction is not removed. If with a sincere mind one recites these names and phrases, praying to the buddhas, bodhisattvas, and spirits, whatever one seeks and vows will without fail be accomplished; on this account, it is called a mantra. As Śakra Devānām Indra recited these phrases to repel the asura army, that episode should be cited here.