金剛般若波羅蜜經論

Dharma approach: The sequence of phrases and meanings

The world, unenlightened, is apart from radiant wisdom;

Great wisdom, thoroughly penetrating, instructs us.

We take refuge in the immeasurable body of merit.

Such a one should indeed be honored and revered;

With head and face bowed, we respectfully worship at his feet.

Through skillfully serving the Buddha, a task difficult to surpass,

He gathers in sentient beings and brings them benefit.

– Thus have I heard:

“At one time, the Bhagavat was dwelling in Prince Jeta’s Grove, in Anathapindika’s Garden, at the city of Sravasti, together with an assembly of one thousand two hundred and fifty great bhiksus.

At that time, as the hour for the meal approached, the Blessed One donned his robe, took up his alms bowl, and entered the great city of Sravasti. Having gone on his sequential alms round, he returned to his dwelling place and took his meal. When the meal was finished, he put away his robe and bowl, washed his hands and feet, spread out his seat as usual, sat cross-legged with his body upright and composed, and remained in right mindfulness, unmoving.

Then the bhiksus came to where the Buddha was, bowed their heads at the Buddha’s feet, circumambulated the Buddha three times to the right, and withdrew to sit to one side.

At that time, the Venerable Subhuti, who was among the great assembly, rose from his seat, bared his right shoulder, knelt with his right knee upon the ground, faced the Buddha, joined his palms respectfully, and addressed the Buddha: ‘Blessed One! It is exceedingly rare! The Tathagata, the Worthy One, the Perfectly and Completely Awakened One, has skillfully protected and kept the bodhisattvas in mind and has skillfully entrusted the bodhisattvas.’”

– The Treatise states:

+ Skillfully protected and kept in mind: This is said with reference to bodhisattvas whose faculties have matured.

+ Skillfully entrusted: This is said with reference to bodhisattvas whose faculties have not yet matured.

What does it mean to skillfully protect and keep the bodhisattvas in mind? What does it mean to skillfully entrust the great bodhisattvas? The verse says:

Skillful protection—its meaning should be known:

Increasing the power accompanying them.

Not retreating, regarding what has and has not been attained—

This is called skillful entrustment.

What does “increasing the power accompanying them” mean? It means imparting the power of wisdom within the bodhisattvas themselves, enabling the Buddha-Dharma to be brought to fulfillment.

Furthermore, those bodhisattvas gather in sentient beings and are endowed with the wondrous power to teach and transform them. This is called skillfully protecting and keeping them in mind; thus it should be understood.

What does “not retreating, regarding what has and has not been attained” mean? Regarding merits that have been attained and those not yet attained, out of concern that they might regress and be lost, the bodhisattvas are entrusted to the wise. Furthermore, attaining non-retrogression means not abandoning the Great Vehicle. Not yet attaining non-retrogression means causing them to seek further advancement within the Great Vehicle. This is called skillful entrustment.

– The Sutra states: “Blessed One! When bodhisattvas abide in the Great Vehicle, how should they give rise to the bodhicitta that seeks attainment of unsurpassed perfect awakening? How should they abide? How should they cultivate? How should they subdue their minds?

The Buddha told the Venerable Subhuti: ‘Excellent! Excellent! It is just as you have said: the Tathagata always skillfully protects and keeps the bodhisattvas in mind and skillfully entrusts the bodhisattvas. You should now listen attentively, and the Tathagata will explain this clearly for you. When bodhisattvas abiding in the Great Vehicle give rise to the bodhicitta that seeks attainment of unsurpassed perfect awakening, they should abide in this way, cultivate in this way, and subdue their minds in this way.’

Subhuti said: ‘Blessed One! I rejoice and wish to listen.’

The Buddha told the Venerable Subhuti: ‘The bodhisattvas should give rise to this thought: All existing sentient beings, every kind included among sentient beings—whether born from eggs, born from wombs, born from moisture, or born by transformation; whether possessing form or formless; whether possessing perception, without perception, or neither possessing perception nor lacking perception—I shall cause them all to enter nirvana without remainder and attain liberation.

Though I transform and liberate immeasurable, boundless sentient beings in this way, in truth no sentient being attains liberation. Why is this? Subhuti!

If a bodhisattva possesses the notion of a sentient being, then he is not a bodhisattva. Why is he not? Subhuti!

If a bodhisattva gives rise to the notion of a sentient being, the notion of a person, or the notion of a living being, then he is not called a bodhisattva.’”

– The Treatise states: How does a bodhisattva abide in the Great Vehicle?

This meaning is revealed through question and answer. The verse says:

Vast, constant, foremost,

That mind is not inverted.

Beneficial, with the profound mind abiding

In that vehicle, its merits are complete.

What meanings does this verse express? If a bodhisattva possesses four kinds of bodhicitta that bring profound benefit, then that bodhisattva abides in the dwelling place of the Great Vehicle. Why? Because this profound mind is perfect in merit. Because it is complete, when the mind is gathered in and aroused by these four kinds of profound benefit, it can abide in the Great Vehicle. What are the four kinds of mind? They are:

1. Vast.

2. Foremost.

3. Constant.

4. Not inverted.

+ What is the vast mind that brings benefit? As the Sutra says: “The bodhisattvas should give rise to this thought: All existing sentient beings, every kind included among sentient beings, up to and including every existing realm of sentient beings that pertains to sentient beings.”

+ What is the foremost mind that brings benefit? As the Sutra says: “I shall cause them all to enter nirvana without remainder and attain liberation.”

+ What is the constant mind that brings benefit? As the Sutra says: “Though I transform and liberate immeasurable, boundless sentient beings in this way, in truth no sentient being attains liberation. Why is this?

Subhuti! If a bodhisattva possesses the notion of a sentient being, then he is not a bodhisattva.” What does this mean? A bodhisattva embraces all sentient beings as his own body.

For this reason, the extinction of the bodhisattva’s own body is no different from the liberation of sentient beings. If a bodhisattva gives rise to the perception of sentient beings with regard to sentient beings but does not give rise to the perception of self, then he should not be called a bodhisattva. Thus, embracing sentient beings as his own body, he never abandons them.

This is called the constant mind that brings benefit.

+ What is the non-inverted mind that brings benefit? As the Sutra says: “Why is he not? Subhuti! If a bodhisattva gives rise to the notion of a sentient being, the notion of a person, or the notion of a living being, then he is not called a bodhisattva.” This reveals the abandonment of reliance upon the notions of sentient beings and so forth belonging to the view of a self.

From this point onward, the manner in which bodhisattvas abide and cultivate within the Great Vehicle is explained; this should be understood.

– The Sutra states: “Furthermore, Subhuti! A bodhisattva should not abide in any phenomenon when practicing giving; he should practice giving while abiding nowhere. He should not abide in forms when giving. He should not abide in sounds, odors, tastes, tactile objects, or dharmas when giving. A bodhisattva should give in this way: without abiding in perceptions or characteristics. Why? Because if a bodhisattva gives without abiding in characteristics, the measure of merit thereby obtained is inconceivable.

Subhuti! What do you think? Can the extent of space in the east be measured?’ Subhuti replied: ‘It cannot, Blessed One!’ The Buddha said: ‘So it is! So it is! Subhuti! Can the extent of space in the south, west, and north, in the four intermediate directions, and above and below be measured?’ Subhuti replied: ‘It cannot, Blessed One!’ The Buddha said: ‘So it is! So it is! Subhuti! When a bodhisattva gives without abiding in characteristics, the measure of merit thereby obtained is likewise immeasurable.’

The Buddha again said to the Venerable Subhuti: ‘A bodhisattva should practice giving only in this way.’”

– The Treatise states: The verse says:

The meaning of giving encompasses six:

Material support, fearlessness, and Dharma.

Among these are one, two, and three;

These are called abiding and cultivating.

Why is only the perfection of giving mentioned when all six perfections are intended? Because the meanings of all the perfections are revealed within the characteristics of the perfection of giving. The meanings of all the perfections are present within the characteristics of giving. Thus, the perfection of giving should be understood to encompass material support, fearlessness, and Dharma. What does this mean? Material support is the designation for the essential nature of the single perfection of giving. The perfection of giving fearlessness comprises two:

1. Sila-paramita.

2. Kshanti-paramita.

With regard to evil deeds already committed or not yet committed, one gives rise to no fear.

The paramita of Dharma-giving comprises three:

1. Virya-paramita.

2. Dhyana-paramita.

3. Prajna-paramita.

To be tireless, skillfully discern the mind, and expound the Dharma according to reality—this is the Great Bodhisattva’s abiding in cultivation.

As just stated, the three kinds of dana-paramita encompass the six paramitas; this is called the Great Bodhisattva’s abiding in cultivation.

What does it mean that bodhisattvas practice giving without abiding in things, and so forth? The verse says:

To oneself and to recompense,

To reward, one does not cling;

If guarding, one has not given,

One seeks no other objective.

+ Not abiding in things means not clinging to oneself.

+ Having no abiding means not being attached to recompense.

+ Recompense refers to the countless kinds of offerings, reverence, and so forth. This is what the sutra calls having no abiding.

+ Not abiding in form and so forth means not clinging to reward. Why should one not abide in this manner when practicing giving? The verse says:

If guarding, one has not given,

One seeks no other objective.

If one clings to oneself, one does not practice giving. Because this would be guarding oneself, one should not cling to the body.

If one is attached to recompense and reward, one abandons the Buddha’s bodhi and practices giving for some other objective. To prevent such conduct, one should not cling to things.

From here onward, the text explains how bodhisattvas subdue their minds. This should be understood.

What does it mean to subdue the mind? Concerning what is called subduing, the verse says:

Subduing within those matters,

One leaves the mind that grasps at marks;

One also ends innumerable doubts

And checks the arising mind.

What is the meaning of this passage? It is that one does not perceive a gift, a recipient, or a giver. The verse says:

Subduing within those matters,

One leaves the mind that grasps at marks.

As the sutra says: “Subhuti! A bodhisattva should practice giving in this manner, without abiding in perceptions or marks.”

Next, the benefit of giving is explained. Why? A doubt arises here: If one gives apart from perceptions and marks, how can the merit of giving be accomplished? When one gives in this manner, that merit becomes all the greater.

The benefit of giving is further explained. As the sutra states: “Why is this? If a bodhisattva gives without abiding in marks, the measure of the merit obtained cannot be calculated. Subhuti! What do you think? Can the extent of space in the eastern direction be calculated?” Subhuti replied: “No, World-Honored One!” And so forth.

Why, after explaining cultivation, does the text next reveal the benefit of giving? Because the mind has been subdued, the benefit of giving is then explained. What does this mean? The meaning of practicing giving without abiding in perceptions or marks has thereby been established.

From here onward, all the remaining passages of the sutra reveal matters intended to eradicate the arising of doubt in the mind. Why does doubt arise? If one practices giving without abiding in dharmas, how can the Buddha’s bodhi be manifested through giving? To eliminate that doubt:

– The sutra states: “Subhuti! What do you think? Can the Tathagata be seen by means of the perfected marks?” Subhuti replied: “No, World-Honored One! The Tathagata cannot be seen by means of the perfected marks. Why? Because the Tathagata has said that marks are not marks.”

The Buddha told Subhuti: “All marks whatsoever are false. If one sees that all marks are not marks, then they are not false. When one sees in this way that marks are not marks, one sees the Tathagata.”

– The Treatise states: The verse says:

Discerning the conditioned entity,

It prevents what is thought to be attained;

The three marks differ from the entity—

Apart from them is the Tathagata.

What does this mean? If one discriminates the entity of the conditioned and holds that the Tathagata, by virtue of conditioned marks, is the ultimate truth, one would therefore see the Tathagata through the perfected marks. To prevent the claim that the Tathagata’s body can be seen through those perfected marks, the sutra states: “The Tathagata cannot be seen by means of the perfected marks.” Why? Because the Tathagata is the unconditioned Dharma-body. As the sutra says: “Why? Because the Tathagata has said that marks are not marks.” The verse states:

The three marks differ from the entity—

Apart from them is the Tathagata.

Those perfected marks are precisely not perfected marks. Why? Because the three marks differ from the entity of the Tathagata.

As the sutra says: The Buddha told the Venerable Subhuti: “All marks whatsoever are false. If one sees that all marks are not marks, then they are not false. When one sees in this way that marks are not marks, one sees the Tathagata.”

This statement reveals that the conditioned is false; therefore, the verse says:

Apart from them is the Tathagata.

This reveals that the three marks found therein are empty, and thus marks and non-marks are set in opposition. The distinctions of arising, abiding, change, and cessation found therein have no entity that can be apprehended. This statement makes clear that the entity of the Tathagata is not conditioned.

When a bodhisattva understands the Tathagata, the Buddha’s bodhi, in this way and practices giving, that bodhisattva practices giving without abiding in dharmas. Thus the eradication of doubt is accomplished.

From here onward, the Venerable Subhuti gives rise to a doubt and therefore asks a question.

– The sutra states: “The Venerable Subhuti addressed the Buddha: ‘If, in the final age of the future, there are sentient beings who hear passages and phrases of a sutra such as this, will they be able to give rise to the true mark?’

The Buddha said: ‘Venerable One, do not speak in this way!’ The Buddha further said to the Venerable Subhuti: ‘In the future age, when the true Dharma is about to perish, there will be Great Bodhisattvas who observe the precepts and cultivate merit and wisdom. Upon encountering the passages and phrases of this sutra, they will be able to give rise to a mind of faith and regard them as true. You should know that these Great Bodhisattvas will not have cultivated and made offerings at the abodes of merely one Buddha, two Buddhas, three, four, or five Buddhas.

Nor will they have planted roots of goodness at the abodes of merely one Buddha, two Buddhas, three, four, or five Buddhas. Rather, they will have cultivated, made offerings, and planted roots of goodness at the abodes of immeasurable hundreds of thousands of myriads of Buddhas. Upon hearing this sutra, they will be able to give rise to pure faith for even a single thought-moment.

Subhuti, the Tathagata knows them all and sees all those sentient beings clearly. Subhuti! Those bodhisattvas will produce immeasurable accumulations of merit and receive immeasurable merit.

Why? Because those bodhisattvas will no longer have the mark of a self, the mark of a person, the mark of a sentient being, or the mark of one who lives. Those bodhisattvas will have neither the mark of dharmas nor the absence of the mark of dharmas; they will have neither marks nor non-marks.

Why? Because if these bodhisattvas grasp the mark of dharmas, they are attached to a self, a person, a sentient being, and one who lives. Subhuti!

If those bodhisattvas still have the mark of dharmas, they are attached to the mark of a self, the mark of a person, the mark of a sentient being, and the mark of one who lives. Why? Subhuti!

Because a bodhisattva should neither grasp dharmas nor grasp non-dharmas. For this reason, the Tathagata has often said that the Dharma-gate is like a raft: even dharmas should be relinquished, how much more so non-dharmas.’”

– The Treatise states: What does this mean? The preceding explanation, based upon the paramitas, that one practices giving without abiding in things teaches the profound meaning of the cause. Furthermore, based upon the fact that the Tathagata’s entity is not conditioned, it teaches the profound meaning of the fruit. If, in this way, people in the evil future age will not give rise to a mind of faith, how can it be said that there will not be none?

To eliminate this doubt, the Buddha replied concerning its meaning. As the sutra states: “The Buddha said: ‘Venerable One, do not speak in this way!’” continuing through “How much more so non-dharmas.”

What does this mean? The verse says:

The profound meaning of cause and fruit is taught

In an evil and corrupt age,

It is not that none exist, for truly

Bodhisattvas possess all three virtues.

What does this mean? In that evil and corrupt age, bodhisattvas possess the merits of moral discipline and wisdom and therefore can give rise to a mind of faith. For this reason, it is said, “It is not that none exist.”

Furthermore, the verse states:

Having cultivated moral discipline in the past,

And planted roots of goodness together,

Their moral discipline was perfected before the Buddhas;

Thus they are also said to possess perfect merit.

As the sutra says: The Buddha further said to Venerable Subhuti: You should know that those great bodhisattvas did not cultivate and make offerings at the abodes of merely one Buddha, two Buddhas, three, four, or five Buddhas. Nor did they plant roots of goodness only at the abodes of one Buddha, two Buddhas, three, four, or five Buddhas; rather, they cultivated, made offerings, and planted roots of goodness at the abodes of immeasurable hundreds of thousands of myriads of Buddhas.

This passage of the sutra makes clear that these bodhisattvas, in the presence of Buddhas of the past, fully observed moral discipline in order to make offerings to those Buddhas.

They also planted roots of goodness. In this sequence, when moral discipline is perfected, merit is perfected. Furthermore, the verse states:

Life, together with those dharmas,

Is freed from attachment to characteristics;

It also speaks of knowing those characteristics,

Based on eight distinct meanings concerning eight.

What does this mean? Furthermore, in explaining the meaning of the uninterrupted continuity of prajna, what meanings are being discussed? Here it is clarified that those bodhisattvas abandon the characteristic of a living being and are free from the characteristics of dharmas. To counteract those characteristics, this meaning is taught. The verse says: “Based on eight distinct meanings concerning eight.” Based on the four characteristics, such as that of a living being, there are four meanings. Based on the four characteristics of dharmas, there are four meanings. Thus, based on eight characteristics, there are eight distinct meanings. What does this mean? The verse states:

Differentiation, continuity, and the body;

Uninterrupted duration until life ends;

And proceeding again toward other paths—

These are the four characteristics of a self.

This clarifies the meaning of the characteristic of a living being.

What are the four characteristics?

1. The characteristic of a self.

2. The characteristic of a sentient being.

3. The characteristic of life.

4. The characteristic of a living being.

+ The characteristic of a self: This is seeing distinctions among the five skandhas and regarding each skandha as the self. Such delusive grasping is called the characteristic of a self.

+ The characteristic of a sentient being: This is seeing the body as continuing without interruption. This is called the characteristic of a sentient being.

+ The characteristic of life: This is the life faculty of a single retribution-body abiding without interruption. This is called the characteristic of life.

+ The characteristic of a living being: This is the ending of the life faculty followed by rebirth in the six paths. This is called the characteristic of a living being.

As the sutra says: Why is this so? Subhuti, those bodhisattvas no longer have the characteristic of a self, the characteristic of a person, the characteristic of a sentient being, or the characteristic of a living being.

How does this relate to dharmas? The verse states:

All are empty, without any entity;

Their real existence cannot be asserted;

They are spoken of by relying upon words—

These are the four characteristics of dharmas.

What are the four?

1. The characteristic of dharmas.

2. The characteristic of non-dharmas.

3. Characteristic.

4. Non-characteristic.

What does this mean? That which can be grasped is the object grasped among all dharmas. Because it is empty, it is said that there is no characteristic of dharmas, since there is no entity. Those dharmas are without self and have no real existence; therefore, it is also said that there is not an absence of the characteristic of dharmas. That emptiness is the absence of any entity, yet it cannot be said to exist or not exist; therefore, it is called non-characteristic. Because it is spoken of by relying upon words, it is also said not to be non-characteristic.

Why is this? Because, within the realm beyond words, it is spoken of by relying upon the characteristics of verbal expression. Therefore, based on eight distinct meanings, one is freed from eight characteristics. This is freedom from the characteristics of persons and freedom from the characteristics of dharmas. Hence, one is said to possess wisdom. As the sutra says: Subhuti, those bodhisattvas have no characteristic of dharmas, yet neither do they lack the characteristic of dharmas; they are without characteristics, yet neither are they without characteristics. Thus their wisdom is immediately perfected. Why, then, are moral discipline and merit also mentioned? It is to reveal the distinctions involved in giving rise to the true characteristic.

How is this revealed? The verse states:

That person, relying upon a mind of faith,

Gives rise to the true characteristic through reverence;

Upon hearing words, one does not grasp them literally;

Right teaching is grasped in this manner.

What does this mean? That person possesses moral discipline and merit and, relying upon a reverent mind of faith, can give rise to the true characteristic. Therefore, this meaning is taught. Next, it is said that upon hearing the exposition of such passages of the sutra, one gives rise to pure faith for even a single thought-moment; thus, prajna alone is not being discussed. Furthermore, a person of wisdom does not grasp the meaning according merely to the sound of words. Wisdom that accords with the ultimate meaning is precisely how the teaching should be grasped. In this way, one can give rise to the true characteristic; therefore, this meaning is taught. Next it says: Subhuti, one should not grasp dharmas, nor should one fail to grasp dharmas.

+ One should not grasp dharmas: This means that one should not grasp dharmas according merely to the sound of words.

+ Nor should one fail to grasp dharmas: This means that wisdom accords with the ultimate meaning, and this is precisely how the teaching should be grasped. Thus, when those bodhisattvas hear such passages of the sutra taught, they give rise to the true characteristic.

The sutra further says: Venerable Subhuti, the Tathagata knows all those sentient beings. The Tathagata clearly sees all those sentient beings.

What meaning is clarified here? The verse states:

The Buddha does not infer from effects in order to know;

Through the power of knowledge born of vows, he directly sees.

Those who seek offerings and reverence

Cannot speak in that manner.

What does this mean?

Regarding those who observe moral discipline and so forth, the Buddha-Tathagatas do not know them by observing effects and making comparisons. How do they know? The verse says:

Through the power of knowledge born of vows, they directly see.

It would be sufficient to say that the Tathagata knows all those sentient beings. Why, then, is it also said that the Tathagata clearly sees all those sentient beings? If it were not said that the Tathagata clearly sees all those sentient beings, some might suppose that the Tathagata knows them through inferential knowledge, and such a thought might arise. If so, it would be sufficient merely to say that the Tathagata clearly sees all those sentient beings. Why, then, is it also said that the Tathagata knows all those sentient beings? If it were not said that the Tathagata knows all those sentient beings, some might suppose that the Tathagata sees them with the physical eye and so forth. To prevent this, it is stated in this manner, using both expressions.

Furthermore, why does the Tathagata speak in this way? The verse states:

Those who seek offerings and reverence

Cannot speak in that manner.

The meaning here is that if a person desires to receive reverence and offerings and therefore praises himself as possessing such virtues as moral discipline, that person cannot speak in this manner. He himself knows that the Buddha-Tathagatas fully know what he possesses and what he has practiced. Therefore, he cannot speak in self-praise.

Furthermore, those bodhisattvas give rise to such immeasurable accumulations of merit and receive such immeasurable merit. What does this mean? “Give rise” means being capable of producing the cause. “Receive” means that the fruit is perfumed and cultivated within its own essential nature.

Furthermore, the sutra says: Why is this so? Subhuti, if those bodhisattvas grasp the characteristics of dharmas, they thereby become attached to a self, a person, a sentient being, and a living being. What does this mean? Only ignorance remains, while the coarse afflictions no longer function; this shows that there is no view of self.

The sutra further states: For this reason, the Tathagata has always taught that this Dharma teaching is like a raft. Even dharmas should be abandoned, how much more so non-dharmas.

What is the sequence here? The verse states:

Not abiding, yet following in accord with it,

Within the Dharma, wisdom is realized;

As a person abandons a boat or raft,

So too is the meaning concerning the Dharma.

The meaning here is that, within the Dharma of the sutras, one realizes non-abiding wisdom. Because wisdom has been realized, one abandons the Dharma, just as one abandons the boat or raft upon reaching the other shore.

“Following in accord” means following the Dharma of the wisdom that has been realized. That Dharma should be grasped, just as a person who has not yet reached the other shore must hold on to the raft.

What meanings are discussed from this point onward? They are intended to forestall further doubts. What are these further doubts?

It has been stated that the Tathagata cannot be seen by means of the perfection of marks. Why? Because the Tathagata is not so designated on account of conditioned marks. If so, why did Śākyamuni Buddha attain unsurpassed perfect enlightenment and come to be called a Buddha? Why did he teach the Dharma? This constitutes another doubt. In order to eliminate this doubt, how is it eliminated?

– The Sutra states: “Furthermore, the Buddha said: Venerable Subhūti! What do you think? Did the Tathagata attain unsurpassed perfect enlightenment? Does the Tathagata teach any Dharma? Subhūti replied: As I understand the meaning of what the Buddha has taught, there is no fixed Dharma by which the Tathagata attained unsurpassed perfect enlightenment, nor is there any fixed Dharma that the Tathagata can teach. Why? Because the Dharma taught by the Tathagata can neither be grasped nor expressed; it is neither Dharma nor non-Dharma. Why? Because all noble ones are so designated by virtue of the unconditioned Dharma.”

– The Treatise states: By virtue of this meaning, Śākyamuni Buddha is not the Buddha, nor does he teach the Dharma. What does this mean? The verse states:

The responsive and transformation bodies are not the true Buddha,

Nor are they the teachers of Dharma;

Teaching Dharma means apprehending nonduality,

Not teaching means transcending the marks of speech.

This means that there are three kinds of Buddha:

1. The Dharma-body Buddha.

2. The reward-body Buddha.

3. The transformation-body Buddha.

Furthermore, Śākyamuni is called a Buddha: this refers to the transformation-body Buddha. That Buddha neither attained unsurpassed perfect enlightenment nor taught any Dharma. As the Sutra states: There is no fixed Dharma by which the Tathagata attained unsurpassed perfect enlightenment, nor is there any fixed Dharma that the Tathagata can teach.

If so, why does the Sutra say: Why? Because the Dharma taught by the Tathagata can neither be grasped nor expressed, and so forth? Some utter the slanderous claim that the Tathagata teaches no Dharma whatsoever. In order to prevent this, the verse states:

The responsive and transformation bodies are not the true Buddha,

Nor are they the teachers of Dharma;

Teaching Dharma means apprehending nonduality,

Not teaching means transcending the marks of speech.

+ Hearing: This means not grasping Dharma and not grasping non-Dharma.

+ Teaching: This likewise is nondual: teaching Dharma and non-Dharma. Why? Because that Dharma is neither Dharma nor non-Dharma. On the basis of what meaning is this said? It is said on the basis of the meaning of suchness.

+ Non-Dharma: This means that all dharmas are devoid of apprehensible marks.

+ Neither non-Dharma: This refers to the truly existent mark of selflessness belonging to suchness.

Why is only teaching mentioned, but not realization?

Where there is verbal teaching, the meaning of realization is thereby established. Without realization, teaching would be impossible. As the Sutra says: Why? Because all noble ones are so designated by virtue of the unconditioned Dharma. What meaning does this sentence reveal? It means that this Dharma is spoken of as the cause. Why? Because all noble ones are so designated in reliance upon pure suchness; thus, they are so designated by virtue of the unconditioned Dharma. This is its meaning. Furthermore, for what reason is the Dharma realized by the noble ones said to be incapable of being taught in this manner, much less grasped? Why? Because that Dharma is far removed from the marks of language and is not something that can be expressed.

Why does it not speak only of Buddhas, but of all noble ones? Because all noble ones are so designated in reliance upon pure suchness. Thus there is complete purity, as well as partial purity.

– The Sutra states: “Subhūti! What do you think? If someone were to give in charity the seven kinds of precious substances filling the three-thousand-great-thousand world-system, would the merit gained by that good man or good woman be considered great? Subhūti replied: Very great, Blessed One! Very great, Sugata! Those good men and good women who give in this manner gain exceedingly great merit. Why? Blessed One! Because that accumulation of merit is not an accumulation of merit; therefore, the Tathagata calls it an accumulation of merit.

The Buddha said: Subhūti! If, moreover, someone accepts and upholds this Sutra, reads and recites it, even so little as a four-line verse, and teaches it to others, this merit will surpass the former merit immeasurably and incalculably. Why? Because the Dharma of the unsurpassed perfect enlightenment of all Buddhas arises from this Sutra. All Buddhas, the Tathagatas, are born from this Sutra. Subhūti! What is called the Buddha-Dharma is not Buddha-Dharma; therefore, it is called Buddha-Dharma.”

– The Treatise states: Here an analogy is presented to compare the superiority of merit. What meaning does it reveal? Although the Dharma can neither be grasped nor expressed, it is not nonexistent. The verse states:

Upholding and teaching the Dharma

Are not devoid of merit;

Merit does not tend toward bodhi,

But these two can lead toward enlightenment.

Why is it said: Blessed One! That accumulation of merit is not an accumulation of merit? As the verse states:

Merit does not tend toward bodhi,

But these two can lead toward enlightenment.

What does this meaning reveal? That merit does not tend toward great bodhi. Two things can lead toward great bodhi. They are:

1. Accepting and upholding.

2. Expounding and teaching.

As the Sutra states: Accepting and upholding, even so little as a four-line verse, and teaching it to others.

Why is it called an accumulation of merit? “Accumulation” has two meanings:

1. The meaning of gathering together.

2. The meaning of advancing toward.

Just as a heavy burden carried by a person is called an accumulation, so too, because that quantity of merit has the meaning of being gathered together, it is called an accumulation. Because it cannot advance toward bodhi, it is called not an accumulation of merit. Those two things can lead toward great bodhi; therefore, among forms of merit, this merit is supreme.

Why can those two things enable one to attain great bodhi? As the Sutra says: Why? Subhūti! All the Dharma of the unsurpassed perfect enlightenment of the Buddhas arises from this Sutra. All Buddhas, the Tathagatas, are born from this Sutra.

Why is it said that the bodhi-Dharma of all Buddhas arises from this Sutra? Why is it said that all Buddhas, the Tathagatas, are born from this Sutra? The verse states:

With respect to reality, it is called the revealing cause;

For the other bodies, it is also the producing cause.

The Dharma of the Buddhas alone

Makes this merit foremost in essence.

What does this mean?

Bodhi refers to the Dharma body. Its essence is truly unconditioned. Therefore, with respect to that Dharma body, those two things can serve as revealing causes, but cannot serve as producing causes. “The other bodies” refers to the Buddha’s reward body adorned with excellent marks and the Buddha’s transformation body endowed with excellent marks. With respect to these, they serve as producing causes. Because they can constitute the cause of bodhi, they are therefore called causes, thereby revealing that among forms of merit, this merit is superior. As the Sutra states: Why? Subhūti!—and so forth, through: All are born from this Sutra.

How is this meaning established? The verse says:

The Dharma of the Buddhas alone

Makes this merit foremost in essence.

Subhūti! What is called the Buddha-Dharma is not Buddha-Dharma: The Dharma of those Buddhas cannot be attained by others; therefore, that Dharma of the Buddhas is called Buddha-Dharma. Thus it is said: The Dharma of the Buddhas alone. “Foremost” means not shared in common. Because it can constitute the cause of the foremost Dharma, among forms of merit this merit is therefore far superior. In this way, the abundance of merit is established.

– The Sutra states: “Subhūti! What do you think? Can a stream-enterer give rise to the thought: I have attained the fruit of stream-entry? Subhūti replied: No, Blessed One! Why? Because in truth there is no dharma called a stream-enterer. Not entering into form, sound, fragrance, taste, touch, or dharmas—this is called a stream-enterer.

The Buddha said: Subhūti! What do you think? Can a once-returner give rise to the thought: I have attained the fruit of once-returning? Subhūti replied: No, Blessed One! Why? Because in truth there is no dharma called a once-returner. Therefore, one is called a once-returner.”

Subhuti! What do you think? Can an anagamin give rise to the thought, “I have attained the fruit of anagamin”? Subhuti replied, “No, Blessed One! Why? Because there is truly no dharma called anagamin. Therefore, it is called anagamin.”

Subhuti! What do you think? Can an arhat give rise to the thought, “I have attained the fruit of arhatship”?

Subhuti replied, “No, Blessed One! Why? Because there is truly no dharma called an arhat.

Blessed One! If an arhat were to give rise to the thought, ‘I have attained arhatship,’ he would thereby be attached to a self, a person, a sentient being, and a living being. Blessed One!

The Buddha has said that I am foremost and supreme among those who have attained the samadhi of non-contention. Blessed One! The Buddha has said that I am an arhat free from desire, yet I do not give rise to the thought, ‘I am an arhat free from desire.’ Blessed One!

If I were to give rise to such a thought, the Blessed One would not say that I am foremost among those who practice ‘non-contention.’ Because Subhuti truly has no practice, he is called Subhuti, the practitioner of non-contention, free from contention.”

– The Treatise states: It has already been said that noble ones receive their designation by virtue of the unconditioned dharma. For this reason, that dharma can neither be grasped nor expressed. If noble ones such as stream-enterers and the rest grasp their own fruits, how can it be said that this dharma cannot be grasped? Since it is realized and spoken of, how can it be inexpressible? The scriptural passage that follows is intended to dispel this doubt and establish that this dharma can neither be grasped nor expressed. The verse says:

It cannot be grasped or spoken;

One does not grasp one’s own fruit.

With reference to the venerable Subhuti,

It speaks of freedom from two kinds of hindrance.

What is the meaning set forth here? Because noble ones are called noble ones by virtue of the unconditioned dharma, they do not grasp any dharma. Not grasping means not grasping the objects of the six senses. For this reason, it is called not grasping.

Going against the stream: As the sutra says, “He does not enter into forms, sounds, odors, tastes, tangible objects, or dharmas. Therefore, he is called a stream-enterer.” Even an arhat does not grasp any dharma. For this reason, he is called an arhat.

Nevertheless, it is not that noble ones do not apprehend the unconditioned dharma, for they realize their own fruits. If a noble one were to give rise to the thought, “I am able to attain the fruit,” he would thereby be attached to a self and so forth. What does this mean? This is due to the influence of the afflictions, but it is not the active operation of the afflictions. Why? Because when those noble ones realize the fruit, they have already abandoned such afflictions as clinging to a self and therefore do not give rise to the thought, “I am able to attain the fruit.”

Why did Venerable Subhuti praise himself for having received a prediction? Because he had personally realized the fruit and thereby gave rise to faith in this meaning.

Why is only the practice of non-contention mentioned? It is to reveal his extraordinary merit and to engender profound faith.

Why is it said, “Because Subhuti truly has no practice, he is called Subhuti, the practitioner of non-contention, free from contention”? The verse says:

With reference to the venerable Subhuti,

It speaks of freedom from two kinds of hindrance.

The two kinds of hindrance are:

1. The hindrance of the afflictions.

2. The hindrance to samadhi.

Because he is free from these two kinds of hindrance, it is said that he has “no practice.” For this reason, freedom from the two kinds of hindrance is called the practice of non-contention, free from contention.

– The Sutra states: “The Buddha said to Venerable Subhuti, ‘What do you think? In the distant past, at the dwelling place of Dipankara Buddha, did the Tathagata attain any dharma of unsurpassed perfect enlightenment?’ Subhuti replied, ‘No, Blessed One! At the dwelling place of Dipankara Buddha, the Tathagata truly attained no dharma whatsoever of unsurpassed perfect enlightenment.’”

– The Treatise states: There is yet another doubt: In the distant past, at the dwelling place of Dipankara Buddha, Shakyamuni Tathagata received the Dharma, and Dipankara Buddha expounded the Dharma for Shakyamuni Tathagata. If so, how can that dharma be inexpressible and ungraspable? To dispel this doubt, it is said that at the dwelling place of that Buddha, there was no dharma that could be received. As the sutra says, “No, Blessed One! At the dwelling place of Dipankara Buddha, the Tathagata truly attained no dharma whatsoever of unsurpassed perfect enlightenment.”

Why is this said? The verse states:

In the words of Dipankara Buddha,

The Buddha did not grasp the principle of true wisdom;

By virtue of that true meaning,

His teaching is established as ungraspable.

What does this mean?

At the dwelling place of Dipankara Buddha, Shakyamuni Tathagata did not “grasp or realize” any dharma in the words that were taught. For this reason, it is revealed that the wisdom of realization can neither be expressed nor grasped. The verse says:

By virtue of that true meaning,

His teaching is established as ungraspable.

Furthermore, if noble ones receive their designation by virtue of the unconditioned dharma, then this dharma can neither be grasped nor expressed. Why, then, do bodhisattvas undertake the adornment and purification of a Buddha-land? Why does the Buddha receive the resultant bliss and grasp his own body as Dharma King? Why does he again assume that body of a Dharma King in another world? The scriptural passage that follows is intended to dispel this doubt.

– The Sutra states: “The Buddha said to Venerable Subhuti, ‘If a bodhisattva says, “I adorn the Buddha-land,” that bodhisattva speaks falsely. Why? Subhuti! The adornment of a Buddha-land, as spoken of by the Tathagata, is not adornment; therefore, it is called the adornment of a Buddha-land. Therefore, Subhuti, great bodhisattvas should give rise to a pure mind in this manner: They should abide nowhere. They should give rise to a mind that does not abide in forms. They should give rise to a mind that does not abide in sounds, odors, tastes, tangible objects, or dharmas. They should give rise to a mind that abides nowhere.

“Subhuti! Suppose there were a person whose body was like Sumeru, king of mountains. What do you think? Would that body be great?” Subhuti replied, “Very great, Blessed One! Why? Because the Buddha teaches that it is not a body; therefore, it is called a great body. That body is no body; therefore, it is called a great body.”

– The Treatise states: How should this meaning be understood? The verse says:

Only wisdom practices, knows, and penetrates;

Thus does it grasp a pure land.

The supreme essence has no form;

In intent it is adorned, yet not adorned.

The meaning here is this: The Buddhas do not perform any act of adorning a land. It is solely the true wisdom of the Buddhas and Tathagatas that practices, knows, and penetrates. Therefore, that land cannot be grasped. If someone clings to the physical characteristics of that land and says, “I have accomplished the purification of a Buddha-land,” that person speaks falsely.

As the sutra says, “Why? Subhuti! The adornment of a Buddha-land, as spoken of by the Tathagata, is not adornment; therefore, it is called the adornment of a Buddha-land.” Why is this said? The verse states:

The supreme essence has no form;

In intent it is adorned, yet not adorned.

There are two kinds of adornment:

1. Adornment by physical characteristics.

2. Adornment by the characteristic of ultimate truth.

Therefore, it is said that non-adornment is adornment.

Furthermore, the non-adornment of a Buddha-land means that, because it has no physical characteristics, it is non-adornment. Thus, non-adornment itself is the supreme adornment. Why?

Because all the merits of adornment have been perfected. If a bodhisattva discriminates a Buddha-land as a conditioned form and says, “I have accomplished the purification of a Buddha-land,” that bodhisattva has given rise to such a mind while abiding in the objects of form and so forth. To prevent this, the sutra says, “Therefore, Subhuti, great bodhisattvas should give rise to a pure mind in this manner: They should give rise to a mind that does not abide in forms.

They should give rise to a mind that does not abide in sounds, odors, tastes, tangible objects, or dharmas. They should give rise to a mind that abides nowhere.”

Previously it was asked: Why does the Buddha, in receiving the pleasant fruition, take up his own body as Dharma King? Why does he, in another world, take up that body of the Dharma King? To dispel this doubt, the meaning of the Buddha’s receiving the pleasant fruition is explained as being in essence like the appearance of Mount Sumeru, king of mountains. The verse states:

As the king of mountains does not grasp,

So too is the receiving of fruition;

Far removed from all outflows

And from all conditioned dharmas.

What does this mean?

Mount Sumeru, king of mountains, is called great because its majestic power is lofty and far-reaching; yet it does not grasp the essence of that king of mountains, thinking, “I am the king of mountains,” because it is free from discrimination. The Buddha’s receiving the pleasant fruition is likewise. Because he has attained the essence of the unsurpassed Dharma King, he is called great; yet he does not grasp the essence of that Dharma King, thinking himself to be the Dharma King, because discrimination has ceased. Why is there no discrimination? As the sutra states: “Why? Because the Buddha teaches that a non-body is called a great body.” That body is precisely a non-body; therefore it is called a great body.

Why is this said? The verse states:

Far removed from all outflows

And from all conditioned dharmas.

Thus, the essence of the Buddha’s receiving the pleasant fruition is free from all outflows.

If so, then there is no existent thing. Yet if it is thus, it may be called an existent thing, because there is only the pure body. Because it is far removed from conditioned dharmas, in this sense the essence of self truly exists, for it does not abide in dependence upon other conditions.

END — FASCICLE 1