大般若波羅蜜多經般若理趣分述讚 1.23.2

1.23.2

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.