大般若波羅蜜多經般若理趣分述讚 1.23

A third explanation: Among these nine phrases of the sūtra, the first four praise the reward body (saṃbhogakāya). The first phrase comprehensively praises the real virtues of the reward body, subtly perfected in the four wisdoms, without discussing the dharma-realm. The second phrase praises the supremacy of the path and the venerability of the rank. The third phrase praises the profound compassion and all-pervading wisdom, wherein the two fruits are equally perfected. The fourth phrase praises the vast insight and the virtue of wisdom, which comprehensively seals all phenomena and principles of existence and emptiness, because its realization is unerring. The fifth phrase praises the virtue of abandonment that illumines quiescence; this praises the dharmakāya. The following four phrases praise the transformation body (nirmāṇakāya): The sixth phrase praises the beneficent virtue of skillful manifestation. The seventh phrase comprehensively praises the miracle wheel of supernormal powers, which is able to fulfill supreme aspirations. The eighth phrase praises the miracle wheel of mind-reading, which is able to preach the Dharma for their sake. The ninth phrase praises the miracle wheel of the exhaustion of effluents, which is able to manifest admonitions and instructions free from defilement. In the first phrase comprehensively praising the real virtues of the reward body, subtly perfected in the four wisdoms: Regarding 'vajra', this is a general metaphor for the nature of thusness upon which the four wisdoms rely, which is able to destroy [all things]; they are all called 'vajra', though not all directly possess the function of destroying. Regarding 'upholding', this refers to the mirror-like wisdom, which is the upholder that realizes the vajra-like thusness. Because this is the root of all wholesome [dharmas], mundane and supramundane, and furthermore is the root of the other wisdoms, it is called 'upholding'. According to the Buddhabhūmi-sūtra, there are nine similes of the round mirror: First, just as reflections of diverse images appear relying upon a round mirror, this is a metaphor for the mirror of the Tathāgata's wisdom, upon which reflections of diverse images of all bases, domains, and consciousnesses appear; for this reason [the Tathāgata] is called 'the omniscient one', and therefore all virtues of the Buddha's body can be upheld by this [wisdom]. Furthermore, because the diverse bases, domains, and consciousnesses of mundane and supramundane wholesome [roots] of all other continuities come into being relying upon the mirror-like wisdom, it is called 'upholding'. Second, just as a round mirror is unmoving and unshaken, and sentient beings examine their own gain and loss, desiring to preserve virtues and abandon faults, this is a metaphor for the mirror-like wisdom of the Tathāgata, which is without movement or shaking because the banner of the dharma-realm is raised without interruption, so that countless sentient beings contemplate defilement and purity in order to preserve purity and abandon defilement. Third, just as a mirror reflects cleanly, with stainless purity and light shining everywhere, this is a metaphor for the Tathāgata's mirror-like wisdom being free from the stains of the two obscurations, exquisitely polished, held by meditative concentration, reflecting with stainless purity, and performing great acts of benefit and joy; hence it is called 'light shining everywhere'. Fourth, just as diverse reflected images arise relying on conditions and an archetype in a mirror, this is a metaphor for the mirror-like wisdom of the Tathāgata constantly producing reflected images of wisdom relying on conditions. Fifth, just as the surface of a mirror is polished all around, becoming in all places the conditioning basis for the pervasive arising of all reflected images, this is a metaphor for the Tathāgata's mirror-like wisdom being polished by uninterrupted, immeasurable wholesome practices, becoming the conditioning basis for the reflected images of the wisdom of all three vehicles. Sixth, just as great reflections of the great earth, great mountains, and palaces can be obtained in a mirror, yet the mirror is not equal to the size of the great reflections, this is a metaphor for the reflections of the ten stages and all reflections of mundane and supramundane wholesome [dharmas] appearing in the Tathāgata's mirror-like wisdom, yet the wisdom is not identical with their proportions. Seventh, just as a round mirror does not serve as the condition for the arising of reflections when an object is obstructed, this is a metaphor for the mirror-like wisdom of the Tathāgata not serving as the condition for the arising of the reflections of wisdom in sentient beings who are in the grasp of bad friends, who hear incorrect dharma, and are obstructed, because they are not fit vessels. Eighth, just as a round mirror does not serve as the condition for the arising of reflections when an object is in darkness, this is a metaphor for the mirror-like wisdom of the Tathāgata not serving as the condition for the arising of the reflections of wisdom in sentient beings who take pleasure in evil and are dull-witted, because they are not fit vessels. Because their dullness and ignorance are profound, even though there is the fertile field of the Three Jewels that fosters all wholesome dharmas, they do not wish to listen to or receive them, nor do they delight in taking refuge, but on the contrary believe in non-Buddhists; is this not being heavily veiled by extreme folly? Hence they are called 'not fit vessels'. Ninth, just as a round mirror does not serve as the condition for the arising of reflections when an object is far away, this is a metaphor for the mirror of the Tathāgata's wisdom not serving as the condition for the arising of reflections of wisdom in sentient beings who are impure, who create karma lacking in Dharma, and are faithless, because they are not fit vessels. This is because, having slandered the true Dharma in previous lives, they do not hear the true Dharma for immeasurable kalpas due to the obstruction of their own karma; or due to the condition of lacking [the Buddha-]nature and lacking faith, they are not vessels for the noble Dharma; hence it does not serve as a condition for them. By these nine similes, according to how it is appropriate, because it serves as the causal condition for one's own and others' bodies, for those with nature and without nature, and for mundane and supramundane wholesome [dharmas], it is called 'upholding'. As for 'equality' (samatā), it refers to ten kinds of equality: First, the equal dharma-nature of superior joy and affection toward all bodily marks. This means that, because joy and affection arise toward the major and minor marks, now realizing the dharma-nature, they are all completely equal. Second, the equal dharma-nature of all sensory experience and dependent origination, which refers to internal and external dependent origination. Third, the equal dharma-nature that is free from disparate characteristics and non-characteristics. Because diverse phenomena such as form and so forth have characteristics of deterioration and change that are not similar, they are called disparate characteristics; freedom from individual, disparate characteristics is the common characteristic, and such a common characteristic, having non-characteristic as its characteristic, is precisely the equality of phenomena. Therefore the sūtra says: 'All phenomena share the same single characteristic, which is the so-called non-characteristic.' Fourth, the equal dharma-nature of great loving-kindness that universally delivers [beings]. Loving-kindness is of three kinds: First, conditioned by sentient beings, taking sentient beings as its object, practiced by bodhisattvas who have just generated the mind [of awakening]. Second, conditioned by dharmas, taking the true Dharma as its object, practiced for the most part by bodhisattvas cultivating correct practice, because it arises conditioned by teaching. Third, unconditioned, taking thusness as its object, practiced for the most part by bodhisattvas with the acceptance of the non-arising of dharmas. Although this loving-kindness has an objective referent, because its object is the dharma-realm, it is also called unconditioned, as it is nonconceptual. The Buddha completely possesses this equal karmic activity of merit, enduring for a long time without interruption, earnest and without remainder; hence it is called 'universal delivery'. Fifth, the equal dharma-nature of non-relative great compassion. The compassion of the two vehicles does not pull out all [beings], but only pulls out [beings of] the desire realm and operates only temporarily. The Tathāgata universally pulls out [all beings], pervading the three realms and operating constantly, saving ceaselessly without resting on conditions, able to extricate sentient beings suffering from the three kinds of suffering, regarding them equally as an only child without generating discrimination such as 'this is a child, this is not a child' or 'to pull out or not to pull out'. Having attained great awakening, the Tathāgata constantly thinks: 'I always establish the roots of all wholesome [qualities] in all sentient beings; if they have not yet awakened, I will awaken them.' This also should be explained as having three kinds, analogous to loving-kindness. Sixth, the equal dharma-nature of manifesting according to the inclinations of all sentient beings. Although the Tathāgata dwells in the stage free from conceptual proliferation, through the predominant power of the wisdom of equality, the purified consciousness associated with the great round-mirror wisdom manifests exquisite physical bodies of lapis lazuli and so forth, causing the wholesome roots of sentient beings to mature, while their own minds transform to resemble such bodily marks, so that they perceive the Tathāgata's body outside their own minds. Seventh, the equal dharma-nature of all sentient beings respectfully accepting what is spoken. Producing joy in accordance with the inclinations of sentient beings through such vocal karma, the Tathāgata manifests immediately; because of compassionate vows, what is spoken is unfailingly suited to the faculties and never wasted in vain. Even if there are sentient beings who do not comply with the Buddha's words, this is an apparitional transformation, or it will be beneficial in that they will surely believe and accept later. Eighth, the equal dharma-nature of mundane existence and quiescence being of the same single flavor. The five appropriated aggregates are called 'mundane existence'; their cessation is called 'quiescence'. Because both saṃsāra and nirvāṇa are equal, they are called 'of the same single flavor'; furthermore, because mundane existence as grasped is intrinsically non-existent, it is called 'quiescence'; this reveals that thusness has no differentiation, and hence it is called 'of the same single flavor'. Ninth, the equal dharma-nature of all mundane phenomena wherein suffering and pleasure are of the same single flavor.

In the world there are eight [conditions], namely: gain and loss, defamation and praise, acclaim and ridicule, pain and pleasure. Obtaining desirable things is called 'gain'; losing desirable things is called 'loss'; defamation behind one's back is called 'defamation'; praise behind one's back is called 'praise'; acclaim face-to-face is called 'acclaim'; ridicule face-to-face is called 'ridicule'; tormenting the body and mind is called 'pain'; bringing delight to the body and mind is called 'pleasure'. The noble one dwells among them constantly of one single flavor: not elated upon obtaining gain, not dejected upon meeting loss, and so on up to having no sorrow upon meeting pain, and having no attachment upon obtaining pleasure; one should be equal and of a single flavor just like space. Tenth, cultivating and planting immeasurable merit [to attain] the ultimate sameness of the nature of phenomena. Merit refers to the aids to awakening and the like; perfuming the seeds, nurturing them, bringing them to maturity, and attaining liberation is called 'cultivating and planting'. Possessing these ten virtues is called the 'wisdom of sameness'. Furthermore, there are two kinds of sameness, namely: sameness with respect to all sentient beings, and sameness with respect to all Buddhas. As explained in the *Mahāyānasaṃgraha* and other texts, it is attained by transforming the seventh [consciousness]. Because previously there was a self, 'this' and 'that' were unequal; now, being free from self, it is called equal and same. 'Various rare and supreme virtues' refers to the wisdom of wondrous observation and the wisdom of accomplishing activities, each possessing ten causes. The ten causes of the wisdom of wondrous observation are: 1. The cause of establishment. This wisdom maintains all dhāraṇī gates and samādhi gates, and preaches without obstruction the wondrous Dharma of all Buddhas, namely the ten powers and the like. 2. The cause of arising. This wisdom can serve as the cause and condition for suddenly giving rise to the wondrous wisdom unobstructed in all knowables and its various immeasurable appearances and cognitions; that is, the cause of arising wherein all-knowledge can suddenly and completely know all objective appearances, and all objective appearances suddenly arise. 3. The cause of rejoicing. This wisdom is delightful, adorned by the pāramitās, the aids to awakening, the ten powers, fearlessnesses, and unshared qualities of a Buddha, and is exceedingly lovable. 4. The cause of conceptual discrimination. Above this wisdom, the worldly and world-transcending causes and effects of decline and prosperity, as well as the complete realizations of the three vehicles without remainder, are observed, exquisitely adorned and interwoven. The worldly unfortunate destinies and fortunate destinies constitute the causes and effects of decline and prosperity; in the world-transcending, the two vehicles and the Great Vehicle constitute the causes and effects of decline and prosperity. There is also a different explanation, as in the fifth [fascicle] of the *Buddhabhūmi[-sūtra-śāstra]*. 5. The cause of enjoyment. This wisdom assists the wisdom of sameness as a dominant condition, stimulating the pure consciousness associated with the mirror-like wisdom to manifest the enjoyment body, whose various assemblies possess blazing majesty and rain down the great rain of Dharma, in order to let the great bodhisattvas on the ten grounds experience the joy of the great Dharma; it also assists the wisdom of accomplishing [activities] to manifest the transformation body, and even to let those to be converted before the grounds experience the joy of the Dharma. 6. The cause of distinctions among destinies. Above this wisdom, the boundless causes and effects and the distinctions among the five destinies are fully and completely manifested. 7. The cause of distinctions among realms. Above this wisdom, the boundless causes and effects and the distinctions among the three realms are fully and completely manifested. 8. The cause of raining down the great rain of Dharma. Above this wisdom, drawn forth by the spiritual power of the Buddhas and bodhisattvas, the vast and profound teachings of Dharma can be attained. 9. The cause of subduing enemies. Above this wisdom, which is not shaken by any heavenly māras, non-Buddhists, or divergent doctrines, the teachings of Dharma of the profound realm of phenomena can be attained. 10. The cause of severing all doubts. Because the wisdom of wondrous observation is not deluded about anything and is surrounded by particular and common characteristics, it comprehensively distinguishes the intrinsic nature of particular and common characteristics. These ten causes—their characteristics are explained in detail as in the *Buddhabhūmi-śāstra*. The ten causes of the wisdom of accomplishing activities refer to transformations of the three actions: 1. Transformations of bodily action. This has three kinds: (1) Manifesting transformation through spiritual power. Through this, the Tathāgata displays various branches of crafts and skills to subdue beings who are conceited in their various arts; by this power of skillful means, he guides beings, leading them to enter the noble teaching, mature, and attain liberation. (2) Manifesting transformation through taking birth. Through this, the Tathāgata proceeds to the various places of birth of beings, displaying birth of the same kind while occupying a supreme position. Because of displaying birth of the same kind, he gathers and subdues all beings of diverse kinds. (3) Manifesting transformation through karmic fruition. Through this, the Tathāgata displays his reception of practices difficult to perform in past events and past lives, as spoken in the sūtras. In a past life at the time of Kāśyapa Buddha, the Tathāgata uttered this insult: 'Where could a renunciant who shaves off his hair and beard have great awakening? For unsurpassed awakening is exceedingly hard to attain!' Because of that evil karma, he now receives such painful fruition of difficult practices. These words were also a transformation manifested in order to halt evil actions. Were it not so, how could a bodhisattva bound to a single birth, who had already served immeasurable Tathāgatas, planted all good roots, and by nature remembered his past lives, have given rise again to such evil actions of reckless speech? One should know that these words were meant to convert and deliver those who ought to hear these words to be delivered, so that in the presence of the Buddha they would be free from such words. 2. Transformations of speech action. This also has three kinds: (1) Transformations of speech of comfort and rejoicing. Through this, the Tathāgata proclaims various dharmas according to what beings delight in, with exquisite words and meanings, such that beings of minor intelligence upon first hearing it still generate faith. That is, the Buddha's voice possesses sixty qualities, so that when the intellect of ordinary fools hears it for even a moment, they still produce faith and understanding, not to mention the intellect of others who are intelligent. (2) Transformations of speech of skillful means. Through this, the Tathāgata establishes the correct training precepts, censures negligence, and praises diligence, and further establishes the followers by faith, the followers by Dharma, and so on. Out of great compassion, he establishes training precepts for sentient beings, causing them to subdue all evils and cultivate worldly good, and establishes the distinctions of the stages of the noble path, causing them to enter the correct path and escape the three realms. (3) Transformations of speech of elucidation. Through this, the Tathāgata severs beings' immeasurable doubts; that is, the wisdom of accomplishing activities manifests transformed speech actions according to the differences in beings' inclinations, expounding various meanings to sever all doubts. It means emitting a single voice that expresses all meanings, causing sentient beings to each obtain benefit according to their category. 'The Buddha expounds all dharmas with a single voice, and beings each attain understanding according to their category' and so on—this is drawn forth by the Tathāgata's original vows, an inconceivable power. If acting through a transformation body, from a single form different perceptions arise, and the work of benefiting and bringing joy is accomplished. 3. Transformations of mental action. This has four kinds: (1) Mental transformation of resolution. Through this, the Tathāgata resolves the distinctions of eighty-four thousand mental dispositions of beings; that is, the distinctions of eighty-four thousand mental dispositions of defilement and affliction of sentient beings, which are able to obstruct the eighty-four thousand pāramitās, dhāraṇī gates, samādhis, and the like. As their characteristics are broadly explained in the *Bhadrakalpika-sūtra*, from the very first, the pāramitā of practicing the methods, up to the very last, the three hundred and fifty pāramitās of distributing the Buddha-body, each possesses the six perfections. Thus, there are two thousand one hundred in total; as antidotes to greed, anger, delusion, and equal proportions, the distinctions of sentient beings' mental dispositions are eight thousand four hundred; eliminating the faults born of the four great elements and the six useless pursuits, multiplied ten times, the number totals eighty-four thousand.

Because of cultivating this, they subsequently attain the accomplishment of eighty-four thousand dhāraṇī gates, samādhis, and the like. This is still a brief explanation; expanded, it is immeasurable. Second, mental transformations that generate intentional activity: through these, the Tathāgata observes the courses of conduct that all sentient beings engage in—what is undertaken and what is not undertaken, the virtues and the faults—and constructs counteractive remedies to make them adopt [virtues] and abandon [faults]. That is to say, in accord with observing the courses of conduct engaged in by all sentient beings: regarding bad courses of conduct, non-performance is virtuous, while performance is faulty; regarding wholesome courses of conduct, performance is virtuous, while non-performance is faulty. Observing thus, in order to make them adopt virtue and abandon fault, he constructs sustaining remedies regarding virtue and constructs abandoning remedies regarding faults. Third, mental transformations that give rise [to speech]: through these, the Tathāgata, wishing to expound those counteractive remedies, manifests collections of words, phrases, and syllables that are delightful to them. That is to say, teaching the Dharma in accordance with what sentient beings delight in, he causes them to generate affectionate joy and give rise to remedies. Fourth, mental transformations of comprehension: through these, the Tathāgata, in order to make prophecies concerning [questions requiring an answer that is] categorical, discriminative, cross-questioning, or set aside, comprehends the meanings of the past, future, present, and so forth in accordance with what is appropriate. These four are the four kinds of discourse: categorical, discriminative, cross-questioning, and setting aside, referring to the nature of the Three Jewels, excellent fields of merit, and so on. Transformations of these three types of karma are the three miracles: namely, the three kinds—spiritual power, mind-reading instruction, and disciplinary teaching. By virtue of this meaning, the Buddha, the World-Honoured One, is said to be the 'great noble medicinal wisdom,' because he can eliminate all diseases of the defilements. The marvelous observing wisdom and the all-accomplishing wisdom each have ten causes; hence they are called 'various rare virtues.' This phrase generally demonstrates the real virtues of the reward body; therefore, it is praised through the initial gate of the four wisdoms. All other conditioned virtues, whether material or non-material, are subsumed within the categories of the four wisdoms. The second phrase says, 'Consecrated with a jeweled crown, surpassing the three realms.' This praises the supremacy of the path and the venerability of the rank. Having passed beyond the consecration stage of the tenth bhūmi, one dons the Buddha's jeweled crown; the unsurpassed marvelous wisdom-body is pure and without effluents, freed from all fetters and not contained within the realms; hence it is called 'surpassing.' For this reason, the positions of the two vehicles, ordinary beings, and non-Buddhists are all lowly. Therefore, the Daśabhūmika says: 'There is this pure land surpassing the three realms, into which tenth-bhūmi bodhisattvas shall be born.' The location of that land is not apart from the three realms; it is called 'surpassed' because it is free from fetters, not being subsumed by them. The body of the Tathāgata is also like this: it is called 'surpassing' because it is not with effluents, not because it is born in a different place apart from the three realms. The third phrase says, 'Whose all-pervading vajra-like wisdom possesses great observational mastery.' This praises the concurrent perfection of the two fruits: deep compassion and extensive wisdom. In the causal stage, one practices self-benefit and benefiting others; with compassion and wisdom as causes, the path of the fruit is consummated. Once the fruit is reached, knowing all phenomena is called 'all-pervading vajra-like wisdom.' Being able to realize all-pervading wisdom and being able to destroy the two obscurations, it is therefore compared to a vajra. Alternatively, the two obscurations to be destroyed are hard and difficult to break, so they are also compared to a vajra. The real and marvelous wisdom that can realize and fully destroy the afflictive and cognitive [obscurations] like a vajra is called 'all-pervading vajra-like wisdom.' Attaining this wisdom-awakening, he can compassionately deliver all sentient beings. With wisdom for self-benefit perfected and compassion for benefiting others completed, it is called 'observational mastery.' Responding to sentient beings' prayers via the three types of karma, he can compassionately deliver them without leaving anything out; this is called 'great observational mastery.' Showing that all virtues of the Buddha do not exceed these two, they completely subsume all dharmas and broadly comprehend them as appropriate. The fourth phrase says, 'The great marvelous wisdom-seal that decisively determines all phenomena.' This praises the extensive insight and wisdom-virtue, universally sealing all facts and principles of existence and emptiness, because the realization is unerring. There are two kinds of wisdom; because both kinds of non-wisdom have already been completely severed, the two wisdoms are attained. Conditioned wisdom can know that conditioned things are definitely impermanent; unconditioned wisdom can know that unconditioned things are definitely tranquil. These two kinds of selflessness decisively seal phenomena as necessarily so, with absolutely no hesitation; hence, being vast in application, it is called 'the great marvelous wisdom-seal.' Without this wisdom, one cannot generate decisive wisdom regarding phenomena. The fifth phrase says, 'The seal of the sameness-nature that is ultimate emptiness and tranquility.' This praises the virtue of eradication through illuminating tranquility. This praises the dharmakāya: one must sever the two obscurations before realizing the two kinds of emptiness. The principle of the two kinds of emptiness decisively seals all phenomena; that all phenomena are equal is entirely due to the two kinds of emptiness; realizing this dharma-nature through the gate of the two kinds of emptiness is called 'sameness-nature.' However, 'ultimate emptiness' only enables entrance through the gate; it is not the sameness-nature itself. As for the sameness-nature, the substance of suchness is neither empty nor existent. Here, following expedient means, it is called 'ultimate emptiness,' because it is realized by contemplating sentient beings as ultimately empty. The Buddha has attained it completely, so it is called 'realization.' The sixth phrase says, 'Skilfully accomplishing without remainder all operations, whether active or passive.' The following four phrases praise the nirmāṇakāya; this praises the kindness and virtue of skillful accomplishment. That is to say, the Buddha, the World-Honoured One, is perfumed and steeped in great compassion and driven across the six periods of the day; for the benefit of sentient beings, he manifests the expedient reward body and transformed body, expounding the Dharma appropriately to benefit and gladden bodhisattvas, the two vehicles, and so forth. His wisdom of sameness stimulates the mirror-like wisdom to manifest the reward body for others for the sake of the bodhisattvas, in which the marvelous observing wisdom expounds the Dharma to cut away the net of doubts. The all-accomplishing wisdom stimulates the mirror-like wisdom to give rise to the transformed body, manifesting transformed body and speech for the two vehicles and so forth, in which the marvelous observing wisdom expounds the Dharma to cut away the nets of doubts. The all-accomplishing wisdom manifests the transformations of the three karmas, totaling ten kinds, as explained here in the commentary on the general virtues of the first phrase. This all-accomplishing wisdom and the wisdom of sameness are called the 'active operations'; the ten kinds of transformations and the tasks performed by the wisdom of sameness and so forth are called the 'passive operations.' The World-Honoured One is skillfully adept in both these active and passive operations, accomplishing them without remainder, because everything is skillfully perfected. The seventh phrase says, 'Capable of fulfilling all the various desires of all sentient beings according to their blamelessness.' This praises the miraculous wheel's capacity to fulfill supreme vows. Because the Buddha possesses miraculous spiritual power, he is able to fulfill all mundane and supramundane blameless vows of all sentient beings. Yet he does not grant them all; hence it is said that he is 'capable,' for fear that sentient beings would increase their bad karma. That is to say, seeing a poor person who constantly seeks wealth, one would otherwise grant it, but because having attained wealth their bad karma would increase, it is not given. The Mahāyānasaṃgraha says: 'Better to leave them destitute in wealth and status, so that they stay far away from bad deeds in unfortunate destinies, lest faults arise to disturb their faculties and make them vessels of much future suffering.' Deformities of faculties and the like should be understood similarly. But if one seeks gates of wisdom, blameless merit, and insight, they are certainly all granted. For example, Queen Mallikā vowed to become a royal consort and later attained the noble fruit. The five hundred of noble lineage vowed to see the Buddha's body and hear the Jātaka stories. Kāśyapa and his wife vowed to be husband and wife endowed with the aspiration for awakening, and later attained the noble fruit. King Aśoka's daughter vowed to obtain coins to give as alms, and later became a king's daughter. All of these are blameless vows, and he can fulfill them all. This is not like parents who also grant the sinful desires of their children, but cannot grant their blameless aspirations.

Furthermore, he manifests spiritual transformations, manifesting them in accordance with what is fitting to satisfy what is sought. For instance, displaying spiritual transformations for the three brothers such as Uruvilvā-Kāśyapa, and displaying great spiritual transformations to tame Kapphiṇa and others and cause them to enter the path, in all cases fulfills supreme vows. The eighth phrase, 'Having well settled in the sameness of the three times, constantly uninterrupted, vast and universally illuminating,' praises the World-Honoured One's wheel of mind-reading for its ability to teach the Dharma. The knowledge of the divine eye knows the present time, just as it knows a cow giving birth to a calf in the human world. The knowledge of birth and death knows the future, such as knowing in the future that after Ciñcā and other brahmins slandered him, they would later ruin themselves. He also knew that Udraka Rāmaputra, after being born in heaven, would become a winged fox and subsequently fall into hell. Through the knowledge of past lives, knowing that a lowly beggar had long since planted wholesome roots, he taught him the Dharma to deliver and benefit him; thus he makes predictions concerning the three times and teaches the Dharma. Performing beneficial and joyful acts without differentiation is called 'sameness.' The contemplating subject of this wisdom appears continuously, constantly without interruption, knowing everything, vast and universally illuminating. The ninth phrase says, 'The nature of whose body, speech, and mind is like a vajra, equal to all Tathāgatas, unshakeable and indestructible.' This praises the wheel of effluent-exhaustion for being able to manifest disciplinary instructions and guidance free from defilement. Within the three bodies, afflictions and karma are entirely exhausted; hence, like a vajra, he is equal to all Buddhas and cannot be shaken, disturbed, or destroyed by any non-Buddhists, heavenly Māras, or bad friends in saṃsāra to produce bad karma and the like. Because all effluents are exhausted within the three karmas, he can give disciplinary instructions and guidance to sentient beings; hence it is called 'exhaustion of effluents.' This is as explained in the first commentary on the Abhidharmasamuccaya.