大般若波羅蜜多經般若理趣分述讚 1.7

1.7

Third, in making manifest the scripture's supreme virtues: this scripture's general title is the Guiding Principle of Prajñā, and following its meaning it has fourteen distinct names. First is this profound, subtle, and pure dharma gate of all phenomena. If one hears it and receives it with faith, one attains eight supreme fruits: first, up until one sits upon the sublime seat of awakening, none of the obscurations and hindrances will be able to defile one, which means that although the afflictive obscurations, karmic obscurations, and obscurations of phenomena may accumulate abundantly, they cannot defile one; second, even if one commits various extremely grave evil deeds, they are easily extinguished; third, one does not fall into unfortunate destinies; fourth, if one can uphold, daily chant and recite, energetically and without interruption, and reflect on it in accordance with reality, in this very life one will definitely attain the vajra samādhi of the sameness of all phenomena; fifth, one attains mastery over all phenomena; sixth, one constantly experiences all supreme and sublime joy; seventh, after passing through sixteen lives as a great bodhisattva, one will definitely attain the nature of the Tathāgata's Vajrapāṇi; eighth, one swiftly realizes unsurpassed complete awakening. Second is the gate of manifest complete awakening to the tranquil nature of phenomena. If someone hears, understands with faith, upholds, recites, and cultivates it, they attain two supreme fruits: first, up until they sit upon the sublime seat of awakening, even if they have committed all extremely grave evil deeds, they are able to transcend all unfortunate destinies; second, they swiftly realize unsurpassed complete awakening. Third is the universally supreme dharma gate that tames all evils. If someone hears, understands with faith, upholds, recites, and cultivates it, they attain four supreme fruits: first, even if they were to kill all sentient beings in the three realms, they would not on that account fall into the hells, animal realms, or ghost realms, because they are able to tame all defilements, secondary defilements, evil karmas, and the like; second, they will always be born in fortunate destinies and experience supreme, sublime pleasure; third, they cultivate the practices of bodhisattva mahāsattvas; fourth, they swiftly realize unsurpassed complete awakening. Fourth is the pure dharma gate of the wisdom-seal of sameness. If someone hears, understands with faith, upholds, recites, and cultivates it, they attain three supreme fruits: first, even though they dwell among the gathering of all adventitious defilements and pollutions such as greed, hatred, and delusion, they are like a lotus flower, undefiled by the faults of any adventitious pollutions; second, they are always able to cultivate the supreme practices of a bodhisattva; third, they swiftly realize unsurpassed complete awakening. Fifth is the consecration dharma gate, through which two supreme fruits are attained. Sixth is the vajra dharma gate of the Tathāgata's wisdom-seal, through which five supreme fruits are attained. Seventh is the syllable-wheel dharma gate free from all conceptual proliferation, through which two supreme fruits are attained. Eighth is the dharma gate of entering the sameness of the vast wheel, through which two supreme fruits are attained. Ninth is the unsurpassed dharma gate of truly pure offering, through which two supreme fruits are attained. Tenth is the treasury of wisdom dharma gate capable of skillful taming, through which six kinds of fruits are attained. Eleventh is the most supreme dharma gate of the sameness of nature, through which three supreme fruits are attained. Twelfth is the supreme treasury dharma gate of the upholding and pervading of all sentient beings, through which two supreme fruits are attained. Thirteenth is the ultimate guiding principle vajra dharma gate without boundary or limit, through which three supreme fruits are attained. Fourteenth is the most supreme dharma gate of the profound guiding principle. Those who are able to uphold it have eighteen supreme virtues: first, the extinction of all obscurations; second, whatever is wished in the mind is unfailingly accomplished; third, it is the mother of all Buddhas; fourth, for those who can chant and uphold it, all sins are extinguished; fifth, constantly seeing all Buddhas; sixth, attaining knowledge of past lives; seventh, if sentient beings have not planted all wholesome roots before many Buddhas and made great vows long ago, they will not be able to hear, copy, recite, make offerings to, revere, reflect upon, or cultivate this most supreme dharma gate of the profound guiding principle of the Prajñāpāramitā—only by having planted all wholesome roots before many Buddhas and having made great vows long ago can one hear even a single phrase or single character of this most supreme dharma gate of the profound guiding principle, let alone fully recite and uphold it; eighth, only if sentient beings have made offerings, revered, respected, and praised Buddhas as numerous as eighty Ganges sands of koṭis of nayutas, are they able to hear this profound guiding principle of the Prajñāpāramitā in full; up to thirteenth, all devas constantly follow and protect them; fourteenth, one never meets an untimely death; fifteenth, one does not unjustly suffer decline and distress; sixteenth, all Buddhas and bodhisattvas constantly protect them together, causing wholesomeness to increase and unwholesomeness to diminish at all times; seventeenth, one is reborn in any Buddha land according to one's wish; eighteenth, up until awakening, one does not fall into unfortunate destinies. Sentient beings who uphold this scripture definitely obtain boundless benefits and merits; I have now briefly stated a small portion like this.