[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [般若波羅蜜多心經幽贊](https://indike.org/pramana/in.bauddha.taisho.1710) › 2.4 # 般若波羅蜜多心經幽贊 2.4 般若波羅蜜多心經幽贊 2.4 - **Language:** Classical Chinese ### [2.4](https://indike.org/pramana/in.bauddha.taisho.1710.2.4) 一、種姓住。猶未發趣無上菩提，於餘住中唯有因轉，相如前說。二、勝解行住。從初發心乃至初地，由前修相，於自住中雖已得淨，為得淨故而修正行，起分別慧，勵意修作，成苦遲通行；勉勵說法，隨力亦能現正覺等利益安樂；於前諸行或未普學，諸相未成，意樂未淨。三、極歡喜住，即是初地。如前白品并十大願皆現圓滿，由此轉名淨勝意樂；超過異生地，證正性離生，生如來家，成佛真子，紹隆佛種；得諸平等，離諸諍害，獲實證淨，知於菩提我已隣近；證二空理，成二妙智，生大歡喜，行十法淨修住，謂信、慈、悲、惠捨、無倦、知諸論、解世間、修慚愧、堅力持、供養諸佛。於九住法專精求趣，多為輪王，王此洲界，調伏慳垢，乃至願我恒處最尊，為有情依，作諸義利。或樂精進，淨信出家，瞬息須臾證百三摩地，以淨天眼於諸佛國見百如來，變化、住持，皆能解了，神力能動百佛世界，身亦能往，放大光明，普令他見，化為百類，利百有情。若欲留身，得百劫住，見前後際各百劫事，證百法門，化為百身，身皆能現百菩薩眷屬。四、增上戒住，即第二地。由前住中十意樂住淨，得入此住。性戒具足，少邪業道諸惡犯戒亦不現行，況中、上品？能善了知業道因果，自及勸他行諸淨業，於有情苦得大哀愍。如實觀照，廣見諸佛善根清淨；多為輪王，王四天下。止息犯戒，一切威力過前十倍。五、增上心住，即第三地。由前作意解了通達，復由十淨心得入此住。能通達諸行有情大菩提，亦正推求脫苦方便，諸煩惱纏無障礙智，淨法界中無分別慧，辨此智見勝三摩地；於菩薩藏精進多聞，不惜身命，捨諸所愛，無有師長不誓承事，教誓皆行，身誓受苦，但聞一頌，勝得大千充滿妙寶，聞佛一句法能引正等覺淨菩薩行，勝得釋、梵、護世等果。設有告言，「我有一句法能引正等覺淨菩薩行，汝若能投大火坑者，當為汝說」，菩薩歡喜踊躍言能，「正使火坑等三千界，為聞法故，我從梵天尚能投入，況小火坑？為求佛法，尚應久處大地獄中，況餘小苦？」聞已便能法隨法行，能引住世間靜慮、等至等，復還棄捨，隨願受生；多作釋天帝，化他令斷欲貪，威力過前百千之數。六、覺分相應增上慧住，即第四地。由前求多聞成十法明，得入此住。得十成熟智，修菩提分法，能斷薩迦耶見等一切執著；離訶毀業，修讚美業；心轉調柔，功德隆盛，安住尋求修治地業；圓滿意樂勝解界性，聖教怨敵不能傾動；多作蘇夜摩天王，化除薩迦耶見，威力過前俱胝之數。七、諸諦相應增上慧住，即第五地。由前十平等清淨意樂，得入此住。以十方便觀察諸諦，正毀諸行，悲愍有情；攝受資糧，勤修正願、念、慧行等，皆得增長，離異作意；以諸方便成熟有情，一切工巧皆能引發；多作珊都使多天王，化捨一切內外邪法。八、緣起相應增上慧住，即第六地。由前十種法平等性，得入此住。覺悟緣起，生解脫門，一切邪想皆不能動；為益有情攝受生死，智、悲隨逐，無所著智、般若波羅蜜多住現前；證得無量勝三摩地，意樂不壞，餘不能奪；多作妙化天王，化除一切增上慢等，威力過前百千俱胝之數。九、有功用無相住，即第七地。由前十種妙方便慧所引世間進道勝行，得入此住。達佛境界無間缺修，一一剎那證十度等菩提分法，有加行行一切圓滿，極淨住前導猶名有染；工巧智滿，超二乘三摩地境，念念能入滅盡定，能現菩薩甚希奇業；多作他化自在天王，能授二乘現觀方便，威力過前俱胝百千之數。十、無功用無相住，即第八地。由前十種入一切法第一義智，得入此住。以前所修四如實智，今得清淨，成無生忍；斷四災患，愛甚深住，蒙諸如來覺悟勸導，授與無量引發門智、神通、事業，悟入無量分身妙智，得十自在，隨受勝利；多作初靜慮天王，創入此住第一剎那，所有福智一切威力，過前諸住所得一倍，第二剎那過前二倍，至十地滿運運增長，說不能盡。十一、無礙解住，即第九地。由前於甚深住不生喜足，復於智殊勝性愛樂隨入，起智加行，宣說諸法，說法所作皆如實知，成大法師，具無礙解；多作第二靜慮天王。十二、最上成滿菩薩住，即第十地。前無礙解遍清淨已，堪為法王，受法灌頂，得離垢等無量等持，作佛所作，得一切佛相稱法、座、身、諸眷屬，得大光明，證利有情佛事妙智，逮得無量解脫、陀羅尼門、神通、大念等無數功德；多作過色究竟大自在天王，菩薩道滿資糧周備，從佛大雲堪領廣大微妙法雨，自如大雲同現等覺，普雨法雨殄息塵埃，令善稼穡生長成熟。 > 1. The gotra-vihāra: one has not yet set out toward unsurpassed bodhi; in the remaining vihāras, there is only the operation of causes, whose characteristics are as explained before. 2. The adhimukticaryā-vihāra: from the initial arousal of the mind up to the first ground; through the characteristics of prior practice, although one has already attained purity in one's own vihāra, one cultivates correct practice in order to attain purity, generates discriminative wisdom, makes strenuous mental effort in cultivation, and achieves difficult, slow progress; striving to preach the Dharma, according to one's power one can also manifest perfect enlightenment and the like to bring benefit and ease; regarding the prior practices, one may not yet have trained universally, the various characteristics are not yet perfected, and the aspirations are not yet purified. 3. The pramuditā-vihāra, that is, the first ground: as before, the white qualities along with the ten great vows are all manifested in perfection, and from this it takes the alternate name 'purified and superior aspiration'; surpassing the level of ordinary beings, one realizes the determination of correctness and freedom from birth, is born into the family of the Tathāgata, becomes a true child of the Buddha, and carries on and expands the lineage of the Buddha; one attains various types of equanimity, departs from disputes and harm, obtains true, realized purity, and knows, 'I have already drawn near to bodhi'; one realizes the principle of twofold emptiness, accomplishes the two wonderful types of wisdom, gives rise to great joy, and practices the ten dharmas to purely cultivate the vihāra—namely, faith, loving-kindness, compassion, generosity, untiringness, knowing treatises, understanding the worldly, cultivating shame and remorse, steadfast strength of retention, and making offerings to all Buddhas. Regarding the dharmas of the nine vihāras, one single-mindedly seeks and strives toward them, frequently becoming a cakravartin reigning over this continent-realm to subdue the stain of stinginess, even making the vow: 'May I always abide in the most supreme state, be a refuge for sentient beings, and perform all purposeful benefits.' Or, delighting in vigor, with pure faith one leaves the household life, in an instant and a moment realizing a hundred samādhis; with the pure divine eye, one sees a hundred Tathāgatas in the Buddha-lands; one can comprehend their transformations and sustaining powers; through spiritual power one can shake a hundred Buddha-worlds, one's body can also go there, emitting great light so that others everywhere can see it, transforming into a hundred classes to benefit a hundred sentient beings. If one wishes to retain one's body, one can abide for a hundred kalpas, see events of a hundred kalpas in the past and future respectively, realize a hundred Dharma-gates, transform into a hundred bodies, each body capable of manifesting an entourage of a hundred bodhisattvas. 4. The adhicīla-vihāra, that is, the second ground: through the purity of the ten aspirations in the previous vihāra, one attains entry into this vihāra. Natural morality is fully possessed; minor evil courses of karma and minor misdeeds of violating precepts do not even manifest, how much less medium and superior ones? One can skillfully know the causes and results of courses of karma, practicing pure karma oneself and encouraging others to do so, giving rise to great pity for the suffering of sentient beings. Contemplating in accord with reality, one extensively sees the purity of the roots of goodness of all Buddhas; frequently becoming a cakravartin reigning over the four continents. Putting an end to precept violations, all one's majesty and power exceed the previous by tenfold. 5. The adhicitta-vihāra, that is, the third ground: through the understanding and penetration of the prior mental acts, and further through the ten pure states of mind, one attains entry into this vihāra. One can penetrate all conditioned formations, sentient beings, and great bodhi, and also correctly search for the means to escape suffering; one possesses unobstructed wisdom regarding the bonds of defilements, and non-conceptual wisdom within the pure dharmadhātu; one distinguishes the superior samādhi of this vision of wisdom; one is vigorous and broadly learned in the Bodhisattva-piṭaka, not sparing body or life, giving up all that one loves; there is no master or senior whom one does not vow to serve, one vows to carry out all instructions, and vows to undergo bodily suffering; merely hearing a single verse surpasses obtaining a trichiliocosm filled with wonderful jewels; hearing a single line of the Buddha's Dharma that can lead to pure bodhisattva practice of correct, equal enlightenment surpasses obtaining the fruits of Śakra, Brahmā, world-protectors, and the like. Suppose someone says, 'I have a single line of Dharma that can lead to pure bodhisattva practice of correct, equal enlightenment; if you can throw yourself into a great fire-pit, I will preach it for you.' The bodhisattva, leaping with joy, says, 'I can. Even if the fire-pit were equal to the three thousand worlds, for the sake of hearing the Dharma, I could even throw myself in from the Brahmā-heaven, how much more into a small fire-pit? For the sake of seeking the Buddha's Dharma, one should even abide for a long time in a great hell, how much more undergo other small sufferings?' Having heard it, one can immediately practice the Dharma in accord with the Dharma, and can induce and abide in worldly dhyānas, samāpattis, and the like; yet one abandons them again, taking birth according to one's vows; frequently becoming Śakra, king of the gods, converting others to make them cut off desire and greed, with majesty and power exceeding the previous by hundreds of thousands. 6. The bodhipakṣa-concordant adhiprajñā-vihāra, that is, the fourth ground: through having sought broad learning previously, one accomplishes the ten Dharma-illuminations and attains entry into this vihāra. One attains the ten mature types of wisdom, cultivates the bodhipakṣa-dharmas, and can cut off all grasping such as the satkāya-dṛṣṭi; one departs from actions of disparagement and cultivates actions of praise; one's mind becomes increasingly compliant, merits flourish, and one abides peacefully in seeking and cultivating the actions of the ground; fulfilling the realm-nature of aspiration and resolute faith, the enemies of the noble teaching cannot shake one; frequently becoming the king of the Suyāma heaven, transforming others to eliminate the satkāya-dṛṣṭi, with majesty and power exceeding the previous by kotis. 7. The satya-concordant adhiprajñā-vihāra, that is, the fifth ground: through the previous ten equal and pure aspirations, one attains entry into this vihāra. Using ten skillful means, one contemplates the truths, correctly disparages all conditioned formations, and has pity on sentient beings; gathering the provisions, one diligently cultivates right vows, mindfulness, practice of wisdom, and so forth, all of which increase, free from divergent mental acts; through various skillful means, one matures sentient beings, and all worldly crafts and arts can be brought forth; frequently becoming the king of the Saṃtuṣita heaven, transforming others to relinquish all internal and external heterodox dharmas. 8. The pratītyasamutpāda-concordant adhiprajñā-vihāra, that is, the sixth ground: through the previous ten kinds of sameness of dharmas, one attains entry into this vihāra. Awakening to dependent origination, one generates the doors of liberation, and all heterodox conceptions cannot shake one; to benefit sentient beings, one takes on birth and death; wisdom and compassion attend one, unattached wisdom and the dwelling in prajñāpāramitā manifest; one realizes immeasurable superior samādhis, one's aspiration is indestructible, and others cannot usurp it; frequently becoming the king of the Nirmāṇarati heaven, transforming others to eliminate all excessive pride and the like, with majesty and power exceeding the previous by hundreds of thousands of kotis. 9. The with-effort signless vihāra, that is, the seventh ground: through the superior practices of advancing on the worldly path induced by the previous ten kinds of wisdom of wonderful skillful means, one attains entry into this vihāra. Penetrating the realm of the Buddha, one cultivates without break or gap; at every instant, one realizes the bodhipakṣa-dharmas such as the ten pāramitās; all practices of preparatory effort are perfected; as the vanguard of the utterly pure vihāra, it is still called 'possessing defilement'; artistic and skillful wisdom is complete, surpassing the samādhi realm of the two vehicles; from moment to moment one can enter the cessation absorption (nirodha-samāpatti), capable of manifesting the most extraordinary deeds of a bodhisattva; frequently becoming the king of the Paranirmitavaśavartin heaven, able to bestow upon the two vehicles the skillful means of direct realization, with majesty and power exceeding the previous by hundreds of thousands of kotis. 10. The effortless signless vihāra, that is, the eighth ground: through the previous ten kinds of wisdom entering into the supreme truth of all dharmas, one attains entry into this vihāra. The four types of wisdom according to reality cultivated previously now attain purity, accomplishing the forbearance of the non-arising of dharmas (anutpattika-dharma-kṣānti); cutting off the four disasters, one is attached to the profound vihāra; receiving awakening and guidance from all Tathāgatas, one is granted immeasurable wisdom in doors of induction, spiritual powers, and activities; one awakens to and enters the wonderful wisdom of immeasurable emanations, attains the ten masteries, and experiences their superior benefits at will; frequently becoming the king of the heaven of the first dhyāna, at the very first instant of entering this vihāra, all the majesty and power of one's merit and wisdom exceed that attained in all previous vihāras by double, and in the second instant exceed the previous by twofold more, continually increasing until the completion of the tenth ground, beyond all description. 11. The unobstructed comprehension vihāra, that is, the ninth ground: not being content with abiding in the profound vihāra, and further delighting in and entering the superiority of wisdom, one arouses the preparatory effort of wisdom, expounding all dharmas; all that is performed in expounding the Dharma is known in accordance with reality; one becomes a great Dharma master, endowed with unobstructed comprehension; frequently becoming the king of the heaven of the second dhyāna. 12. The supreme, fully accomplished bodhisattva-vihāra, that is, the tenth ground: the previous unobstructed comprehension having been completely purified, one is worthy of being a Dharma King, receives the Dharma-consecration, attains immeasurable concentrations such as the stainless concentration, performs the deeds of a Buddha, attains the Dharma, seat, body, and entourages corresponding to all Buddhas, attains great radiance, realizes the wonderful wisdom of Buddha-activities that benefit sentient beings, and obtains immeasurable liberations, dhāraṇī-doors, spiritual powers, great mindfulness, and other countless merits; frequently becoming the king of the great Maheśvara heaven beyond Akaniṣṭha; the bodhisattva path being fulfilled and the provisions fully equipped, one is capable of receiving the vast, wonderful Dharma-rain from the great cloud of the Buddha; oneself like a great cloud, one simultaneously manifests equal enlightenment, raining down the Dharma-rain everywhere to extinguish the dust, causing the good harvest to sprout, grow, and mature. > — English (machine translation) (machine translation) - [Previous: 2.3](https://indike.org/pramana/in.bauddha.taisho.1710.2.3) - [Next: 2.5](https://indike.org/pramana/in.bauddha.taisho.1710.2.5) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1710.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1710~en-mt.2.4) — English, machine translation ## Linked texts (1) - [瑜伽師地論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.yogacarabhumi*zh-xuanzang.48.111) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1710.2.4](https://indike.org/pramana/in.bauddha.taisho.1710.2.4) · Pramāṇa