般若波羅蜜多心經幽贊 2.4

2.4

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.