金剛般若波羅蜜經論

The Sutra states: “Subhuti, what do you think? Can a stream-enterer give rise to the thought, ‘I have attained the fruit of stream-entry’?” Subhuti replied: “No, Blessed One. Why? Because in truth there is no dharma called a stream-enterer. One who does not enter into form, sound, fragrance, taste, touch, or dharmas is called a stream-enterer.

The Buddha said: “Subhuti, what do you think? Can a once-returner give rise to the thought, ‘I have attained the fruit of once-returning’?” Subhuti replied: “No, Blessed One. Why? Because in truth there is no dharma called a once-returner; thus is one called a once-returner.

“Subhuti, what do you think? Can a non-returner give rise to the thought, ‘I have attained the fruit of non-returning’?” Subhuti replied: “No, Blessed One. Why? Because in truth there is no dharma called a non-returner; thus is one called a non-returner.

“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 in truth there is 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 life span. Blessed One, the Buddha has declared that I am foremost among those who have attained the samadhi of non-contention.

The Blessed One has declared that I am an arhat free from desire. Blessed One, I do not give rise to the thought, ‘I am an arhat free from desire.’ Blessed One, if I were to give rise to the thought, ‘I have attained arhatship,’ the Blessed One would not have affirmed that I am foremost among those who practice non-contention. Because Subhuti in truth has no place in which he practices, he is called Subhuti, the practitioner of non-contention.”

– The Treatise states: From this point onward is the fifth abiding place: attaining the supreme Dharma in the cultivation of the path without becoming proud.

As previously summarized, the eighteen abiding places are comprised within eight kinds of abiding places. From this abiding place onward, the twelve kinds are collectively called the abiding places of freedom from obstacles, because they contain their counteragents. This should be understood.

What are the twelve kinds of obstacles? They are:

1. Pride.

2. Absence of pride, but little learning.

3. Much learning, but few supporting conditions for directing thought toward cultivation of the path.

4. Having supporting conditions for directing thought toward cultivation of the path, but abandoning sentient beings.

5. Not abandoning sentient beings, but delighting in the distracting paths of non-Buddhist doctrines.

6. Though not distracted, lacking skillful means for relinquishing the characteristics of mental images.

7. Though possessing skillful means, having insufficient stores of merit.

8. Though possessing sufficient stores of merit, delighting in the taste of indolence and in material gain.

9. Though having abandoned indolence and material gain, being unable to endure suffering.

10. Though able to endure suffering, having insufficient stores of wisdom.

11. Though possessing sufficient stores of wisdom, failing to gather oneself in.

12. Though able to gather oneself in, failing to instruct and transmit the teaching to others.

Here, to abandon pride, the Sutra states: “Can a stream-enterer give rise to the thought, ‘I have attained the fruit of stream-entry’?” and so forth. Based upon the meaning, this reveals the counteragent to the pride expressed in the thought, “I have attained.”

Furthermore, “Can a stream-enterer give rise to such a thought?” describes the characteristic and reveals freedom from pride; it is also encompassed by the aspiration.

The Sutra says: “Blessed One, in truth there is no dharma … one does not enter into form, sound, fragrance, taste, or touch.” This establishes the ultimate truth.

If a stream-enterer were to give rise to the thought, “I have attained the fruit of stream-entry,” there would be the conception of a self. Where there is the conception of a self, there is pride. This should be understood; the same applies up to and including the arhat.

The elder Subhuti identifies himself as foremost among practitioners of non-contention and as an arhat free from desire, possessing these merits through his own attainment, in order to inspire faith. Since there is no dharma of attaining arhatship and no place of practice, this is called the practice of non-contention. Here, non-contention is precisely the establishment of the ultimate truth.

– The Sutra states: “The Buddha said to Subhuti: ‘What do you think? Long ago, while at the abiding place of Dipankara Buddha, did the Tathagata attain any dharma belonging to the path and fruit of unsurpassed bodhi?’” Subhuti replied: “No, Blessed One. While at the abiding place of Dipankara Buddha, the Tathagata in truth attained no dharma belonging to the path and fruit of unsurpassed bodhi.”

– The Treatise states: From this point onward is the sixth abiding place: not being separated from the time when a Buddha appears in the world. Among the twelve obstacles that must be abandoned, this is freedom from little learning.

The Sutra says: “Long ago, while at the abiding place of Dipankara Buddha, did the Tathagata attain any dharma belonging to the path and fruit of unsurpassed bodhi?” and so forth. This means that when Dipankara Buddha appeared in the world, the Tathagata attended upon and made offerings to him at that time, and thus one might suppose there was a dharma that could be grasped. In order to abandon that discrimination, the section based upon the meaning, the counteragent, and so forth should all be understood according to their corresponding meanings.

– The Sutra states: “The Buddha said to Subhuti: ‘If a bodhisattva gives rise to the thought, “I have adorned a Buddha-land,” that bodhisattva does not speak truthfully. Why? Subhuti, the Tathagata has said that the adornment of a Buddha-land is not adornment; therefore, it is called the adornment of a Buddha-land. Therefore, Subhuti, great bodhisattvas should give rise to such a pure mind, abiding nowhere. They should give rise to a mind that does not abide in form and does not abide in sound, fragrance, taste, touch, or dharmas. They should give rise to a mind that abides nowhere.’”

– The Treatise states: From this point onward is the seventh abiding place: the aspiration to purify Buddha-lands. In relation to the twelve obstacles that must be abandoned, this is freedom from having few supporting conditions for directing thought toward cultivation of the path.

The Sutra says: “Subhuti, if a bodhisattva gives rise to the thought, ‘I have adorned a Buddha-land,’” and so forth. If one gives rise to the thought of adorning and purifying a land, then one discriminates among such objects as form and so forth and gives rise to attachment to their savor. In order to abandon this, the Sutra states: “Therefore, Subhuti, great bodhisattvas should give rise to such a pure mind, abiding nowhere. They should not abide in form, sound, fragrance, taste, touch, or dharmas,” and so forth.

– The Sutra states: “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: “It would be exceedingly great, Blessed One. Why? Because what the Buddha calls a non-body is called a great body. That body is a non-body; therefore, it is called a great body.”

– The Treatise states: From this point onward is the eighth abiding place: bringing sentient beings to maturity. In relation to the twelve obstacles that must be abandoned, this is freedom from abandoning sentient beings.

The Sutra says: “Subhuti, suppose there were a person whose body was like Sumeru, king of mountains,” and so forth. What is revealed here? It is for the sake of bringing sentient beings of the Desire Realm to maturity. The asura king Rahu, whose entire body is as immense as Mount Sumeru, is still unable to perceive its own essential nature; how much less can others do so.

The Sutra says: “The Tathagata says it is not an entity.” This reveals the selflessness of dharmas. “That entity is a non-entity” reveals that the entity of a dharma is neither produced nor fabricated. This reveals the distinction between intrinsic nature and characteristics.

– The Sutra states: “The Buddha said: ‘Subhuti, suppose the number of grains of sand presently in the Ganges were each itself equal to the number of rivers Ganges. What do you think? Would the number of grains of sand in all those rivers Ganges be great?’” Subhuti replied: “It would be exceedingly great, Blessed One. The number of those rivers Ganges alone would already be immeasurable; how much more so the grains of sand within them.”

The Buddha said: “Subhuti! I shall now speak truthfully to you: If good men and good women were to fill as many worlds as there are grains of sand in the Ganges with the seven kinds of precious treasures and offer them in charity to the Buddhas, the Tathagatas, what do you think? Would those good men and good women gain much merit?” Subhuti replied: “Very much indeed, World-Honored One! Those good men and good women would gain an exceedingly great amount of merit.”

The Buddha said: “Subhuti! If good men and good women, with regard to this Dharma teaching, were to receive and uphold even so little as a four-line verse and expound it to others, the merit thereby gained would immeasurably and boundlessly surpass the former.”

“Furthermore, Subhuti! Wherever this Dharma teaching is expounded, even if only a four-line verse, you should know that all devas, humans, and asuras in the world should make offerings at that place as though it were a stupa or shrine of the Buddha. How much more so if someone is able to receive, uphold, read, and recite this sutra in its entirety! Subhuti, you should know that such a person has accomplished the foremost, supreme, and rarest Dharma. Wherever this scripture is present, that place is where the Buddha is present, or where it should be honored as the Buddha is honored.”

At that time, Venerable Subhuti addressed the Buddha: “World-Honored One! By what name should this Dharma teaching be called, and how should we uphold it?”

The Buddha told Subhuti: “This Dharma teaching is called the Vajra Prajnaparamita. By this name you should uphold it. Why is this so? Subhuti! The Prajnaparamita spoken of by the Buddha is not Prajnaparamita; therefore it is called Prajnaparamita. Subhuti! What do you think? Has the Tathagata taught any Dharma?” Subhuti replied: “World-Honored One! The Tathagata has taught no Dharma.”

– The Treatise states: From this point onward is the ninth abiding place: remaining far removed from following the distracting paths of non-Buddhist doctrines. In relation to the twelve obstacles that must be abandoned, this is the abandonment of delight in external things and the abandonment of distraction.

The sutra speaks of four causes and conditions that reveal the excellence of this Dharma:

1. It encompasses merit.

2. Devas and others make offerings to it.

3. It is difficult to practice.

4. It gives rise to mindfulness of the Tathagata and so forth.

The sutra says: “Subhuti! As many as the grains of sand present in the Ganges River,” and so forth: this encompasses merit.

The sutra says: “Subhuti! Wherever this Dharma teaching is expounded,” and so forth: devas and others make offerings to it.

The sutra says: “Subhuti! You should know that such a person has accomplished the foremost, supreme, and rarest Dharma,” and so forth: it is difficult to practice.

The sutra says: “Wherever this scripture is present,” and so forth: it gives rise to mindfulness of the Tathagata and so forth.

Here, “expounding” means directly presenting it to others. “Transmitting” means instructing and imparting it to others. This reveals that the Dharma which counteracts delight in the distracting paths of non-Buddhist doctrines is excellent. Thereafter, with regard to such a Dharma, one might cling to the meaning according to the words. To counteract that future fault, the sutra says: “The Prajnaparamita spoken of by the Buddha is not Prajnaparamita.”

Just as Prajnaparamita is not paramita, so too there is no other Dharma taught by the Tathagata. To reveal this meaning, the sutra says: “Subhuti! What do you think? Has the Tathagata taught any Dharma?” This reveals the intrinsic characteristic and the characteristic of equality within the Dharma teaching of ultimate truth.

– The sutra says: “Subhuti! What do you think? Are the minute particles of dust present throughout the trichiliocosm numerous?” Subhuti replied: “Exceedingly numerous, World-Honored One!” “Subhuti! The Tathagata says that these minute particles of dust are not minute particles of dust; therefore they are called minute particles of dust. The Tathagata says that the world is not a world; therefore it is called a world.”

– The Treatise states: From this point onward is the tenth abiding place: elucidating the form body and the body of sentient beings, apprehending them in accord with contemplation, and clarifying the corresponding practice. In relation to the twelve obstacles that must be abandoned, this is the abandonment of mental images and of the lack of skillful means in mastery.

The sutra says: “Subhuti! What do you think? Are the minute particles of dust present throughout the trichiliocosm,” and so forth.

That conjoined mental application has no limit. Because bodhisattvas always cultivate by directing their attention toward the conjoined world, the trichiliocosm is mentioned. Here, the mental image of the form body is dispelled, and two kinds of skillful means are revealed:

1. The skillful means of subtle analysis: As the sutra says: “Are the minute particles of dust present throughout the trichiliocosm numerous?”

2. The skillful means of non-conceptualization: As the sutra says: “The Tathagata says that these minute particles of dust are not minute particles of dust; therefore they are called minute particles of dust.” To dispel the mental image of the body of sentient beings, the sutra says: “The Tathagata says that the world is not a world; therefore it is called a world.” Here, “world” reveals the world of sentient beings. It is called the world of sentient beings solely because of the body of names. The skillful means of not conceptualizing the body of names is what is revealed. That mental image is not mentioned again; this is the skillful means of subtle analysis.

– The sutra says: “The Buddha said: ‘Subhuti! What do you think? Can the Tathagata be seen by means of the thirty-two marks of a Great Man?’” Subhuti replied: “No, World-Honored One! Why is this so? The Tathagata says that the thirty-two marks of a Great Man are not marks; therefore they are called the thirty-two marks of a Great Man.”

– The Treatise states: From this point onward is the eleventh abiding place, elucidating attendance upon and offerings to the Tathagata. In relation to the twelve obstacles that must be abandoned, this is remaining far removed from insufficient provisions of merit.

The sutra says: “What do you think? Can the Tathagata be seen by means of the thirty-two marks of a Great Man?” This reveals the provisions of merit. When drawing near to and making offerings to the Tathagata, one should not see the Tathagata through the perfection of marks. How, then, should he be seen? One should see the Dharma body of ultimate truth.

– The sutra says: “The Buddha said: ‘Subhuti! If good men and good women were to give away as many of their own bodies and lives as there are grains of sand in the Ganges, their merit would be exceedingly great. Yet if someone, with regard to this Dharma teaching, were to receive and uphold even so little as a four-line verse and expound it to others, the merit thereby gained would be exceedingly great—immeasurable and incalculable.’

“At that time, Venerable Subhuti, hearing the Buddha explain the profound meaning of this sutra and comprehending its deep principles, was moved to tears. Wiping away his tears, the Venerable addressed the Buddha: ‘How rare, O Bhagavat! How rare, O Sugata! The Tathagata has expounded such an exceedingly profound Dharma teaching! From times past until now, though I have attained the wisdom-eye, I have never heard such a Dharma teaching. Why is this so? Because the Prajnaparamita spoken of by the Buddha is not Prajnaparamita.

“‘World-Honored One! If someone hears this sutra and gives rise to pure faith, thereby bringing forth the true characteristic, one should know that this person has accomplished the foremost and rarest merit.’”

World-Honored One! That true mark is precisely no-mark; therefore, the Tathagata calls it the true mark. World-Honored One! Now that I have heard such a Dharma gate, to believe, understand, accept, and uphold it is not considered difficult. If, in a future age, there are sentient beings who hear this Dharma gate and believe, understand, accept, and uphold it, those persons will be foremost among the rare. Why? Because those persons have no mark of self, no mark of person, no mark of sentient being, and no mark of a living being. Why? Because the mark of self is precisely no-mark. The marks of person, sentient being, and living being are precisely no-marks. Why? Because those who are free from all marks are called Buddhas.

The Buddha said to the Venerable Subhuti: “So it is! So it is! If a person hears this sutra and is not alarmed, terrified, or afraid, know that this person is exceedingly rare. Why? Subhuti, the foremost paramita spoken of by the Tathagata is precisely not the foremost paramita. The foremost paramita spoken of by the Tathagata is also spoken of as paramita by innumerable Buddhas. Therefore, it is called the foremost paramita.”

– The Treatise states: From this point onward is the twelfth Abiding Place: remaining far removed from material gain and from the afflictions of oppression, weariness, and deprivation that cause diligence not to arise or to regress. According to the twelve kinds of obstacles that must be abandoned, this is the abandonment of delight in the taste of indolence, material gain, and so forth.

The sutra says: “Subhuti, suppose a good man or good woman were to give away bodies and lives as numerous as the sands of the Ganges,” and so forth. Here, the body experiences weariness and deprivation, while the mind experiences the oppression of afflictions. Because of these two, one may regress from diligence or fail to arouse it.

What does this reveal? Even the merit inherent in relinquishing that many bodies and lives does not equal this merit. How, then, could attachment to indolence and so forth for the sake of a single body be regarded as an obstacle?

Why did the Elder Subhuti shed tears here and say, “I have never before heard such a Dharma gate”? Because he heard that this supreme merit is exceedingly great, surpassing even the giving away of innumerable bodies and lives, while no other supreme merit was mentioned. Upon hearing of such supreme merit, one should arouse diligence; yet one might then form a conception in regard to this Dharma as though it possessed a fixed meaning.

To abandon that fault, the sutra says: “If a person hears this sutra and gives rise to a mind of pure faith, the true mark immediately arises; know that this person has accomplished the foremost rare merit,” and so forth. This refers to such a true mark. To abandon discrimination concerning the true mark, the sutra states: “That true mark is precisely no-mark,” and so forth.

The sutra says: “Now that I have heard such a Dharma gate, to believe, understand, accept, and uphold it is truly not difficult. If, in a future age, sentient beings hear this Dharma gate and believe, understand, accept, and uphold it, those persons will be foremost among the rare,” and so forth. What does this mean?

It is intended to cause bodhisattvas who are attached to the taste of material gain and are exceedingly indolent to give rise to a sense of shame. In the future age, when the true Dharma is being destroyed, there will still be bodhisattvas who accept and uphold this Dharma gate and so forth, without any person who grasps or any Dharma that is grasped. Why, then, while the true Dharma is flourishing, should you abandon cultivation without giving rise to shame?

The sutra says: “Those persons have no mark of self, no mark of person, no mark of sentient being, and no mark of a living being”: this reveals that there is no person who grasps. “The mark of self is precisely no-mark,” and so forth: this reveals that there is no Dharma that is grasped.

The sutra states: “Why? Because those who are free from all marks are called Buddhas”: this reveals that bodhisattvas should train in conformity with this mark. All Buddhas, the World-Honored Ones, are free from all marks; therefore, we too should train in this manner.

Those passages of the sutra were spoken in order to abandon regression from diligence. Here, the words “whether discriminating or believing and understanding” mean that the latter phrase explains the former. “Accept” means to receive the written words. “Uphold” means to retain their meaning.

In order to abandon the failure to arouse diligence, the sutra states: “If a person hears this sutra and is not alarmed, afraid, or terrified,” and so forth. Because of alarm, fear, and so forth, diligence is not aroused. In the Sravaka Vehicle, the World-Honored One taught both the existence and nonexistence of dharmas.

Now, when listening to this sutra, one is alarmed upon hearing that dharmas do not exist and afraid upon hearing that nonexistence itself does not exist. When reflecting upon this, one becomes terrified because the nonexistence of both cannot accord with reason. There is also another interpretation: one should understand the three kinds of absence of intrinsic nature.

That is, mark, arising, and ultimate truth are all without intrinsic nature. Therefore, the sutra says: “Why? Subhuti, the foremost paramita spoken of by the Tathagata is precisely not the foremost paramita.” What does this mean?

Furthermore, the second point concerns that which gives rise to shame. Since this Dharma is so supreme and exalted, you should not be heedless. Here, because it surpasses all other paramitas, it is called the foremost paramita.

Furthermore, the sutra says: “The foremost paramita spoken of by the Tathagata is also spoken of as paramita by innumerable Buddhas.” This reveals that all Buddhas alike proclaim it foremost; therefore, it is called foremost.

– The sutra states: “Subhuti, the Kshanti Paramita spoken of by the Tathagata is precisely not Kshanti Paramita. Why? Subhuti, long ago, when King Kali dismembered my body, at that time I had no mark of self, no mark of sentient being, no mark of person, and no mark of a living being; I had neither mark nor no-mark. Why? Subhuti, long ago, when the limbs of my body were severed, cut, and dismembered, if I had possessed a mark of self, a mark of sentient being, a mark of person, or a mark of a living being, I would have given rise to anger. Subhuti, I further recollect that, in the past, throughout five hundred lifetimes when I was the Rishi of Patience, during all those lifetimes I had no mark of self, no mark of sentient being, no mark of person, and no mark of a living being. Therefore, a bodhisattva must abandon all marks in order to arouse the bodhi-mind that seeks the fruit of unsurpassed perfect enlightenment. Why? Because if the mind abides, it is precisely non-abiding. One should not abide in form when giving rise to the mind. One should not abide in sound, scent, taste, touch, or dharmas when giving rise to the mind. One should give rise to the mind without abiding anywhere. Therefore, the Buddha says that a bodhisattva should practice giving with a mind that does not abide in form. Subhuti, a bodhisattva should practice giving in this way for the benefit of all sentient beings.

“Subhuti said: ‘World-Honored One! All marks of sentient beings are precisely no-marks. Why? Because the Tathagata says that all sentient beings are precisely not sentient beings.’

“Subhuti, the Tathagata is one who speaks what is true, one who speaks what is real, one who speaks what is thus, and one whose words do not differ. The Dharma attained by the Tathagata and the Dharma taught by him are neither real nor false speech. Subhuti, it is like a person entering darkness, who sees nothing. If a bodhisattva’s mind abides in phenomena while practicing giving, it is likewise. Subhuti, it is like a person with eyes who, when the dark night has ended and the sunlight shines brightly, sees innumerable forms. If a bodhisattva practices giving without abiding in phenomena, it is likewise.”

– The Treatise states: From this point onward is the thirteenth Abiding Place: elucidating the patient endurance of suffering. According to the twelve kinds of obstacles that must be abandoned, this is the abandonment of the inability to endure suffering.

The sutra says: “Subhuti, the Kshanti Paramita spoken of by the Tathagata,” and so forth. Here there are two aspects:

1. The capacity to endure.

2. Abandoning the inability to endure.

The capacity to endure has three aspects:

a. The locus in which endurance is possible.

b. The mark of endurance.

c. The kinds of endurance.

Among these, the locus in which endurance is possible concerns the mark through which endurance arises in that locus. The distinctions within endurance reveal the antidotes corresponding to those causes and conditions.

What is the capacity to endure? It means penetrating the selflessness of dharmas.

How is this demonstrated? As the sutra says: The Tathagata says that the paramita of patience is not the paramita of patience.

How should the characteristic of patience be understood? When another person gives rise to evil against oneself, because there are no characteristics such as self and so forth, one does not give rise to thoughts of anger. Nor does one give rise to the thought of existence with regard to the paramita of patience, or the thought of nonexistence with regard to what is not the paramita. What does this demonstrate? The sutra says: In the distant past, when King Kali cut and dismembered My body, at that time I had no characteristics such as self and so forth; yet neither was there non-characteristic, nor was there not non-characteristic.

What are the kinds of patience? There are also two kinds:

1. Patience amid extreme suffering.

2. Patience amid continuous suffering.

How is this demonstrated here? As the sutra says: Subhuti! In the distant past, when My limbs were cut and severed, had there been the characteristic of a self, anger would have arisen.

What is patience amid continuous suffering? As the sutra says: Subhuti! Recall further that in the past, for five hundred lifetimes, I was the Patient Sage, and so forth.

There are three kinds of suffering that constitute the causes and conditions for impatience:

1. The suffering of cyclic existence.

2. The suffering of beings opposing one another.

3. The suffering of insufficient requisites.

Here, as the sutra says: Subhuti! Therefore, a bodhisattva should abandon all characteristics and give rise to the bodhi-mind that seeks the fruit of unsurpassed, perfect enlightenment. This demonstrates the suffering of cyclic existence, for which patience is the cause and condition serving as the antidote.

Because of these three characteristics of suffering, a person would not wish to give rise to the bodhi-mind; therefore, it is said that all characteristics must be abandoned.

Here, “all characteristics” demonstrates these three characteristics of suffering. If one clings to form and so forth, one will become weary amid the suffering of cyclic existence, and the bodhi-mind will not arise.

The sutra says: One should give rise to a mind that does not abide in form, and so forth, as explained above. “Not abiding in what is not Dharma” means that it is not the Dharma of selflessness. By abiding neither in what is not Dharma nor in the Dharma of selflessness, all those modes of non-abiding are accomplished; thus, it is said to prevent other matters.

The sutra says: One should give rise to a mind that abides nowhere. Why? Because if the mind has an abiding place, then it is not abiding, and so forth. The sutra says: Subhuti! A bodhisattva, in order to benefit all beings, should practice giving in this way, up to: All beings are not beings, and so forth. This demonstrates the antidote of patience toward the suffering caused by beings opposing one another. Since one practices relinquishing and giving for the sake of all beings, why should anger arise toward them? Because one cannot be free from beings and the conception of beings, when beings oppose one another, weariness consequently arises. This demonstrates the selflessness of persons and the selflessness of dharmas.

The sutra says: Subhuti! The Tathagata is one who speaks truthfully, and so forth. What is this intended to demonstrate? It is intended to cause one to have faith in the Tathagata and thereby be capable of patience.

Here, “speaks truthfully” demonstrates the characteristic of conventional truth. “Speaks factually” demonstrates the characteristics of practice within conventional truth, comprising affliction and purification. Here, “factual” means that this practice is affliction and this practice is purification.

“Speaks in accordance with suchness” refers to the characteristic of ultimate truth.

“Speaks without deviation” refers to the characteristics of practice within ultimate truth, comprising affliction and purification.

When such expressions as “speaks truthfully” are uttered, attachment to the supposed nature of verbal expression arises in connection with them. To eliminate this, the sutra says: Subhuti! In the Dharma attained by the Tathagata and the Dharma taught by Him, the words are neither real nor false.

“Not real” means that the supposed nature of verbal expression does not exist.

“Not false” means that what is not the intrinsic nature of verbal expression does exist.

The sutra says: Subhuti! It is as though a person entered into darkness, and so forth. This demonstrates the suffering of insufficient requisites, for which patience is the cause and condition serving as the antidote.

If one gives for the sake of karmic reward, one clings to things while practicing relinquishment and giving. If one accepts that delight and sensual pleasure, this is incompatible with understanding the path of liberation. It is like entering darkness and not knowing where one is going.

The various delights of sensual desire are likewise. If one practices giving without clinging to things, it is like a sighted man after the dark night has passed and the sun has risen: he clearly sees manifold forms and proceeds wherever he wishes. It should be seen in this way.

When that dark night of ignorance has passed and the sun of wisdom has appeared, the manifold spheres of experience are all seen as they truly are. Those who do not recognize or understand the path of liberation crave painful sensations and therefore delight in sensual pleasure.

– The sutra says: “Furthermore, Subhuti! If a good man or good woman is able to accept and uphold, read and recite, and cultivate this Dharma-gate, the Tathagata, through His Buddha-wisdom, will certainly know and clearly see that person, will fully understand that person correctly, and that person will accomplish immeasurable and boundless accumulations of merit. Subhuti! If good men or good women, during each of the three divisions of a single day, were to give bodies as numerous as the sands of the Ganges, they would thus have relinquished immeasurable bodies as numerous as the sands of the Ganges. Continuing in this way for hundreds of thousands of myriads of kotis of nayutas of kalpas, they would give their bodies in charity.

If, furthermore, a person hears this Dharma-gate and has faith in it without disparaging it, the merit attained would surpass that of the former case by immeasurable asamkhyeyas. How much more so if one also copies, accepts and upholds, reads and recites, and cultivates it, and expounds it extensively for others. Subhuti!

In brief, this sutra possesses immeasurable, inconceivable, and inexpressible merit. The Tathagata teaches this Dharma-gate for those who have set forth in the Mahayana. He proclaims it for those who have set forth in the Supreme Vehicle.

If a person is able to accept and uphold, read and recite, and cultivate this sutra, and extensively expound it for others, the Tathagata will certainly know that person and clearly see that person. That person will accomplish boundless and immeasurable accumulations of merit that are inconceivable and inexpressible. Such a person thereby takes upon themselves the unsurpassed, perfect enlightenment of the Tathagata.

Why? Subhuti! Those who delight in lesser teachings are unable to accept and uphold, read and recite, and cultivate this sutra, or explain it to others.

If anyone holds views of a self, a being, a person, or a life-holder, yet is able to accept and uphold, read and recite, and cultivate this Dharma-gate, and explain it to others, that is impossible. Subhuti! Wherever this sutra is present, all devas, humans, and asuras in the world should make offerings.

One should know that such a place is itself a stupa. All should reverently pay homage, bow down, circumambulate it, and scatter various flowers and incense there.

Furthermore, Subhuti! If a good man or good woman who accepts and upholds, reads and recites this sutra is despised by others, it is because that good man or good woman created sinful karma in a former life for which they should have fallen into an evil destiny. Yet through the merit of accepting and upholding, reading and reciting the sutra, they are merely despised by others in this present life. In this way, the sinful karma of their former lives will certainly be extinguished, and that good man or good woman will attain the fruit of enlightenment.”

Subhuti! The Tathagata recalls that in the immeasurable asamkhyeya kalpas of the past, before the time of Dipankara Buddha, he encountered eighty-four hundred thousand myriad kotis of nayutas of Buddhas. The Tathagata drew near to, attended upon, and made offerings to them all, without omitting a single one.

Subhuti! If, in the final age of the future, someone is able to accept, retain, read, recite, and cultivate this sutra, the merit thereby attained will far surpass the merit of my offerings to all those Buddhas. The merit of my offerings to those Buddhas, compared with the merit attained by one who accepts, retains, reads, recites, and cultivates this sutra, does not equal one hundredth, one thousandth, one ten-thousandth, or one hundred-millionth part thereof; indeed, neither calculation nor analogy can fully express the measure of that merit.

Subhuti! If, in the future, good men or good women accept, retain, read, recite, and cultivate this sutra, and if the Tathagata were to describe fully the merit they attain, some who heard it might become mentally deranged, doubtful, and unbelieving. Subhuti! You should know that this Dharma gateway is inconceivable and that its fruition is likewise inconceivable.”

– The Treatise states: From here onward is the fourteenth Abiding Place, namely, abandoning attachment to the state of quiescence. In terms of the twelve kinds of obstacles that must be abandoned, this is the abandonment of deficiency in the provisions of wisdom.

The sutra says: Furthermore, Subhuti! If good men or good women are able to accept, retain, read, recite, cultivate, and so forth this Dharma gateway: This is the abandonment of reliance upon samadhi, revealing concordance with the Dharma. There are five kinds of supreme merit:

1. Being remembered and held near by the Tathagata.

2. Gathering merit.

3. Praising the Dharma and its cultivation.

4. Receiving offerings from devas and others.

5. Eradicating offenses.

What does it mean to be remembered and held near by the Tathagata?

The sutra says: Those who accept, retain, read, recite, and so forth are known by the Tathagata through Buddha-wisdom. The Tathagata clearly sees this with the Buddha-eye.

Here, to accept means to learn and recite. To retain means not to forget.

Whether reading or reciting: This refers to the causes of accepting and retaining. One reads in order to accept, and recites in order to retain.

Furthermore, reading means learning and reciting. Retaining means comprehending the meaning as a whole.

What does it mean to gather merit? As the sutra says: All attain the accomplishment of immeasurable, boundless accumulations of merit, and so forth.

What does it mean to praise the Dharma and its cultivation? As the sutra says: Subhuti! In brief, this sutra is inconceivable and inexpressible: This is praise of the Dharma.

Therein, “inconceivable” means that it can only be personally known. “Inexpressible” means that nothing is equal or superior to it.

The sutra states: This Dharma gateway was taught by the Tathagata for those who have set forth in the Mahayana and expounded for those who have set forth in the Supreme Vehicle: This establishes the meaning of “inexpressible.” Among the vehicles, it is supreme because the other vehicles do not equal it. It should be known as the most excellent because both the afflictive obstruction and the cognitive obstruction are purified.

The sutra says: If someone is able to accept, retain, read, recite, and cultivate this sutra, and extensively expound it for others, and so forth: This is praise of cultivation. Here, the statement that the Tathagata sees and knows their accomplishment of immeasurable merit is a general statement. “Inconceivable, inexpressible, and immeasurable” is the explanation. Such people thereby bear the Tathagata’s unsurpassed fruit of bodhi: This means that bodhisattvas shoulder the heavy burden.

The sutra says: Subhuti! Those who delight in lesser teachings are unable to accept, retain, read, recite, and cultivate this sutra or explain it to others: This refers to followers of the Two Vehicles.

The sutra states: If one holds views of self and so forth, then it is impossible for one to accept and retain it: This refers to beings who hold views of self and person yet consider themselves bodhisattvas.

What does it mean to receive offerings from devas and others? As the sutra says: Subhuti! Wherever this sutra is found, all devas, humans, and asuras in the world should make offerings to it, and so forth: Here, offerings are made with various garlands, burning incense, fragrant incense, anointing incense, powdered incense, cloth, parasols, banners, streamers, and so forth; it is reverently worshiped, bowed to, and circumambulated, and therefore such a place is called a stupa-shrine.

What does it mean to eradicate offenses? As the sutra says: If good men or good women who accept, retain, read, and recite this sutra are despised by others, and so forth: Such humiliation is of immeasurably many kinds; to indicate them all, the expression “despised” is used.

The sutra states: They will attain the unsurpassed fruit of bodhi: This reveals the eradication of offenses.

It was previously said that, through these causes and conditions, immeasurable asamkhyeyas of merit arise. This will now be explained; the meaning of those immeasurable asamkhyeyas should be understood.

Power means manifest and radiant maturation.

Abundance means completeness. Therein, the sutra says: Subhuti! I recall that in the past, immeasurable asamkhyeya kalpas ago, and so forth: This reveals power, namely, the power of the accumulation of merit, because that existing accumulation of merit is lofty, profound, supreme, and wondrous.

Here, “asamkhyeya kalpas” should be understood as extending back to the time of Dipankara Buddha.

“Beyond asamkhyeya” means going still further back than that.

Drawing near and attending upon means making offerings.

Never omitting any means never ceasing to make offerings.

The sutra says: Subhuti! If, in the future, good men or good women accept, retain, read, recite, and cultivate this sutra, and if the Tathagata were to describe fully the merit they attain, some who heard it might become mentally deranged: Such matters reveal abundance here. The causes may produce derangement, or mental disorder may be the result; this should be understood. Who can describe the power and the merit thereby attained? Therefore, the sutra states: Subhuti, you should know that this Dharma gateway is inconceivable. Its fruition is likewise inconceivable: This reveals that both the essence of that merit and its fruit are incalculable.

– The sutra states: “At that time, the Venerable Subhuti addressed the Buddha: World-Honored One! How should a bodhisattva who has generated the resolve for bodhi and seeks the unsurpassed fruit of Perfect Enlightenment abide? How should such a bodhisattva cultivate, and how should the mind be subdued?

The Buddha told the Venerable Subhuti: A bodhisattva who has generated the resolve for bodhi and seeks to attain the unsurpassed fruit of Perfect Enlightenment should give rise to this thought: ‘I should lead all beings to enter the realm of nirvana without remainder. After leading them in this way so that they all attain liberation, not a single being has actually been led to liberation.’ Why is this? Subhuti! If a bodhisattva has the notion of a being, the notion of a person, or the notion of one who lives a lifespan, then that one is not a bodhisattva. Why is this? Because in truth there is no dharma called ‘a bodhisattva who generates the resolve for bodhi and seeks to attain the unsurpassed fruit of Perfect Enlightenment.’”

– The Treatise states: From here onward is the fifteenth Abiding Place: at the time of realizing the Path, abandoning every kind of elation and agitation. In terms of the twelve kinds of obstacles that must be abandoned, this is the abandonment of self-appropriation.

The sutra states: The Venerable Subhuti addressed the Buddha: World-Honored One! How should a bodhisattva who has generated the resolve for bodhi abide, cultivate, and so forth?

Why is the initial question raised once again? When a bodhisattva is about to enter the realization of the Path, the bodhisattva personally perceives the supreme state and thinks: ‘I abide in this way, cultivate in this way, subdue my mind in this way, and I have led beings to attain liberation.’ To counteract this, the Venerable Subhuti asked how, at that time, one should abide, how one should cultivate, and how one should subdue the mind. The World-Honored One replied: One should give rise to such a thought, and so forth.

Furthermore, the sutra says: “Subhuti! If a bodhisattva has the notion of a sentient being, and so forth…” This reveals the grasping at self, whether manifest or latent. As when one says, “I am practicing the bodhisattva vehicle.” As a countermeasure to grasping at self, the sutra therefore says: “Subhuti! There is truly no dharma called a bodhisattva who gives rise to the mind of bodhi and seeks to attain unsurpassed perfect enlightenment.”

– The sutra states: “Subhuti! What do you think? When the Tathagata was in the presence of Dipankara Buddha, was there any dharma by which he attained unsurpassed bodhi?” Subhuti replied: “There was none, Blessed One! As I understand the meaning of what the Buddha has taught, when the Tathagata was in the presence of Dipankara Buddha, there was no dharma by which he attained unsurpassed bodhi.”

The Buddha said: “So it is! So it is! Subhuti!

There was truly no dharma by which the Tathagata, in the presence of Dipankara Buddha, attained unsurpassed bodhi. If there had been a dharma by which the Tathagata attained that bodhi, Dipankara Buddha would not have conferred upon the Tathagata the prediction: ‘In a future life, you will attain Buddhahood and be named Shakyamuni.’ Because there was truly no dharma by which unsurpassed bodhi could be attained, Dipankara Buddha conferred the prediction upon the Tathagata, saying: ‘Good man!

In a future life, you will realize Buddhahood and be named Shakyamuni.’ Why is this? Subhuti! That which is called the Tathagata is true suchness.

If anyone says, ‘The Tathagata attained unsurpassed bodhi,’ that person speaks falsely. Subhuti! There is truly no dharma by which the Buddha attained unsurpassed perfect enlightenment.

Subhuti! In the unsurpassed enlightenment attained by the Tathagata, there is neither truth nor falsehood. Therefore, the Tathagata says that all dharmas are Buddha-dharma.

Subhuti! That which is called all dharmas—all those dharmas are not all dharmas; therefore, they are called all dharmas.”

– The treatise states: From this point onward is the sixteenth abiding place: seeking instruction and transmission. According to the twelve kinds of obstacles that must be abandoned, this is the abandonment of failing to instruct and transmit.

The sutra says: “Subhuti! What do you think? When the Tathagata was in the presence of Dipankara Buddha, was there any dharma by which he attained unsurpassed perfect enlightenment?” and so forth.

The sutra further states: “Subhuti! If there had been a dharma by which the Tathagata attained unsurpassed bodhi, Dipankara Buddha would not have conferred upon the Tathagata the prediction: ‘In a future life, you will realize Buddhahood…’” What is the meaning of this? If the Dharma of bodhi could be expressed, as Dipankara Buddha had taught it, then the Tathagata would have attained bodhi at that very time, and Dipankara Buddha would not have conferred the prediction, saying, “The Tathagata will attain realization,” and so forth.

Because that Dharma cannot be expressed, the Tathagata did not attain bodhi at that time; therefore, the prediction was conferred upon him. This is its meaning, and it should be understood as such.

Furthermore, why can that Dharma not be expressed? The sutra states: “Subhuti! That which is called the Tathagata is true suchness.” Because suchness is pure, he is called the Tathagata. Because suchness cannot be expressed, it was taught in this way. Pure suchness is called true suchness, just as pure gold is called genuine gold. Alternatively, one might say: “In the presence of Dipankara Tathagata, he did not attain bodhi with respect to the Dharma. At a later time, the Blessed One personally realized bodhi.” In order to abandon that grasping, the sutra says: “Subhuti! If anyone says, ‘The Tathagata attained unsurpassed bodhi,’ that person speaks falsely.”

Furthermore, the sutra says: “Subhuti! In the unsurpassed enlightenment that was attained, words are neither true nor false.” This reveals that true suchness is nondual. What does “not true” mean? It refers to verbal expression. “Not false” means that bodhi is not devoid of the conventional expressions of the world. Therefore, the sutra says: “For this reason, the Tathagata says that all dharmas are Buddha-dharma.” What does this mean? It reveals that the dharma of all dharmas is pure suchness. Suchness is present in all dharmas. This is precisely its meaning.

Furthermore, the essence of the dharma within all those dharmas is unestablished, because the ultimate truth is established. Therefore, the sutra says: “Subhuti! That which is called all dharmas—all those dharmas are not all dharmas; therefore, they are called all dharmas.”

END OF VOLUME 2