釋禪波羅蜜次第法門 4.67

4.67

As to why this single contemplation of prajñā can treat the five illnesses: First, right contemplation can treat lustful desire, as the *Viśeṣacintī[-brahma-paripṛcchā] Sūtra* says: 'A lustful person attains liberation through pure contemplation, not through impurity; the World-Honoured One knows this himself.' Second, right contemplation can treat anger, as the *Prajñā[pāramitā]* says: 'In the past, when my body was cut to pieces by King Kali, at that time I was without the notion of a self, notion of a person, or notion of a sentient being, and anger did not arise.' Thus we know the true nature of reality can treat anger. Third, right contemplation can destroy and treat delusion: wisdom destroys ignorance, its meaning is evident; hence the *Nirvāṇa Sūtra* says: 'When there is light, there is no darkness; when there is darkness, there is no light. When there is wisdom, there is no affliction; when there is affliction, there is no wisdom.' Fourth, right contemplation can treat vitarka and vicāra: in the mind of right contemplation, the path of language is cut off, and the sphere of mental activity ceases; whence then could vitarka and vicāra arise? Hence the *Vimalakīrti Sūtra* says: 'How does one cease grasping? By having the mind attain nothing.' Fifth, right contemplation can treat sinful obstacles, as cited earlier from the *Contemplation of Samantabhadra*: 'Sitting upright and recollecting the true nature of reality is called the foremost repentance. All sins are like frost and dew; the sun of wisdom can eliminate them.' Furthermore, like other worldly medicines, each treats according to its specific counteraction, being able to treat one illness but unable to treat all illnesses universally. An agada medicine can universally treat all illnesses; this is called treatment that is neither counteractive, nor shifted, nor combined, and it can also fulfill all dhyāna gates. As the *Great Chapter Sūtra* (*Pañcaviṃśatisāhasrikā Prajñāpāramitā*) says: 'One who wishes to learn all good dharmas should learn prajñā.' Why is this? Just as when a king arrives, an entourage is sure to follow. If the wisdom of prajñā arises, then a single mind is endowed with the ten thousand practices. This can be likened to a wish-fulfilling jewel.