金剛三昧經論 3.37

3.37

The treatise says: From here down is the fifth [section], clarifying that great prajñā is perfectly fused and non-dual. Within this, there are two parts: first, Śāriputra respectfully inquires; second, the Tathāgata confirms and approves. In the first, there are also two parts: first, grasping the Buddha's teaching that the original benefit is perfectly fused; afterwards, revealing that it is precisely the perfections of great prajñā. Saying "prior to activities, taking it by means of the original benefit" grasps the Buddha's words. Whenever one wishes to give voice to perform buddha-work, one always first takes the benefit of innate awakening. This thought of birth-and-death is originally quiescent, and such quiescence is precisely the principle of thusness; within the principle, the innate and initial virtues are gathered together, and it also encompasses the myriad dharmas of birth-and-death, perfectly fused and non-dual; therefore, it is profound and inconceivable. Although it is endowed with immeasurable merits here, its essence is purely innate awakening and initial awakening, equal and non-dual; hence it is said that it 'is indeed the mahāprajñā.' Such prajñā fathoms the source and exhausts the nature; hence it is called 'pāramitā.' Spoken of distinctly, there are two kinds of reaching [the other shore]: at the stage of equal awakening, it reaches the other shore of the myriad practices; at the time of wondrous awakening, it reaches the other shore of the myriad virtues. At the stage of equal awakening, there are briefly two reachings: first, having great spiritual power, it subdues the enmity of the three Māras, as the sūtra says, 'it is the great spiritual mantra'; second, having great brilliant illumination, it thoroughly observes the objects of the four eyes, as the sūtra says, 'it is the great bright mantra.' In the stage of wondrous awakening, there are also two reachings: first, the four cognitions are fully present and the five eyes are complete, illuminating and fathoming the dharma-realm without anything further to add, as the sūtra says, 'it is the unexcelled mantra'; second, the unexcelled bodhi manifested by the three bodies has nothing equal to it and is without distinction across all buddhas, as the sūtra says, 'it is the unequaled mantra.' 'Mantra' means prayer: just as worldly spiritual incantations have great power, where chanting the mantra to pray to spirits brings every blessing and averts every disaster, now this mahāprajñāpāramitā is also like this. Endowed with the four aforementioned virtues, it has great spiritual power; internally, no virtue is not complete, and externally, no affliction is not removed. If with a sincere mind one recites these names and phrases, praying to the buddhas, bodhisattvas, and spirits, whatever one seeks and vows will without fail be accomplished; on this account, it is called a mantra. As Śakra Devānām Indra recited these phrases to repel the asura army, that episode should be cited here.