佛說仁王般若波羅蜜經 2.26

2.26

“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.