大般若波羅蜜多經般若理趣分述讚 1.22

1.22

The second explanation is as follows: according to various sūtras, the Buddha possesses twenty-one virtues, which are individually correlated with these nine phrases. As for the sūtra's phrase "the wisdom of equality that diamond-maintains," it refers to the Buddha's exceptional virtue of non-dual activity that is purely unobscured, as well as indicating the exceptional virtue of having attained equality with all Buddhas and having acquired activities resembling those of all Buddhas. Thus, this single phrase comprehensively indicates two virtues: namely, the Buddha, the World-Honoured One, is free from ordinary beings' active samsāra, which generates defilements and abides attached to samsāra; and he is free from the two vehicles' active nirvāṇa, which completely abandons the benefit and happiness of others and abides attached to nirvāṇa. Because the World-Honoured One lacks these two active obscurations, it is called "non-dual activity." Because compassion and wisdom are pervasive, he abides neither in samsāra nor in nirvāṇa; hence it is called "equality." Because it can destroy these two obscurations, it is metaphorically termed "diamond." Because he abides in the non-abiding nirvāṇa that abides nowhere, it is called "maintains." Because he maintains compassion and wisdom, he also attains equality with all Buddhas; that is, the principle realized is equal, the wisdom that realizes is equal, the bodies perfected are equal, and the mental karma of compassionate conduct is entirely equal. Since by this equality he can destroy samsāra, it is called "diamond." Because equality serves as the basis that can sustain all virtues, it is called "maintains." Here only one is cited, but these are exceedingly numerous; hence they are called "various exceptional virtues." As for the sūtra's second phrase, "a jewelled crown of consecration surpassing the three realms," it represents three virtues of the Buddha: first, wisdom rightly sought by all bodhisattvas; second, reaching the limit of the dharmadhātu; third, unimpeded activity. Here, the first phrase represents the exceptional virtue of skillful means that does not sever the Buddha's lineage. That is, bodhisattvas diligently cultivate preparatory practices to prevent the Buddha's lineage from being severed, unlike the two vehicles and the like; therefore, the Buddha's wisdom is rightly to be sought only by bodhisattvas. Therefore, consecration into the rank of Prince of the Dharma belongs only to the tenth stage, donning the Buddha's jewelled crown to succeed to the Buddha's rank, not to the two vehicles and the like. That is to say, causing sentient beings to seek to hear the profound sūtras of Prajñāpāramitā in order to achieve the awareness of all modes is also succeeding to the throne of the Dharma King; therefore, if one hinders and destroys sentient beings, not allowing them to study and practice the Prajñāpāramitā sūtras, that is cutting off the lineage of the Buddhas. This second phrase represents the exceptional virtue of the characteristics of the realized fruit, which means reaching the ultimate, completely pure dharmadhātu. This pure dharmadhātu, being the fruit of the path of cultivation, is constantly present in the contemplating and illuminating mind; hence it is likened to a jewelled crown worn upon the head. Just as a jewelled crown is the supreme adornment of the body, the dharmadhātu is the foundation of all virtues; hence it is likened to a jewelled crown. This third phrase represents the exceptional virtue of subduing the foes that are the māras: the realm of activity refers to objects such as form. These active spheres disturb the mind and obstruct good; hence they are called the foes that are the māras. The Buddhas, the World-Honoured Ones, have their minds well established in the most joyful sphere, which cannot be disturbed; all their virtues are supremely and perfectly fulfilled, and no evil sphere can cause obstruction. Because they can subdue all objective spheres, and no active sphere can detain or bind them, their state is free of bonds; hence, upon reaching the Buddha rank, they "surpass the three realms." As for this second phrase, this virtue of the World-Honoured One was unaccomplished from beginningless time and is first attained only now; hence it is called "obtained." The third phrase, "great contemplation-sovereignty of pervasive diamond-like wisdom," represents three virtues of the Buddha: first, the unturnable Dharma; second, abiding in the Buddha's abode; third, accomplishing great awakening in all activities. Here, the first phrase represents the exceptional virtue of subduing non-Buddhists: the Buddha's true Dharma cannot be turned back by any non-Buddhists, and having subdued them, he manifests his own true path. Because he has accomplished pervasive diamond-like wisdom, he expounds profound Dharma to subdue non-Buddhists; moreover, because he has accomplished wisdom that pervades all dharmas, he can expound profound Dharma to subdue non-Buddhists; thus this wisdom is said to be like a diamond. As for "pervasive wisdom," it is omniscience that completely comprehends all dharmas. This second phrase represents the exceptional virtue of contemplating the living beings to be transformed, which means that abiding in great compassion, he contemplates the world throughout the six periods of the day and night. This third phrase represents the exceptional virtue of being able to manifest his own body appropriately for the sentient beings of all vehicles to be transformed; that is, he completely knows the differences in dispositions and conducts of all sentient beings, and manifests his own body as appropriate; hence it is called "great contemplation-sovereignty." If one were not sovereign in contemplating the differences in sentient beings' minds and conduct, one would not be able to manifest one's body in accordance with their kinds. Since he is able to manifest in accordance with what is appropriate, we know the Buddha possesses pervasive wisdom and great contemplation-sovereignty. Moreover, the first phrase, "pervasive diamond-like wisdom," is the wisdom of the twenty-one virtues, the overarching phrase "most purified awakening." That is, because he correctly awakens to all conditioned and unconditioned knowable objects, correctly awakens to them in pure, wondrous, and complete perfection, and correctly awakens to things as they are and in their full extent, it is called "pervasive diamond-like wisdom." These two virtues are here shown to be newly perfected; hence it is called "gained." As for the fourth phrase, "great wondrous wisdom-seal that determines all dharmas," this wisdom is partially attained at the tenth stage, and is here shown to be fulfilled. It manifests two kinds of virtues: first, wisdom regarding all dharmas has no doubt or stagnation; second, wisdom regarding all dharmas is free of doubt. Here, the first phrase represents the exceptional virtue of cutting off all doubt, meaning that regarding all dharmas, he has already attained the decisive wisdom that can eliminate all doubts. This second phrase represents the exceptional virtue of wonderfully and properly comprehending the wisdom of all dharmas, constantly providing proper instruction as appropriate. Those who harbor doubt regarding dharmas have no capacity to give instruction as appropriate; only the Buddha, the World-Honoured One, having verified and seen that his wisdom regarding all dharmas is well determined, can give unfailing instruction as appropriate without cessation. If he were not decisive regarding all dharmas, this principle would not hold. Furthermore, he has attained the three Dharma seals: all conditioned formations are impermanent (the distinct seal of the conditioned); nirvāṇa is quiescence (the distinct seal of the unconditioned); and all dharmas are without self (the pervasive seal of both dharmas). These three wondrous principles seal and determine all dharmas, and are thus called "seals"; the Buddha's attainment of this wisdom is called the "wisdom-seal." As for the fifth phrase, "seal of the equality of ultimate emptiness and quiescence," it manifests two kinds of virtues: first, attaining the superior other shore of the Buddha's non-dual abiding; second, realizing the equality of the Buddha ground without center or extremes. Here, the first phrase represents the exceptional virtue of the intrinsic-nature body. The Buddha's non-dual abiding is the dharmakāya, with suchness as its essence, devoid of differentiated marks, in which all conceptualizations of dual marks do not occur. Relying on that superior concentration, he constantly abides in it; hence it is called "abiding." This non-dual abiding is called the "superior other shore," which the Buddha has completely reached; hence it is called "attaining." This dharmakāya is the equal nature shared by all Buddhas; only by eliminating the two selves and contemplating the emptiness and quiescence of the two selves can it begin to be fully realized. This second phrase represents the exceptional virtue of realizing the characteristics of suchness. The characteristics of suchness are far removed from all conditioned and unconditioned marks of center and extremes, and far removed from marks of spatial center and extremes; this is the equal dharmatā of the Buddha ground. By realizing this, he knows all dharmas pervasively without being defiled among them. This principle of suchness seals all dharmas and tallies with ultimate emptiness; only then can it be realized, and the Buddhas have all fully realized it. As for the sixth phrase, "skillful in accomplishing without remainder all undertakings, both the active agents and what is done," this manifests two kinds of virtues of the World-Honoured One: first, his body is dispersed throughout all worlds; second, what he establishes is inconceivable. Here, the first phrase represents the exceptional virtue of manifesting his descent from the Tuṣita heaven palace. That is, his manifested body simultaneously descends into maternal wombs throughout all worlds and continents, which is manifesting the attainment of the path through the eight aspects; this is the World-Honoured One's being skillful in all active undertakings. If this is true of the nirmāṇakāya, it stands to reason that other bodies, such as the reward body, are similarly manifested as appropriate. This second phrase represents the exceptional virtue of establishing the Dharma teachings. The Buddha establishes all Dharma teachings, which surpass all realms of discursive thought; this is called being skillful in all undertakings accomplished. Cultivating causes for three eons was originally for the sake of sentient beings, to manifest a body, expound the Dharma, and bring about great benefit and happiness; now that this has been fulfilled, it is called "skillful in accomplishing without remainder." As for the seventh phrase, "able to satisfy all sentient beings' various hopes and desires, insofar as they are unblemished," this manifests two kinds of virtues of the World-Honoured One: first, tending toward the signless Dharma; second, being unmingled. The Tathāgata's wondrous wisdom of liberation is ultimate. Here, the first phrase represents the exceptional virtue of skillful means for taming. The signless Dharma is nirvāṇa. The Buddha thoroughly understands sentient beings of the three vehicles, and in accordance with their capacities, he expounds the Dharma as it truly is through skillful means for taming, causing them to advance toward and realize the signless Dharma. This means that all sentient beings seeking to escape samsāra attain nirvāṇa. Because the wondrous vows of the three vehicles are unblemished, the Buddha can fulfill them all. This second phrase represents the exceptional virtue of the enjoyment body. That is, the enjoyment bodies are unmingled, because the enjoyment bodies of all Tathāgatas are individually distinct. Because the Tathāgata's wondrous wisdom can liberate all sentient beings, it is called "the Tathāgata's wondrous wisdom of liberation"; the Buddha has already reached the ultimate in this wisdom. This wisdom of the Tathāgata is unmingled, and the enjoyment body manifested in the pure Buddha land is likewise unmingled. Manifesting various bodies in the great assembly to enjoy the joy of Dharma together with all bodhisattvas is also unmingled. The bodies manifested by the Tathāgata through this wisdom have also reached the ultimate; this means that the Tathāgata's wisdom and the bodies he manifests have attained ultimacy. In accordance with whatever sentient beings desire and wish that is unblemished, he can manifest skillful means to rescue them and free them from samsāra; hence it is called "satisfying." As for the eighth phrase, "well abiding in the equality of the three times, constantly uninterrupted, vast and pervasively illuminating," this manifests three kinds of virtues of the World-Honoured One: first, roaming in the equal dharmatā of the three times; second, exhausting the nature of space; third, extending to the limit of the future. Here, the first phrase represents the exceptional virtue of prophesying the three times; that is, just as in the present, his prophesying events of the past and future times is entirely unimpeded. For example, he prophesied that Prajñāpāramitā would flourish last in the northeast and first decline there, up to the events at the time when the true Dharma would completely perish. In the country of Campā, he prophesied that the Dharma would perish, as explained in detail in the Sūtra on the Extinction of the True Dharma. Furthermore, he prophesied that when the bodies of the two stone bodhisattvas beside the Bodhi tree perish, the true Dharma will perish; now that they are submerged to the chest, this event can be verified. Prophesying that Aśoka would become a wheel-turning king is also evidence of this. The latter two phrases represent the exceptional virtue of the inexhaustibility of the two virtues of self-benefit and benefiting others. Just as space endures through eons of formation and destruction while its nature remains ever inexhaustible, so too all the Tathāgata's true virtues are constantly uninterrupted, without end just like the limit of the future. The virtue of benefiting others is likewise: extending to the limit of the future, it constantly performs works of benefit and happiness for all sentient beings; hence "vast and pervasively illuminating" refers to the illuminating function of these uninterrupted, true virtues. As for the ninth phrase, "the nature of body, speech, and mind being like a diamond, equal to all Tathāgatas, unshakeable and indestructible," this manifests two kinds of virtues of the World-Honoured One: first, reaching the place without obscurations; second, all manifested bodies are beyond conceptual discrimination. Here, the first phrase represents the exceptional virtue of having cultivated the antidotes to all fetters of obscuration; that is, having cultivated the noble path that counteracts all two obscurations, he has reached the place of liberation from all obscurations. Because it is that which is relied upon and aimed at, it is called a "place." Hence all three karmas of the Tathāgata are pure and without effluents. Like a diamond, because all Buddhas are not shaken or destroyed by anything else. This second phrase represents the exceptional virtue of rightly gathering the unpolluted body itself. That is, the Buddha's own body is not produced from unreal discrimination, because it is free of the defilements of afflictions, karma, and birth. Because the Tathāgata's body is not produced from defiled discrimination, it is beyond conceptual discrimination. Because the Buddha's three karmas are free from faults, they are like a diamond, unshakeable and indestructible, equal to all Buddhas. The expansion and contraction of the words and meanings in these nine phrases comprehensively praise the twenty-one virtues. Here we have followed only the initial explanation of the Buddhabhūmi[-śāstra], omitting later masters lest the text become overly voluminous. The Mahāyānasaṃgraha and other texts explain this extensively as appropriate; they cannot all be cited here.