般若波羅蜜多心經幽贊 2.86

2.86

Here, speaking generally: because bodhisattvas rely on prajñā, they awaken to the three non-natures and to the emptiness of all things revealed by the twofold emptiness of self and dharmas; hence their minds are not impeded by the two obscurations, not frightened by the five fears, not entangled by the seven inversions, and not deluded by dream-thoughts, and they can ultimately conform to and realize nirvāṇa. Or: because bodhisattvas rely on prajñā, in the path of accumulation within the stage of resolute practice they gradually subdue the active manifestations of the conceptualized two obscurations; in the path of preparation they can suddenly subdue them completely, and can also gradually subdue the innate two obscurations, so that their minds have no hindrance; in the path of seeing they sever conceptualized graspings, swiftly fulfill their vows, and have no fear; in the path of cultivation their understanding and practice greatly increase, severing all inversions; they are far removed from all dream-thoughts of birth-and-death, and in the path of non-learning attain ultimate nirvāṇa. That which is demonstrated by the four stages is spoken of in terms of their ascendance. Furthermore, in the joyous vihāra, all classes of afflictions leading to miserable destinies and the skin-deep crudeness of cognitive obscurations are completely and perpetually severed, causing all afflictions not to manifest actively, so the mind has no hindrance, because they first realize uncontaminated cognition; in the effortless, signless vihāra, all classes of afflictions that can obstruct the tolerance of the non-arising of dharmas and the flesh-deep crudeness of cognitive obscurations are completely and perpetually severed, so all afflictions do not manifest, and there is no fear, taking the name from the fruit since the cause has already been severed; in the supreme, perfectly accomplished bodhisattva vihāra, all afflictions, latency of karmic impressions, and the bone-deep crudeness of cognitive obscurations are completely and perpetually severed, entering the Tathāgata vihāra, which is called being far removed from inverted dream-thoughts—that is, the three vihāras' severing of the two obscurations, through which one achieves ultimate nirvāṇa at the Buddha stage.