金剛般若波羅蜜經論

The Sutra states: “Subhuti, what do you think? Does the Tathagata possess the physical eye?” Subhuti replied: “Yes, Blessed One! The Tathagata possesses the physical eye.”

The Buddha said: “Subhuti, what do you think? Does the Tathagata possess the divine eye?” Subhuti replied: “Yes, Blessed One! The Tathagata possesses the divine eye.”

The Buddha said: “Subhuti, what do you think? Does the Tathagata possess the wisdom eye?” Subhuti replied: “Yes, Blessed One! The Tathagata possesses the wisdom eye.”

The Buddha said: “Subhuti, what do you think? Does the Tathagata possess the Dharma eye?” Subhuti replied: “Yes, Blessed One! The Tathagata possesses the Dharma eye.”

The Buddha said: “Subhuti, what do you think? Does the Tathagata possess the Buddha eye?” Subhuti replied: “Yes, Blessed One! The Tathagata possesses the Buddha eye.”

The Buddha said: “Subhuti, what do you think? Does the Buddha speak of the grains of sand in the Ganges as grains of sand?” Subhuti replied: “Yes, Blessed One! The Tathagata speaks of them as grains of sand.”

The Buddha said: “Subhuti, what do you think? Suppose there were as many Ganges rivers as there are grains of sand in one Ganges, and as many Buddha-worlds as there are grains of sand in all those Ganges rivers. Would those worlds be considered many?” Subhuti replied: “Those worlds would be exceedingly numerous, Blessed One!”

The Buddha said to Venerable Subhuti: “Throughout that number of worlds, the Tathagata knows all the various kinds of abiding thoughts possessed by the beings therein. Why? Because the Tathagata teaches that all abiding thoughts are not abiding thoughts; therefore, they are called abiding thoughts. Why is this so? Subhuti, the thought of the past cannot be apprehended; the thought of the present cannot be apprehended; and the thought of the future cannot be apprehended.

“Subhuti, what do you think? If a person were to give in charity the seven precious substances in sufficient quantity to fill the trichiliocosm, would that good man or good woman, by virtue of these causes and conditions, acquire much merit?” Subhuti replied: “Yes, Blessed One! By virtue of these causes and conditions, that person would acquire exceedingly great merit.”

The Buddha said: “So it is! So it is, Subhuti! By virtue of these causes and conditions, that good man or good woman would acquire an exceedingly great accumulation of merit. Subhuti, if an accumulation of merit truly existed, the Tathagata would not speak of it as an ‘accumulation of merit.’ Therefore, it is called an accumulation of merit.”

– The Treatise states: A further doubt arises: It was previously said that bodhisattvas do not perceive those beings as beings, do not perceive themselves as bodhisattvas, and do not perceive the Buddha-land as purified. Why is this? Because they do not perceive any dharmas designated as Buddhas and Tathagatas. If this is so, someone might suppose that the Buddhas and Tathagatas do not perceive any dharmas. The following passage of the sutra is intended to eliminate this doubt; therefore, it teaches the five kinds of eyes. The verse states:

Although they do not perceive dharmas,

It is not that their eyes fail to discern their objects.

The Buddhas truly possess five kinds,

For they perceive those beings’ delusions.

Why is it said that their perception is not deluded? Because an analogy has been presented to remove this doubt. Therefore, it is said that the Tathagata knows the innumerable abiding thoughts of those beings. What meaning does this elucidate?

Their perception is not deluded because they clearly perceive delusion.

What is delusion? The verse states:

Innumerable consciousnesses are deluded,

Because they depart from true mindfulness

And do not abide in that true wisdom;

Therefore, they are called deluded.

What does this mean?

“Innumerable delusions” refers to innumerable thoughts that abide in relation to conditions; these are called innumerable consciousnesses. They are deluded because the six kinds of consciousness differ from one another. Why are these abiding thoughts called deluded? The verse states:

Because they depart from true mindfulness

And do not abide in that true wisdom;

Therefore, they are called deluded.

“The Tathagata teaches that all abiding thoughts are not abiding thoughts”: This statement reveals the abandonment of the four foundations of mindfulness. What is the meaning of this?

For a thought to abide means that it abides in the foundations of mindfulness. Because it has departed from those foundations of mindfulness, it is said not to abide. Furthermore, “abiding” and “unmoving” fundamentally differ in name but are identical in meaning.

If it does not abide in this manner, it is therefore called an abiding thought. This indicates the uninterrupted continuity of the causal practice of non-abiding. Thus, non-abiding reveals the continuity of that delusion.

As the sutra states: “Why is this so? Subhuti, the thought of the past cannot be apprehended; the thought of the present cannot be apprehended; and the thought of the future cannot be apprehended.” Because past and future thoughts belong respectively to the past and future, they cannot be apprehended. Present thought constantly engages in false discrimination and therefore cannot be apprehended.

Thus, it is revealed that these abiding thoughts are deluded. The false consciousnesses arise because the three periods of time are not contemplated.

Why is an analogy concerning merit given once again? The verse states:

The foundation of the Buddha’s wisdom,

Merit is not deluded;

Because of the characteristic of merit,

The analogy is therefore given again.

What meaning does this reveal? A further doubt arises: It has been said that abiding thoughts are deluded. If so, then merit must also be deluded. If it is deluded, how can it be called a wholesome dharma? To eliminate this doubt, it is shown that although abiding thoughts are deluded, merit is not deluded. Why? The verse states:

The foundation of the Buddha’s wisdom.

How is this foundation revealed? As the sutra states: “Subhuti, if merit truly existed, the Tathagata would not speak of it as an ‘accumulation of merit.’ Therefore, it is called an accumulation of merit.” What does this mean? It reveals that the contaminated accumulation of merit is deluded. Because this accumulation of merit is contaminated, the Tathagata does not speak of it as an accumulation of merit.

Nevertheless, that accumulation of merit is an accumulation of merit. Why? If it were not an accumulation of merit, the Tathagata would not speak of it as the foundation of wisdom. Therefore, that accumulation of merit is an accumulation of merit.

– The Sutra states: “Subhuti, what do you think? Can the Buddha be seen by means of the perfection of the physical body?”

Subhuti replied: “No, Blessed One! The Tathagata cannot be seen by means of the physical body. Why? Because the Tathagata teaches that the perfection of the physical body is not the perfection of the physical body; therefore, the Tathagata calls it the perfection of the physical body.”

The Buddha said: “Subhuti, what do you think? Can the Tathagata be seen by means of the perfection of the various marks?” Subhuti replied: “No, Blessed One! The Tathagata should not be seen by means of the perfection of the various marks. Why? Because the Tathagata teaches that the perfection of the various marks is not perfection; therefore, the Tathagata calls it the perfection of the various marks.”

– The Treatise states: Here another doubt arises: If the Buddhas are so designated on the basis of unconditioned dharmas and so forth, why are the Buddhas called “Buddhas” because they possess the thirty-two excellent marks and the eighty minor characteristics? To eliminate this doubt, it is therefore said that the Tathagata cannot be seen through the perfection of the physical body or through the perfection of the various marks. Furthermore, the physical body encompasses the thirty-two marks and the eighty minor characteristics, as the sutra states: “Why? Because the Tathagata teaches that the perfection of the physical body is not the perfection of the physical body; therefore, the Tathagata calls it the perfection of the physical body.” And: “Why? Because the Tathagata teaches that the perfection of the various marks is not perfection; therefore, the Tathagata calls it the perfection of the various marks.” Why is this said? The verse states:

The Dharma-body is ultimate in essence;

It is not the body adorned with excellent marks.

Because it is not constituted by marks,

They are not that Dharma-body.

Yet they are not separate from the Dharma-body;

Neither of the two is not the Buddha.

Thus, perfection is spoken of again,

But the two do not exist together as one.

What do these two verses mean? The Dharma-body is ultimate in essence. It is not constituted by the physical body, nor is it constituted by the marks, because it is not that body. “It is not that body” means that these are not the characteristics of the Dharma-body. Yet neither of these two is not the Buddha, for they are bodies possessed by the Tathagata. What are these two?

1. The perfection of the physical body.

2. The perfection of the various marks.

Because these two dharmas are not separate from the Dharma-body, the body of the Tathagata has therefore accomplished the excellent marks and may also be said to exist. Why is it said to exist? It is as the sutra states: the form-body is accomplished, and all the marks are accomplished. Therefore, the verse says:

The two are not non-Buddha.

Thus, these two may also be said not to exist; hence it is said that neither the body nor the marks are accomplished. Yet they may also be said to exist; hence it is said that the form-body is accomplished and all the marks are accomplished. The verse says:

Nor do the two exist together.

Why is this said? Because within that Dharma-body they do not exist. It is with reference to this meaning that the Tathagata’s form-body is said to be accomplished and the Tathagata’s marks are said to be accomplished, because they are not separate from that body. But this is not said of the Dharma-body, because the Dharma-body is not their substance.

– The Sutra states: “The Buddha said: ‘Subhuti, what do you think? Do you suppose that the Tathagata entertains the thought, “I now have a Dharma to teach”? You should not think so. Why? If anyone says that the Tathagata teaches the Dharma, that person slanders the Buddha and is unable to comprehend what the Tathagata has taught. Why? Subhuti, as for the Tathagata’s teaching of the Dharma, there is no Dharma that can be taught. Therefore it is called teaching the Dharma.’”

– The Treatise states: Again, a doubt may arise:

If the Tathagata cannot be seen through the complete accomplishment of the form-body, and if the Tathagata cannot be seen through the accomplishment of the marks, why is it said that the Tathagata teaches the Dharma? The passage of the sutra from here onward is intended to dispel this doubt. As the sutra states: If anyone says that the Tathagata teaches the Dharma, that person slanders the Buddha and is unable to comprehend what the Tathagata has taught. What does this mean? The verse says:

So too is the Buddha’s Dharma;

What is taught has two distinctions.

Not separate from the dharmadhatu,

Teaching the Dharma has no intrinsic mark.

Why, then, is “teaching the Dharma” spoken of repeatedly? The verse says:

What is taught has two distinctions.

What are the two? They are:

1. The Dharma that is taught.

2. The meaning that is present.

Why is it said: There is no Dharma that can be taught; therefore it is called teaching the Dharma?

The verse says:

Not separate from the dharmadhatu,

Teaching the Dharma has no intrinsic mark.

What meaning does this express? Apart from the true dharmadhatu, no intrinsic mark of the Dharma that is taught can be perceived.

– The Sutra states: “At that time, the venerable Subhuti addressed the Buddha: ‘World-Honored One! If, in a future age, sentient beings hear this Dharma taught, will they be able to give rise to a mind of faith?’

The Buddha said: ‘Subhuti! Those sentient beings are neither sentient beings nor non-sentient beings. Why? Subhuti, those whom the Tathagata calls “sentient beings, sentient beings” are not sentient beings; therefore they are called sentient beings.’”

– The Treatise states: Again, a doubt may arise: If what the Buddhas teach is said to have nothing that is taught, and if the Dharma, being inseparable from the Dharma-body, likewise does not exist, then who can believe in such a profound dharmadhatu?

The passage of the sutra from here onward is intended to dispel this doubt.

The verse says:

What is taught, the one who teaches, and the profound—

It is not that they cannot be believed.

Neither sentient beings nor non-sentient beings,

Neither sages nor non-sages.

Why is it said: Subhuti, those sentient beings are neither sentient beings nor non-sentient beings? The verse says:

Neither sentient beings nor non-sentient beings,

Neither sages nor non-sages.

What meaning does this express? If someone has faith in this sutra, that person is not a sentient being. “Not a sentient being” means that the person is not without the nature of a sage. Not being without the nature of a sage means not possessing the nature of an ordinary person.

“Not a non-sentient being” means that, because the person possesses the nature of a sage, that person is not a sentient being of the ordinary kind, yet is not other than a sentient being possessing the nature of a sage. As the sutra states: Why? Subhuti, those whom the Tathagata calls “sentient beings, sentient beings” are not sentient beings; therefore they are called sentient beings.

The Tathagata’s saying that they are not sentient beings means that they are not sentient beings of the ordinary kind; therefore he says “sentient beings, sentient beings.” Because they are sentient beings who are sages, he therefore says that they are not sentient beings.

– The Sutra states: “The Buddha said: ‘Subhuti, what do you think? Did the Tathagata attain the fruit of unsurpassed complete enlightenment?’ Subhuti replied: ‘No, World-Honored One! There is not even the slightest dharma by which the Tathagata attained the fruit of unsurpassed complete enlightenment.’

The Buddha said: ‘So it is! So it is! Subhuti, with regard to the fruit of unsurpassed complete enlightenment, there is not even the slightest dharma that the Tathagata could attain.

Therefore it is called the fruit of unsurpassed complete enlightenment. Furthermore, Subhuti, that Dharma is equal, with neither high nor low. Therefore it is called the fruit of unsurpassed complete enlightenment.

Because there is no sentient being, no self, no person, and no being with a lifespan, the equal fruit of unsurpassed complete enlightenment is attained. By cultivating all wholesome dharmas, one attains the fruit of unsurpassed complete enlightenment. Subhuti, those wholesome dharmas called the Dharma-body are said by the Tathagata not to be wholesome dharmas; therefore they are called wholesome dharmas.’”

– The Treatise states: Again, a doubt may arise: If the Tathagata does not attain any dharma called the fruit of unsurpassed complete enlightenment, why is it attained by successively ascending higher stages until the fruit of unsurpassed complete enlightenment is realized?

The passage of the sutra from here onward is intended to dispel this doubt and reveal that it is not the attainment of a dharma that is called the fruit of unsurpassed complete enlightenment. What does this mean? The verse says:

In that state there is not the slightest dharma;

Thus know unsurpassed bodhi.

The dharmadhatu neither increases nor decreases;

Its intrinsic nature is pure and equal.

It possesses unsurpassed skillful means

And is wholly free from contaminated dharmas.

Therefore, what is not a pure dharma

Is precisely the purifying Dharma.

What meaning does this clarify?

In that state of bodhi there is no dharma whatsoever that can be attained; this is called the fruit of unsurpassed complete enlightenment. As the sutra states: World-Honored One! There is not even the slightest dharma by which the Tathagata attained the fruit of unsurpassed complete enlightenment. What further meaning is present here? The verse says:

The dharmadhatu neither increases nor decreases.

Neither increasing nor decreasing means that the Dharma is equal. Therefore it is called unsurpassed, because there is nothing higher than the unsurpassed. As the sutra states: Furthermore, Subhuti, that Dharma is equal, with neither high nor low. Therefore it is called the fruit of unsurpassed complete enlightenment.

Moreover, the pure Dharma-bodies of all Buddha-Tathagatas are equal and without distinction. In that state there is nothing superior; therefore it is called unsurpassed. As the sutra states: Because there is no sentient being, no self, no person, and no being with a lifespan, the equal fruit of unsurpassed bodhi is attained.

Furthermore, that Dharma of selflessness is true in its own substance, and nothing surpasses it; therefore it is called the fruit of unsurpassed complete enlightenment.

Furthermore, that Dharma possesses unsurpassed skillful means. Because it is complete in all wholesome dharmas, it is called the fruit of unsurpassed complete enlightenment. In other forms of bodhi, wholesome dharmas are incomplete and their skillful means still have something above them. As the sutra states: By cultivating all wholesome dharmas, one attains the fruit of unsurpassed bodhi. Subhuti, as for what are called wholesome dharmas, the Tathagata says that they are not wholesome dharmas; therefore they are called wholesome dharmas. Why is this said? The verse says:

And is wholly free from contaminated dharmas.

Therefore, that which is contaminated is not a pure dharma. This is precisely the purifying Dharma. What does this mean? It is because that Dharma is uncontaminated. It is called “not a wholesome dharma” because it is uncontaminated. Therefore it is called a wholesome dharma, because it is definitively an uncontaminated wholesome dharma.

– The Sutra states: “Subhuti! Suppose someone were to give in charity seven kinds of precious treasures equal in quantity to all the kings of mountains, Mount Sumeru, found throughout the three-thousand-great-thousand world-system. Suppose another person, with respect to this Prajnaparamita Sutra, were to receive and uphold, read and recite, and explain to others even as little as a four-line verse. The merit gained from the former act of giving would not equal one hundredth of the merit gained here, nor one thousandth, nor one hundred-thousand-millionth, nor one kala part, nor one numerical part, nor one upanisada part. Even by calculation or analogy, the full measure of that merit could not be expressed.”

– The Treatise states: Again, a doubt may arise: If, by fully cultivating all wholesome dharmas, one realizes unsurpassed bodhi, then the Dharma that is taught cannot lead to great bodhi. Why? Because the Dharma that is taught is indeterminate. To eliminate this doubt, the analogy concerning the supreme merit and its reward is stated once again.

What does this reveal? The verse states:

Though the Dharma taught is said to be indeterminate,

It is nevertheless declared to be its cause;

Therefore, this single Dharma treasure

Surpasses immeasurable precious jewels.

What does this mean? Although the Dharma that is taught is said to be indeterminate, through it great bodhi can nevertheless be attained. Why? Because apart from the dharmas that are expounded, great bodhi cannot be attained. For this reason, this Dharma can serve as the cause of bodhi.

Moreover, the assertion that it is indeterminate is incorrect. Why? Your dharma is indeterminate, but my Dharma is determinate. The verse states:

Therefore, this single Dharma treasure

Surpasses immeasurable precious jewels.

Thus, this Dharma that is taught far surpasses precious jewels equal in number to asamkhyeyas of Mount Sumerus. As the Sutra states: If a person, with respect to this Prajnaparamita Sutra, were to receive and uphold, read and recite, and explain to others even as little as a four-line verse, the merit thereby gained, compared with the former case, and so forth... What meaning does this clarify? The verse states:

Superior in number and in power,

Incomparably superior;

Its cause is likewise incomparable—

No worldly dharma can serve as an analogy.

What meanings are set forth here? They show that this merit surpasses the former merit. In what ways is it superior?

1. It is superior in quantity.

2. It is superior in power.

3. It is superior through being incomparable.

4. It is superior in its cause.

Therefore, the verse states:

No worldly dharma

Can serve as an analogy.

+ Superior in quantity: As the Sutra states: One hundredth does not equal one part, and so on, up to saying that even calculation or analogy cannot fully express it. Because its quantity is limitless and encompasses all other quantities, this should be understood.

+ Superior in power: As the Sutra states: It does not equal one kala part.

+ Superior through being incomparable: The quantity of this merit is incomparable because that merit is incalculable. As the Sutra states: Calculation and number cannot reach it.

+ Superior in its cause: The causes and effects are not alike, for this cause and effect far surpass that cause and effect. As the Sutra states: Even an upanisada part does not equal one part of it.

Furthermore, this Dharma is supreme; no worldly dharma can serve as an analogy for it. The verse states:

No worldly dharma

Can serve as an analogy.

Thus, compared with this merit, that merit is small and meager, for there is no dharma that can serve as an analogy for its essence.

– The Sutra states: “Subhuti! What do you think? Do you suppose that the Tathagata entertains the thought: ‘I liberate sentient beings’? Subhuti! You should not hold such a view. Why? Because in truth there are no sentient beings whom the Tathagata liberates.

The Buddha said: Subhuti! If there truly were sentient beings whom the Tathagata liberated, then the Tathagata would possess the various marks of a self, a person, a sentient being, and a living being. Subhuti! When the Tathagata speaks of a self, it is not a self; yet deluded ordinary beings arise and conceive that a self exists. Subhuti! Those who arise as deluded ordinary beings are declared by the Tathagata not to arise; therefore, they are called those who arise as deluded ordinary beings.”

– The Treatise states: Again, a doubt may arise:

If that Dharma is equal, without higher or lower, why does the Tathagata say that he liberates sentient beings? The scriptural passage from here onward is intended to eliminate this doubt. How is the doubt eliminated? The verse states:

The true Dharma realm is equal;

The Buddha liberates no sentient being.

For their names and those skandhas

Are not separate from the Dharma realm.

What does this mean? “Sentient being” is a provisional name applied to the conjunction of the five skandhas; therefore, that name and those skandhas are not separate from the Dharma realm. The verse states:

Are not separate from the Dharma realm.

That Dharma realm contains no distinctions. The verse states:

The true Dharma realm is equal.

Therefore, the Tathagata does not liberate even a single sentient being. The verse states:

The Buddha liberates no sentient being.

As the Sutra states: Why? Because in truth there are no sentient beings whom the Tathagata liberates. If there truly were sentient beings whom the Tathagata liberated, then the Tathagata would possess the marks of a self, a person, a sentient being, and a living being. What meaning does this clarify? The verse states:

To grasp that “I liberate” is an error,

Because it entails grasping that dharma;

To grasp is to liberate sentient beings—

One should understand non-grasping.

What does this mean?

If the Tathagata entertained this thought: “Within the five skandhas there are sentient beings who can be liberated,” this would be the error of grasping at marks, for it would be attachment to that dharma. The verse states:

To grasp that “I liberate” is an error,

Because it entails grasping that dharma: This means grasping that a sentient being exists within the five skandhas.

To grasp is to liberate sentient beings: This means wishing to cause sentient beings to attain liberation and possessing such a conception.

The Sutra further states: Subhuti! When the Tathagata speaks of a self, it is not a self; yet deluded ordinary beings arise and conceive that a self exists. What does this mean? The verse states:

One should understand non-grasping.

What does this indicate? Because this meaning is not real, a bodhisattva does not grasp it. Through not grasping, although those ordinary beings apprehend it, the bodhisattva does not cling to it; therefore, it is called non-grasping.

Furthermore, as the Sutra states: Subhuti! Those who arise as deluded ordinary beings are declared by the Tathagata not to arise. Because they do not give rise to the dharmas of noble beings, they are said not to arise.

– The Sutra states: “Subhuti! What do you think? Can the Tathagata be seen by means of perfected marks?” Subhuti replied: “As I understand the meaning of what the Tathagata has taught, the Tathagata cannot be seen by means of perfected marks.”

The Buddha said: “So it is! So it is! Subhuti! The Tathagata cannot be seen by means of perfected marks. If the Tathagata could be contemplated by means of perfected marks, then a wheel-turning sage king would be a Tathagata. Therefore, the Tathagata cannot be seen by means of perfected marks.”

– The Treatise states: Again, a doubt may arise: Although the Tathagata cannot be seen through perfected marks, this is because those various marks are not his essential nature, for the Tathagata takes the Dharma body as his essential nature. Yet the Dharma body of the Tathagata is seen through perfected marks. By inferential knowledge, one knows the Tathagata’s Dharma body from the perfected marks produced by merit.

The scriptural passage from here onward is intended to eliminate this doubt. How is the doubt eliminated? The verse states:

The marks of the physical body cannot

Be used inferentially to know the Tathagata.

The Buddhas are solely the Dharma body;

A wheel-turning king is not a Buddha.

What does this mean?

Suppose someone says: Merit can produce perfected marks as its karmic reward. From the perfection of those marks, one knows the wondrous power of the merit through which great bodhi is attained. If so, then the Tathagata would attain unsurpassed bodhi through perfected marks. To prevent such a view, the Sutra states: If the Tathagata could be contemplated by means of perfected marks, then a wheel-turning sage king would be a Tathagata. What does this mean? The verse states:

They are not the excellent marks of karmic reward

Relying on merit, accomplishment is attained,

Yet the true Dharma-body is realized

Through skillful means distinct from characteristics.

What meaning does this clarify?

The Dharma-body is the body characterized by wisdom.

Merit is the body characterized by distinction.

– The Sutra states: “At that time, the Blessed One spoke these verses:

If one sees Me through form,

Or seeks Me through sound,

That person follows a false path

And cannot see the Tathagata.

The wondrous essence of the Tathagata

Is the Dharma-body of all Buddhas.

The essence of Dharma cannot be seen;

That consciousness cannot know it.”

– The Treatise states: What meaning do these two verses reveal?

The verse says:

One who merely sees form and hears sound—

That person does not know the Buddha,

For the true suchness of the Dharma-body

Is not an object of consciousness.

What meaning does this indicate? The Dharma-body of the Tathagata should not be seen or heard in this manner. “Should not be seen or heard in this manner” means that one should not thus see form or hear sound.

Who are those unable to see it? It means that ordinary beings are unable to see it. The verse states:

One who merely sees form and hears sound—

That person does not know the Buddha.

As the Sutra says:

That person follows a false path

And cannot see the Tathagata.

“That person” means an ordinary being, who cannot see the true suchness of the Dharma-body. As the Sutra states:

The wondrous essence of the Tathagata

Is the Dharma-body of all Buddhas.

The essence of Dharma cannot be seen;

That consciousness cannot know it.

– The Sutra states: “Subhuti! What do you think? Can the Tathagata attain the fruit of unsurpassed bodhi by means of the perfection of characteristics? Subhuti! Do not entertain such a thought. Do not suppose that the Tathagata attained the fruit of unsurpassed bodhi by means of the perfection of characteristics. Subhuti! If you should entertain the thought that a bodhisattva who gives rise to the mind of bodhi and seeks the fruit of unsurpassed perfect awakening teaches the characteristic of annihilation with regard to all dharmas, you should not entertain such a thought. Why? Because a bodhisattva who gives rise to the mind of bodhi and seeks the fruit of unsurpassed perfect awakening does not teach the characteristic of annihilation with regard to dharmas.

“Subhuti! If a good man or good woman were to fill worlds as numerous as the sands of the Ganges with the seven kinds of precious treasures and give them in generosity, and if, moreover, a bodhisattva, knowing that all dharmas are without self, attained the acceptance of the non-arising of dharmas, the merit of the latter would far surpass the merit gained in the former case. Subhuti! This is because bodhisattvas do not grasp at merit.”

Venerable Subhuti addressed the Buddha: “Blessed One! What does it mean for a bodhisattva not to grasp at merit?”

The Buddha said: “Subhuti! A bodhisattva receives merit but does not grasp at merit; therefore, the bodhisattva receives merit.”

– The Treatise states: Someone may give rise to this thought: If great bodhi is not attained by relying on merit, then bodhisattvas would lose all merit and its resultant reward. From this point onward, the text of the Sutra dispels this doubt. How is this doubt dispelled? The verse states:

The cause of merit is not lost,

Nor is its supreme resultant reward.

Attaining supreme acceptance, one does not lose them,

For one attains the undefiled fruit.

To reveal the superior character of merit,

An analogy is therefore taught.

That merit brings no recompense;

Thus it is received, yet not grasped.

What is the meaning here?

Although true bodhi is not attained by relying on merit, that merit and its resultant reward are not lost. Why? Because they can accomplish the adornment of wisdom and the adornment of merit.

Why, after relying upon that merit, is an analogy taught once again? The verse states:

Attaining supreme acceptance, one does not lose them,

For one attains the undefiled fruit.

What does this mean? Someone may give rise to this thought: Because great bodhisattvas who attain the acceptance of the non-arising of dharmas acquire worldly wisdom, they lose that merit together with its resultant reward.

To prevent this view and reveal that merit is not lost, but instead that supreme and pure merit is attained, it is said that it is not lost. As the Sutra says: Why? Because a bodhisattva who gives rise to the mind of bodhi and seeks the fruit of unsurpassed perfect awakening does not teach the characteristic of annihilation with regard to dharmas.

“If, moreover, a bodhisattva, knowing that all dharmas are without self, attained the acceptance of the non-arising of dharmas”: There are two kinds of selflessness; that is, the two kinds of characteristics of selflessness do not arise. Therefore, merit is received but not grasped.

As the Sutra states: The Buddha said: “Subhuti! A bodhisattva receives merit but does not grasp at merit; therefore, the bodhisattva receives merit.”

What does it mean for a bodhisattva to receive merit but not grasp at merit? The verse states:

That merit brings no recompense;

Thus it is received, yet not grasped.

What does this mean?

“Grasping” means holding that merit to have a conditioned resultant reward. Because it has a conditioned resultant reward, such merit may be censured. To take hold of it in this manner is called grasping, just as one grasps what is not the path. “This merit brings no recompense”: “No recompense” means that it has no conditioned resultant reward. Therefore, this merit is received but not grasped.

– The Sutra states: “Subhuti! If someone were to say that the Tathagata goes, comes, stands, sits, or lies down, that person would not understand the meaning of what the Tathagata has taught. Why? Because the Tathagata comes from nowhere and goes nowhere; therefore, he is called the Tathagata.”

– The Treatise states: If bodhisattvas do not receive that resultant reward, then how is the merit of bodhisattvas enjoyed by sentient beings? The verse states:

That merit should yield its reward

For the liberation of sentient beings.

Such is spontaneous activity:

The Buddhas appear throughout the ten directions.

What does this mean? It reveals that the transformation bodies of the Buddhas possess wondrous functions, while the Buddhas of the Dharma-body neither go nor come. The verse states:

Such is spontaneous activity:

The Buddhas appear throughout the ten directions.

What meaning does this further reveal? The verse says:

Going and coming belong to the Buddha's transformation body;

The Tathagata is ever unmoving.

Within that realm of the dharmadhatu,

He is neither one nor different.

This clarifies the meaning of neither going nor coming. As the Sutra says: Why? Because the Tathagata comes from nowhere and goes nowhere.

What does this mean? If the Tathagata were subject to distinctions of going and coming, he could not thus be called eternally abiding. To abide eternally in this way is to be unchanging and undifferentiated.

– The Sutra states: “Subhuti! Suppose a good man or good woman were to divide a trichiliocosm into minute particles and then pulverize worlds equal in number to those particles into asamkhya minute particles. Subhuti! What do you think? Would the number of those minute particles be great?”

Subhuti replied: “The number of those minute particles would be exceedingly great, Blessed One! Why? Because if those minute particles truly existed, the Buddha would not speak of them as minute particles. Why? Because the minute particles spoken of by the Buddha are not minute particles; therefore, the Buddha speaks of them as minute particles. Blessed One! The trichiliocosm spoken of by the Tathagata is not a world-system; therefore, the Buddha speaks of it as a trichiliocosm. Why? Because if a world-system truly existed, it would be a single composite characteristic. The single composite characteristic spoken of by the Tathagata is not a single composite characteristic; therefore, the Tathagata speaks of it as a single composite characteristic.”

The Buddha said: “Subhuti! A single composite characteristic is ineffable. It is only because ordinary beings greedily cling to phenomena. Subhuti! If someone were to say: ‘The Buddha has taught the view of a self, the view of a person, the view of a sentient being, and the view of a life-holder,’ what do you think? Would that person be speaking correctly?”

Subhuti replied: “No, Blessed One! Why? Blessed One! Because the view of a self, the view of a person, the view of a sentient being, and the view of a life-holder spoken of by the Tathagata are not the view of a self and so forth; therefore, they are called the view of a self and so forth.”

Subhuti! A bodhisattva who has aroused the mind of bodhi and seeks to attain unsurpassed perfect enlightenment should know all dharmas thus, see them clearly thus, believe and understand them thus, and not abide in the marks of dharmas thus. Why is this?

Subhuti! What is called the marks of dharmas—the Tathagata says that these are not the marks of dharmas; therefore they are called the marks of dharmas. Subhuti!

Suppose a great bodhisattva were to give in charity the seven kinds of precious treasures sufficient to fill immeasurable asamkhyeyas of worlds. Or suppose a good man or good woman who has aroused the mind of bodhi were, from this Prajnaparamita Sutra, to receive and uphold, read and recite, and explain to others even as little as a four-line verse. The merit thereby obtained would surpass that of the former case by immeasurable asamkhyeyas.

Why? Because what is explained to others is not called an explanation; therefore it is called an explanation.”

– The Treatise states: What meaning is revealed by the analogy of pulverizing something into minute particles? The verse says:

A world reduced to minute particles—

This analogy reveals the meaning:

Minute particles scattered into powder

Show the exhaustion of the afflictions.

What meaning does this clarify? The verse says:

Within that realm of Dharma,

There is neither unity nor difference.

The Buddhas, the Tathagatas, within the Dharma realm of true suchness, neither abide in one place nor abide in a different place. To reveal this meaning, the analogy of a world pulverized into minute particles is given. What meaning does that analogy clarify? The verse says:

Minute particles scattered into powder

Show the exhaustion of the afflictions.

This analogy means that the minute particles do not form an aggregate, revealing that there is no single aggregation. What does this mean? The verse says:

Because there is no aggregation, there is aggregation;

It is not merely a single analogy.

The place of aggregation is not that,

Nor does the analogy differ in this respect.

What is the meaning here? When minute particles are scattered into powder, they do not abide in a single place, because there is no entity that aggregates. Nor is there a distinct, different place, because no differentiation within the aggregation of minute particles can be apprehended, as they do not abide in differentiation. In the same way, the Buddhas, the Tathagatas, having transcended the afflictive obstructions and abiding in the Dharma realm, neither abide in one place nor abide in a different place. Thus, the trichiliocosm is an analogy for a single composite mark, yet it is not an aggregation. What is the reason for this? As the sutra states: The Tathagata says that a single composite mark is not a single composite mark; therefore the Tathagata calls it a single composite mark.

If there truly were an entity that aggregated, the Tathagata would not speak of an aggregation of minute particles. Likewise, if there truly were a world, the Tathagata would not speak of a trichiliocosm. As the sutra states: If a world truly existed, it would be a single composite mark; it is only because ordinary beings greedily cling to things.

Because there is no entity in that aggregation that can be grasped, ordinary beings falsely grasp it through delusive discrimination. If it truly existed, such grasping would be right view; therefore it should be understood as delusive attachment.

Why do ordinary beings grasp an entity where there is no entity? As the sutra states: The Buddha said: Subhuti! A single composite mark is inexpressible. It is only because ordinary beings greedily cling to things, and so forth.

What meaning does this clarify? The verse says:

Merely following sounds,

Ordinary beings cling perversely.

The path is not attained apart from the two;

One must transcend self and dharmas.

As the sutra states: Why is this? Subhuti! If someone were to say, “The Buddha has spoken of a view of self, a view of a person, a view of a sentient being, and a view of one who lives,” and so forth, through to: “Therefore it is called a view of self,” and so forth.

What meaning does this further express? The verse says:

The path is not attained apart from the two;

One must transcend self and dharmas.

What does this mean? It is not by merely denying self and dharmas, apart from these two matters, that bodhi is attained. How, then, is bodhi attained? Bodhi is attained by transcending those two views. The verse says:

One must transcend self and dharmas.

What does this further clarify? The verse says:

To see a self is not to see;

Such seeing is delusive and unreal.

This is a subtle obstruction,

Transcended by seeing true suchness.

Therefore, such seeing is precisely non-seeing, because its meaning is unreal, arising from delusive discrimination. Because there is no self, the Tathagata says that this view of self is itself non-seeing, for it is unreal.

To be unreal means that there is no entity. For this reason, it is said that the view of self is delusive seeing. This reveals that a view of self is non-seeing. A view of dharmas is likewise non-seeing. As the sutra states: Subhuti! A bodhisattva who has aroused the mind of bodhi and seeks to attain unsurpassed perfect enlightenment should know all dharmas thus, see them clearly thus, believe and understand them thus, and not abide in the marks of dharmas thus.

What meaning does this further express? To see the marks of dharmas is itself not to see marks, just as a view of self is itself non-seeing.

Why are these two views called non-seeing? The verse says:

This is a subtle obstruction,

Transcended by seeing true suchness.

What meaning does this further clarify? The view that clings to self and the view that clings to dharmas are subtle obstructions. Because these two are not seen, the obstruction is transcended through clearly seeing the Dharma. The verse says:

Transcended by seeing true suchness.

Furthermore, what meaning is revealed by “know thus, see clearly thus, believe and understand thus”? The verse says:

The two wisdoms together with samadhi

Enable one thus to transcend.

The transformation body clearly manifests merit;

Its merit is inexhaustible, not nonexistent.

What does this mean? It reveals that worldly wisdom and wisdom of the ultimate truth, together relying upon samadhi, enable one to transcend that obstruction. Therefore, the analogy of surpassing merit is stated once again. What does this express? The verse says:

The transformation body clearly manifests merit;

Its merit is inexhaustible, not nonexistent.

What meaning does this further convey? Although the Buddhas spontaneously perform the activities of transformation bodies, the teachings proclaimed by the Buddhas’ transformation bodies possess immeasurable, uncontaminated, inexhaustible merit.

Why is what is explained to others not called an explanation, and therefore called an explanation? Why is it stated thus? The verse says:

When the Buddhas teach the Dharma,

They do not say they are transformation bodies.

Because they do not speak in this way,

Their teaching is therefore correct.

What does this mean? When the Buddhas’ transformation bodies teach the Dharma, they do not say, “I am a transformation body”; therefore what they teach is correct. If they were to speak in this way, the sentient beings being transformed would not give rise to reverence. Why? Because they would then be unable to benefit sentient beings, and thus such teaching would be incorrect. Therefore they do not say, “I am a transformation Buddha.”

– The Sutra states: “At that time, the Blessed One spoke this verse:

All conditioned dharmas

Are like stars, a film, a lamp, an illusion;

Dew, bubbles, dreams, lightning, and clouds—

They should be contemplated thus.”

– The Treatise states: Another doubt arises: If the Buddhas, the Tathagatas, constantly teach the Dharma for sentient beings, why is it said that the Tathagata enters nirvana? To eliminate this doubt, the Tathagata therefore spoke this verse of analogies. What does it mean? The verse says:

Neither conditioned nor separate from it

Is the nirvana of the Tathagatas.

The nine kinds of conditioned dharmas

Should be rightly contemplated with wondrous wisdom.

The Buddhas’ entry into nirvana is not a conditioned dharma, nor is it separate from conditioned dharmas. Why? Because the Buddhas attain nirvana, while the transformation bodies that teach the Dharma manifest worldly activities in order to benefit sentient beings. This clarifies that the Buddhas do not abide in nirvana, because they do not abide in the world. Why do the Buddhas manifest worldly activities yet not abide in conditioned dharmas? The verse says:

The nine kinds of conditioned dharmas

Should be rightly contemplated with wondrous wisdom.

What meaning does this convey? It means that the nine corresponding dharmas, such as stars and the rest, should be rightly contemplated. By rightly contemplating these nine, one should understand the respective spheres to which they refer. What spheres are to be contemplated? The verse says:

One sees marks and consciousness,

The vessel-world, body, and objects of enjoyment,

Dharmas of the past and present,

And also contemplates the future age.

How are the nine kinds of phenomena contemplated? They are like stars, which are obscured by the light of the sun and therefore, though present, do not appear. It may be seen that mental phenomena are likewise so.

Again, they are like eyes afflicted by a cataract, which perceive forms as though surrounded by many small circles. The contemplation of sentient beings is likewise so, because of inverted views. Again, they are like a lamp; consciousness is likewise so, abiding in dependence upon the phenomenon of craving.

Again, they are like an illusion; the place of dependence and abiding is likewise so. Because the receptacle-world has innumerable distinctions, it has no single true substance. Again, they are like dew; the body is likewise so, because it abides only for a short time.

Again, they are like a bubble; experiences are likewise so, because the three phenomena of feeling, perception, and cause are indeterminate. Again, they are like a dream; past phenomena are likewise so, because they are recalled through thought. Again, they are like a flash of lightning; present phenomena are likewise so, because a moment cannot be retained for use.

Again, they are like clouds; future phenomena are likewise so. This is because, with respect to sprouts and seeds, the alaya-consciousness serves together with all phenomena as their fundamental seed.

What merits are gained and what wisdom is accomplished through contemplating the nine kinds of phenomena in this way? The verse states:

Contemplating characteristics and experiences,

Contemplating events throughout the three times,

Amid conditioned phenomena,

One attains untainted mastery.

What does this mean? The contemplation of conditioned phenomena is of three kinds:

1. Contemplation of conditioned phenomena, through contemplating perception and consciousness.

2. Contemplation of experiences, through contemplating the receptacle-world: the places in which beings abide, the bodies they employ, and the things they experience.

3. Contemplation of conditioned activities, through discerning which phenomena undergo distinct transformations throughout the three times.

By contemplating all phenomena in this way, one attains mastery amid worldly phenomena. The verse states:

Amid conditioned phenomena,

One attains untainted mastery.

– The Sutra states: “When the Buddha had finished expounding this sutra, the Elder Subhuti, together with the bhiksus, bhiksunis, upasakas, upasikas, great bodhisattvas, and all the devas, humans, asuras, gandharvas, and others in the world, having heard the Buddha’s teaching, were all filled with great joy, faithfully accepted it, and practiced it accordingly.

The rare dharani of all Buddhas,

Whose phrases and meanings are profound beyond measure,

Heard from all Buddhas and widely proclaimed—

May this merit be dedicated to all sentient beings.”

END — FASCICLE 3