佛說仁王般若波羅蜜經 2.26

2.26

「復次，善覺摩訶薩，住平等忍，修行四攝，念念不去心，入無相捨，滅三界貪煩惱，於第一義諦而不二，為法性無為，緣理而滅一切相故，為智緣滅無相無為。住初忍時，未來無量生死不由智緣而滅故，非智緣滅，無相無為，無自他相，無無相故，無量方便皆現前。觀實相方便者，於第一義諦，不沈不出，不轉不顛倒。遍學方便者，非證非不證而一切學。迴向方便者，非住果非不住果而向薩婆若。魔自在方便者，於非道而行佛道，四魔所不動。一乘方便者，於不二相，通達眾生一切行故。變化方便者，以願力自在生一切淨佛國土。如是，善男子！是初覺智，於有無相而不二，是實智照；巧用，不證不沈，不出不到，是方便觀。譬如水之與波不一不異，乃至一切行——波羅蜜、禪定、陀羅尼——不一不二故，而一一行成就。以四阿僧祇劫行行故，入此功德藏門。無三界業習生故，畢故，不造新，以願力故，變化生一切淨土。常修捨觀故，登鳩摩羅伽位，以四大寶藏，常授與人。

“Furthermore, the mahāsattva of Good Awakening abides in equal patience, cultivating the four means of embrace without letting them leave the mind from moment to moment. Entering the renunciation devoid of characteristics, they extinguish the defilements of craving in the three realms. Not being dual regarding the ultimate truth, it is the unconditioned dharmatā; because it extinguishes all characteristics in accord with principle, it is the cessation through deliberate wisdom that is unconditioned and devoid of characteristics. When abiding in the initial patience, the limitless future births and deaths are extinguished not through deliberate wisdom; hence it is not cessation through deliberate wisdom, being unconditioned and devoid of characteristics, without characteristics of self and other, and without the characteristic of non-existence. Thus, limitless skillful means all manifest before them. The skillful means of contemplating the real mark: toward the ultimate truth, they neither sink nor emerge, neither turn nor become inverted. The skillful means of universal learning: neither realizing nor not realizing, they learn all things. The skillful means of dedication: neither abiding in the fruit nor not abiding in the fruit, they dedicate themselves toward omniscience (sarvajñā). The skillful means of mastery over māras: walking the Buddha path within non-paths, they are unmoved by the four māras. The skillful means of the One Vehicle: regarding non-dual characteristics, they thoroughly comprehend all practices of sentient beings. The skillful means of transformation: through the power of vows, they take birth with mastery in all pure buddha-lands. Such, good sons, is the wisdom of initial awakening: non-dual regarding the characteristics of existence and non-existence, it is the illumination of real wisdom; its skillful application, neither realizing nor sinking, neither emerging nor arriving, is the contemplation of skillful means. Just as water and waves are neither one nor different, so too all practices—pāramitās, dhyāna concentrations, and dhāraṇīs—are neither one nor dual; thus every single practice is accomplished. By engaging in these practices for four asaṃkhyeya kalpas, they enter this gate of the treasury of merit. Because rebirth driven by karmic habituations of the three realms does not occur, their old [karma] is exhausted and they do not create new [karma]; through the power of vows, they transformingly take birth in all pure lands. Constantly cultivating the contemplation of renunciation, they ascend to the kumārabhūta position, continually bestowing the four great treasuries of jewels upon people.