大般若波羅蜜多經般若理趣分述讚 2.103

2.103

The Praise states: Next, the fruition of practice such as assiduous upholding is explained. As for 'upholding', it means cherishing, treasuring, receiving it in mind, and holding it without forgetting, like not forgetting a child in one's mind. 'Daily reading' means opening the text; 'reciting' means chanting from memory; 'assiduous' means focused mastery; 'persevering' means vigorously rousing body and mind. One is without gap or interruption throughout the six periods of the day and night, precisely contemplating in accordance with its guiding principle. That person, as an immediate retribution in this very life, will definitively attain the adamantine samādhi of the sameness of all dharmas, which is the principle of suchness. As for 'adamantine samādhi', samādhi means meditative concentration; 'adamantine' is a metaphor for the capacity to shatter the defilements of conceptual discrimination and attachment to characteristics. That is, the samādhi that contemplates the empty principle of the suchness of the sameness of all dharmas can shatter the inversions of conceptual discrimination and attachment to characteristics, and is therefore called adamantine. Furthermore, the principle of suchness is called adamantine; the samādhi that takes this as its objective referent is called adamantine samādhi. It means that through being able to uphold it without forgetting from thought to thought, and daily reading, reciting, and assiduously contemplating such dharmatā, one attains this samādhi. One will rouse superior insight to shatter all conceptual discrimination and inverted attachment to characteristics; at the present time, one realizes this adamantine samādhi, which is the samādhi associated with the stages of hearing and thinking. Here, only five kinds of dharma-practices are mentioned—namely, hearing, upholding, reading, reciting, and contemplating—abbreviating and omitting the five of copying, making offerings, giving to others, expounding, and cultivating, because they mutually reflect and reveal one another. Speaking in reality, practicing all ten dharma-practices equally attains this fruition. If even reading and reciting attain it, how much more so being able to expound, cultivate, and so forth? As for 'attains mastery over all dharmas', when one has not realized true emptiness, both phenomena and principle are obstructed; having realized the truth with deep perception, since one penetrates the principle, one attains mastery. 'Mastery' means unobstructedness. As for 'constantly experiences all superior and wondrous joy and bliss', through attachment to existence regarding dharmas, there is sorrow and anger; meeting emptiness regarding the true and realizing the unreal regarding the conventional, since sorrow and anger are absent, one constantly experiences wondrous joy and bliss, having heard dharmatā and gained a true joy never before attained.