金剛般若波羅蜜經論

The Sutra states: “Subhuti, suppose there were a person whose bodily form was wondrous and great.” Subhuti said: “World-Honored One, the wondrous and great body of a person spoken of by the Tathagata is not a great body; therefore, the Tathagata calls it a great body.”

The Buddha said: “Subhuti, a bodhisattva is likewise. If one says, ‘I shall liberate immeasurable sentient beings and cause them to attain liberation,’ one is not a bodhisattva.

The Buddha said: “Subhuti, what do you think? Is there actually any dharma called a bodhisattva?” Subhuti replied: “No, World-Honored One. There is actually no dharma called a bodhisattva. Therefore, the Buddha says that all dharmas are without sentient being, person, or life-holder.”

– The Treatise states: From here onward is the seventeenth abiding place: entry into the path of realization. The Sutra says, “Subhuti, suppose there were a person whose bodily form was wondrous and great,” and so forth. This reveals that, upon entering the path of realization, one attains wisdom and therefore abandons pride.

What is meant by attaining wisdom? There are two kinds of wisdom:

1. Wisdom that embraces the lineage.

2. Wisdom of equality.

Upon attaining wisdom, one is born into the house of the Tathagata and is assured of continuing the lineage of the Buddhas. This is the wisdom that embraces the lineage. By attaining this wisdom, one can attain the wondrous body.

Here, the wondrous body is the body in which the ultimate attainment has been accomplished, the body of perfected transformation of the basis. The great body is the body that embraces the bodies of all sentient beings. If, throughout the long night of samsara, one has aspired to be born into this house and has now been born there, one thereby attains that body. This is called the wisdom of equality of the wondrous body. Moreover, there are five causes and conditions of equality:

1. Equality with respect to what is coarse and unwholesome.

2. Equality in the selflessness of dharmas.

3. Equality corresponding to abandonment.

4. Equality corresponding to a mind free from seeking.

5. Equality of all bodhisattvas in realizing the path.

By attaining these, one attains the great body, the great body that embraces all sentient beings. Within this body, neither self nor other is established.

The Sutra says: “World-Honored One, the wondrous and great body of a person spoken of by the Tathagata is not a great body; therefore, the Tathagata calls it a great body,” and so forth. Within that wondrous body, the ultimate truth is established. This and the foregoing are called the attainment of wisdom.

What is meant by abandoning pride? The Sutra states: “Subhuti, a bodhisattva is likewise. If one says, ‘I shall liberate immeasurable sentient beings and cause them to attain liberation,’” and so forth. How may this be understood? If one gives rise to the thought, “I liberate sentient beings and cause them to attain liberation. I am a bodhisattva,” one should know that this is pride and that such a person is not a bodhisattva in the true sense. To reveal this, the Sutra says: “Therefore, the Buddha says that all dharmas are without sentient being,” and so forth. If a bodhisattva entertains a conception of sentient beings, that bodhisattva does not attain the wondrous body or the great body.

– The Sutra states: “Subhuti, if a bodhisattva says, ‘I adorn a Buddha-land,’ that person is not called a bodhisattva. Why? The adornment of a Buddha-land spoken of by the Tathagata is not adornment; therefore, it is called the adornment of a Buddha-land. Subhuti, if a bodhisattva thoroughly comprehends the selflessness of persons and the selflessness of dharmas, the Tathagata calls that person a true bodhisattva.”

– The Treatise states: From here onward is the eighteenth abiding place: aspiring upward to the Buddha-stage. One should know that this stage has six kinds of perfection, which fully encompass the transformation of the basis:

1. Perfection of a pure land.

2. Perfection of unsurpassed purity of vision and wisdom.

3. Perfection of mastery of merit.

4. Perfection of body.

5. Perfection of speech.

6. Perfection of mind.

Concerning the samadhi of the perfection of a pure land, the Sutra states: “Subhuti, if a bodhisattva says, ‘I adorn a Buddha-land,’ that person is not called a bodhisattva,” and so forth. This concerns the part dealing with the conduct and views that have been transformed. To eliminate these, the ultimate truth is established; hence the Sutra says: “It is not adornment; therefore, it is called the adornment of a Buddha-land.”

Moreover, the Sutra states: “Subhuti, if a bodhisattva thoroughly comprehends the selflessness of persons and the selflessness of dharmas.” This speaks of two kinds of selflessness: the selflessness of persons and the selflessness of dharmas.

Furthermore, the Sutra states: “The Tathagata calls that person a bodhisattva.” Such a bodhisattva has two kinds of correct awakening regarding those two kinds of selflessness. What does this reveal?

To say, “I accomplish,” is the grasping at a personal self. To adorn a land is the grasping at a self in dharmas. Such a person is not a bodhisattva.

– The Sutra states: “Subhuti, what do you think? Does the Tathagata possess the physical eye?” Subhuti replied: “Yes, World-Honored 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, World-Honored 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, World-Honored 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, World-Honored 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, World-Honored One. The Tathagata possesses the Buddha eye.”

The Buddha said: “Subhuti, what do you think? Does the Buddha speak of the sands that are present in the Ganges as sands?” Subhuti replied: “Yes, World-Honored One. The Tathagata speaks of them as sands.”

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 many?” Subhuti replied: “Those worlds would be exceedingly many, World-Honored One.” The Buddha told the Venerable Subhuti: “Among all the sentient beings in that number of worlds, however many kinds of abiding minds they possess, the Tathagata knows them all. Why? Because the Tathagata says that all abiding minds are not abiding minds; therefore, they are called abiding minds. Why? Subhuti, the past mind cannot be apprehended, the present mind cannot be apprehended, and the future mind cannot be apprehended.”

– The Treatise states: From here onward is the second perfection among the six perfections of the Buddha-stage: the perfection of unsurpassed purity of vision and wisdom. The Sutra states: “Subhuti, what do you think? Does the Tathagata possess the physical eye?” and so forth. Here there are two kinds:

1. Purity of vision.

2. Purity of wisdom.

The Tathagata does not possess only the wisdom eye. To reveal the supreme purity of knowledge and vision, the five kinds of eyes are shown. Were it otherwise, one would seek only the purity of vision belonging to the wisdom eye. In brief, four categories of eyes are described here:

1. Those encompassed by form.

2. That encompassed by the ultimate truth.

3. That encompassed by conventional truth.

4. That encompassed by all modes and everything that is to be known.

Those encompassed by form are further of two kinds: the realm of ordinary nature and the realm of cultivation. These constitute the coarse sphere of the five eyes; therefore, the first, encompassed by form, is the power of wisdom regarding the ultimate truth. Worldly wisdom operates together with non-erroneous understanding; hence that encompassed by the ultimate truth is placed before it.

Here, it is for the sake of those to whom the Dharma is taught. If that Dharma is established for their sake, this wisdom is called the Dharma eye. The effortless wisdom of all modes regarding everything that is to be known is called the Buddha eye.

These are called purity of vision. As the Sutra says, “Subhuti, what do you think? The sands that are present in the Ganges,” and so forth: this is purity of wisdom.

Here, “abiding minds” means the minds of the three times. “However many kinds” should be understood as two kinds: defiled and pure, namely, the mind accompanied by desire and the mind free from desire. “Times” refers to divisions such as past and so forth.

Within these two kinds, the ultimate truth is established; hence the Sutra says: “The Tathagata says that all abiding minds are not abiding minds,” up to “The past mind cannot be apprehended,” and so forth.

Here, the past mind cannot be apprehended because it has ceased. The future mind cannot be apprehended because it does not yet exist. The present mind cannot be apprehended in the ultimate truth.

Because what accords with realization must be known, vision is established. Because those sentient beings are to be taught so that their minds become quiescent, wisdom is established. Within the purity of wisdom, it is said that abiding mind is not abiding mind. Why, then, within purity of vision is it not said that an eye is not an eye? Because purity of vision and wisdom belong to a single abiding place, and the ultimate truth is established only afterward; therefore, the former is also accomplished.

– The Sutra states: “Subhuti, what do you think? If someone were to fill the trichiliocosm with the seven treasures and give them in charity, would that good man or good woman, because of those causes and conditions, acquire much merit?” Subhuti replied: “Yes, World-Honored One. Because of those causes and conditions, these people would acquire exceedingly abundant merit.” The Buddha said: “So it is! So it is! Subhuti, because of those causes and conditions, those good men and good women acquire a great accumulation of merit. If an accumulation of merit truly existed, the Tathagata would not speak of an accumulation of merit as an accumulation of merit.”

– The Treatise states: From here onward is the third perfection: the perfection of mastery of merit. As the Sutra says: “Subhuti, what do you think? If someone were to fill the trichiliocosm with the seven treasures,” and so forth. Here too the ultimate truth is established; hence the Sutra says: “Subhuti, if an accumulation of merit truly existed,” and so forth.

– The Sutra states: “Subhuti, what do you think? Can the Buddha be seen by means of the perfection of the form-body?” Subhuti replied: “No, World-Honored One. The Tathagata should not be seen by means of the form-body. Why? The perfection of the form-body spoken of by the Tathagata is not the perfection of the form-body; therefore, the Tathagata calls it the perfection of the form-body.”

The Buddha said: “Subhuti, what do you think? Can the Tathagata be seen by means of the perfection of the marks?” Subhuti replied: “No, World-Honored One. The Tathagata should not be seen by means of the perfection of the marks. Why? The perfection of the marks spoken of by the Tathagata is not perfection; therefore, the Tathagata calls it the perfection of the marks.”

– The Treatise states: From here onward is the fourth perfection: the perfection of body. Here there are again two kinds:

1. Perfection of physical beauty.

2. Perfection of the marks.

To clarify the perfection of physical beauty, the Sutra says: “Subhuti, what do you think? Can the Buddha be seen by means of the perfection of the form-body?” and so forth. Here too the ultimate truth is established; hence the Sutra states: “The Tathagata says that it is not perfection,” and so forth.

To clarify the perfection of the bodily marks, the Sutra states: “Subhuti, what do you think? Can the Tathagata be seen by means of the perfection of the marks?” and so forth.

– The Sutra states: “The Buddha said: ‘Subhuti, what do you think? Do you suppose that the Tathagata entertains the thought, “I have a Dharma to teach”? Do not think in this way. Why? If someone says that the Tathagata teaches a Dharma, that person slanders the Buddha and is unable to understand what the Tathagata has taught. Why? Subhuti, in 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: From here onward is the fifth perfection: the perfection of speech. The Sutra says: “Subhuti, what do you think? Do you suppose that the Tathagata gives rise to the thought, ‘I have a Dharma to teach’?” and so forth. Here, to establish the ultimate truth, the Sutra says: “In the Tathagata’s teaching of the Dharma, that teaching of the Dharma,” and so forth.

– The Sutra states: “At that time, the Venerable Subhuti said to the Buddha: ‘World-Honored One, if there are sentient beings in a future age who hear this Dharma taught, will they be able to give rise to a mind of faith?’ The Buddha replied: ‘Those sentient beings are neither sentient beings nor not sentient beings. Why? Those whom the Tathagata speaks of as sentient beings are not sentient beings; therefore, they are called sentient beings.’”

– The Treatise states: From here onward is the sixth perfection: the perfection of mind. Within this perfection of mind there are again six kinds:

1. Foundation of mindfulness.

2. Correct awakening.

3. Establishing the great benefit of the Dharma.

4. Embracing the Dharma-body.

5. Not abiding in samsara or nirvana.

6. Pure conduct and abiding.

One should know that, regarding the foundation of mindfulness within the perfection of mind, the Sutra says: “World-Honored One, if there are sentient beings in a future age who hear this Dharma taught, will they be able to give rise to a mind of faith?” and so forth. This passage reveals how sentient beings are the object of the World-Honored One’s foundation of mindfulness.

“Those sentient beings are not sentient beings” refers to the ultimate truth.

“Nor are they not sentient beings” refers to conventional truth.

Such a person is supremely rare: this reveals the ultimate truth and its distinctive correspondence. This passage is as previously explained.

– The Sutra states: “The Buddha said: ‘Subhuti, what do you think? Has the Tathagata attained the fruit of unsurpassed bodhi?’ Subhuti replied: ‘No, World-Honored One, for there is not even the slightest dharma called the Tathagata’s attainment of the fruit of unsurpassed bodhi.’

The Buddha said: ‘So it is! So it is! Subhuti, with regard to the fruit of unsurpassed bodhi, I have not even the slightest dharma that can be attained. Therefore, it is called the fruit of unsurpassed bodhi.

Furthermore, Subhuti, this Dharma is equal, with neither high nor low; therefore, it is called the fruit of unsurpassed bodhi. Because there is no sentient being, person, or life-holder, the fruit of unsurpassed bodhi is attained. Subhuti, what are called wholesome dharmas are spoken of by the Tathagata as not wholesome dharmas. Therefore, they are called wholesome dharmas.’”

– The Treatise states: From here onward is the second part, concerning correct awakening within the perfection of mind. The Sutra says: “Subhuti, what do you think? Has the Tathagata attained the fruit of unsurpassed bodhi?” and so forth.

Here, “there is no dharma” means freedom from the fault of the view of existence.

Having revealed bodhi and the path to bodhi, its meaning further reveals that bodhi has two causes and conditions: it is unsurpassed, and it is complete and perfect awakening. Regarding the former, the Sutra states: “There is not even the slightest dharma of anuttara that the Tathagata has attained.” This explains “unsurpassed,” revealing the intrinsic characteristic of bodhi and the characteristic of liberation belonging to bodhi. Here, there is not even a mote that can be regarded as a dharma having intrinsic nature; therefore, one should know that it can neither be apprehended nor truly exist. The Sutra says: “Furthermore, Subhuti, this Dharma is equal.” This explains complete and perfect awakening and reveals the equality of those who attain bodhi.

Here, “equal” means that, through the Dharma of bodhi, one is known as a Buddha.

The Sutra says, “with neither high nor low,” revealing that, in the ultimate truth, the lifespan of all Buddhas is equal, with neither high nor low.

The Sutra says: “Because there is no sentient being, person, or life-holder, the equal fruit of unsurpassed bodhi is attained.” This reveals bodhi as equal with respect to the dharmas of samsara.

The Sutra says: “By cultivating all wholesome dharmas, the fruit of unsurpassed bodhi is attained.” This reveals the path to bodhi.

The Sutra says: “What are called wholesome dharmas are spoken of by the Tathagata as not wholesome dharmas. Therefore, they are called wholesome dharmas.” This establishes the characteristic of the ultimate truth.

– The Sutra states: “Subhuti, suppose someone were to give in charity a mass of the seven treasures equal to all the kings of mountains, Mount Sumerus, present within the trichiliocosm; and suppose another person were to receive and retain, read and recite, and explain to others even so little as a four-line verse from this Prajnaparamita Sutra. The merit thereby attained would vastly surpass the former merit. The former merit would not equal one hundredth, one thousandth, one hundred-thousand-millionth, and so forth, of it; indeed, neither calculation nor analogy could fully express the measure of that merit.

Subhuti, what do you think? Do you suppose that the Tathagata gives rise to the thought, ‘I liberate sentient beings’? Do not hold such a view. Why? There are actually no sentient beings whom the Tathagata liberates. The Buddha said: ‘Subhuti, if there actually were sentient beings whom the Tathagata liberated, the Tathagata would possess the marks of self, person, sentient being, and life-holder. Subhuti, what the Tathagata speaks of as a self is not a self, yet deluded ordinary people give rise to the notion that a self exists. Those called deluded ordinary people who arise are spoken of by the Tathagata as not arising; therefore, they are called deluded ordinary people who arise.’”

– The Treatise states: From here onward is the third part: establishing the great benefit of the Dharma within that perfection of mind. As the Sutra says: “All the kings of mountains, Mount Sumerus, present within the trichiliocosm,” and so forth. Here, to establish instruction in the ultimate truth, the Sutra states: “Do you suppose that the Tathagata gives rise to the thought, ‘I liberate sentient beings’?” and so forth.

Furthermore, the Sutra says: “The Tathagata would possess the marks of self, person, sentient being, and life-holder,” and so forth. What does this mean? The Tathagata knows the sphere of experience just as it is. Therefore, if sentient beings existed, the Tathagata would be grasping at a self; or, though no self actually exists, it would be said that he grasped at a self. To abandon this attachment, the Sutra says: “Subhuti, what the Tathagata speaks of as a self is not a self,” and so forth. Thus, only childish ordinary people grasp in this manner; hence the Sutra states: “Those called deluded ordinary people who arise are spoken of by the Tathagata as not arising; therefore, they are called deluded ordinary people who arise.”

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

The Buddha said: “So it is! So it is! Subhuti, the Tathagata cannot be seen by means of the perfected marks.

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

At that time, the World-Honored 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.

“Subhuti, what do you think? Can the Tathagata attain the fruit of unsurpassed bodhi by means of the perfected marks? Subhuti, do not give rise to the thought that the Tathagata attains the fruit of unsurpassed bodhi by means of the perfected marks.”

– The Treatise states: From here onward is the fourth part: embracing the Dharma-body within the perfection of mind. As the Sutra says: “Subhuti, what do you think? Can the Tathagata be seen by means of the perfected marks?” and so forth.

Here, the first verse reveals that which should not be seen and cannot be seen. Why can it not be seen? Because such modes of seeing belong to conventional truth. “That person follows a false path”: concentration is called stillness; because one has attained dhyana, one is called quiescent, a quiescent person. Moreover, dhyana is called contemplative cultivation. Within it, contemplation belongs to the mental faculty, while cultivation belongs to consciousness. Thus, “quiescent” refers to awareness and consciousness; one should know that these belong to conventional truth. “That person cannot see” means that the person has proceeded according to conventional truth.

The second verse reveals what that person should not see and the reason it should not be seen. These are respectively its first and subsequent parts. The verse says: “The Buddha should be seen by means of Dharma,” where Dharma means suchness. What is the reason? The verse states: “The Dharma is the body of the Guiding Teacher.” With suchness as the condition, the pure bodies of the Buddhas arise. That body cannot be seen; only Dharma should be seen, and that person cannot see it. For what further reason can it not be seen? Because the characteristic of the suchness of that Dharma is not known through verbal expression but is known only through direct realization.

“Not through verbal expression” means that it cannot be truly seen or known. To reveal this meaning, the verse says:

The essence of Dharma cannot be seen;

That consciousness cannot know it.

At this abiding place, it is revealed that the Tathagata should be seen through the Dharma-body, not through the perfection of the marks. If so, although the Tathagata should not be seen by means of the perfected marks, the perfected marks might nevertheless be regarded as a cause for attaining the fruit of unsurpassed bodhi. To abandon this attachment, the Sutra says: “Subhuti, what do you think? Can the Tathagata attain the fruit of unsurpassed bodhi by means of the perfected marks? Subhuti, do not give rise to such a thought.” This meaning clarifies that the essence of the perfected marks is not bodhi, nor are the perfected marks used as its cause, because the marks have the intrinsic nature of form.

– The Sutra states: “Subhuti, if you give rise to this thought: ‘A bodhisattva who generates the mind of bodhi and seeks the fruit of unsurpassed perfect awakening proclaims the annihilation of dharmas,’ Subhuti, do not give rise to such a thought. Why? A bodhisattva who generates the mind of bodhi and seeks the fruit of unsurpassed perfect awakening does not proclaim the annihilation of any dharma. Subhuti, suppose good men or good women were to fill worlds as numerous as the sands of the Ganges with the seven treasures and give them in charity. If, again, a bodhisattva knows that all dharmas are selfless and attains the patience regarding the non-arising of dharmas, the merit of this bodhisattva would far surpass the merit attained in the former case. Subhuti, this is because bodhisattvas do not grasp at merit.”

Subhuti said to the Buddha: “World-Honored One, bodhisattvas do not grasp at merit.”

The Buddha said: “Subhuti, bodhisattvas accept merit but do not grasp at merit. Therefore, bodhisattvas receive merit.”

– The Treatise states: From here onward is the fifth part: not abiding in samsara or nirvana within the perfection of mind. Here there are two aspects:

1. Not abiding in nirvana.

2. Not abiding in samsara.

Concerning not abiding in nirvana, the Sutra says: “Subhuti, if you give rise to this thought: ‘A bodhisattva who generates the mind of bodhi and seeks the fruit of unsurpassed perfect awakening proclaims the annihilation of dharmas,’” and so forth. Here the Sutra says: “One does not proclaim the annihilation of any dharma.” This means that, comprehending dharmas just as they abide, one does not annihilate the reflected appearances of all samsara.

Having mastery with respect to nirvana, one carries out deeds that benefit sentient beings. This prevents the path of total quiescence and reveals non-abiding in nirvana. If one does not abide in nirvana, one might then have to undergo the suffering and afflictions of samsara.

To abandon this attachment, non-abiding in the cycle of existence is revealed; hence the Sutra states: “Subhuti, suppose good men or good women were to fill worlds as numerous as the sands of the Ganges with the seven treasures and give them in charity,” and so forth.

Here, what is meant by the Sutra’s words “selflessness” and “patience regarding the non-arising of dharmas”?

Because the Tathagata attains mastery over conditioned dharmas, there is no self. Furthermore, those dharmas of samsara are not born through the power of afflictions and karma; therefore, they are non-arising. This is called selflessness. How is non-arising revealed here? As stated, one who gathers other merit can remain within samsara without undergoing suffering and affliction. How much more, then, will a bodhisattva who has attained patience regarding the selflessness and non-arising of dharmas produce merit surpassing that person’s? The Sutra says: “Subhuti, this is because bodhisattvas do not grasp at merit.” This reveals non-abiding in samsara, for to abide in samsara is to accept an accumulation of merit.

Furthermore, the Sutra states: “Subhuti said to the Buddha: ‘World-Honored One, bodhisattvas do not grasp at merit.’” What does this mean? Because elsewhere the World-Honored One said that an accumulation of merit should be accepted, the Sutra states: “The Buddha said: ‘Subhuti, bodhisattvas accept merit but do not grasp at merit. Therefore, bodhisattvas receive merit.’” This reveals skillful means: merit should be accepted but not grasped.

To accept is to speak of its existence. To grasp is to cultivate that path. Neither the accumulation of merit nor its fruit should be attached to.

– The Sutra states: “Subhuti, if someone says that the Tathagata goes or comes, stands or sits, or lies down, that person has not understood the meaning of what the Tathagata taught. Why? The Tathagata comes from nowhere and goes nowhere; therefore, he is called the Tathagata.”

– The Treatise states: From here onward is the sixth part: pure conduct and abiding within the perfection of mind.

Here one should know that there are again three kinds:

1. Conduct and abiding in deportment.

2. Contemplation of name and form, revealing mastery in conduct and abiding.

3. Undefiled conduct and abiding.

To clarify conduct and abiding in deportment, the Sutra states: “Subhuti, if someone says that the Tathagata goes or comes,” and so forth.

Here, conduct means going and coming. Abiding means the remaining forms of deportment.

– The Sutra states: “Subhuti, suppose a good man or good woman were to pulverize the trichiliocosm into fine particles, and then further pulverize that many worlds of fine particles into asamkhya fine particles. Subhuti, what do you think? Should the number of those fine particles be considered great?” Subhuti replied: “The number of those fine particles would be exceedingly great, World-Honored One. Why? If that number of fine particles truly existed, the Buddha would not speak of them as fine particles. Why? The fine particles spoken of by the Buddha are not fine particles; therefore, the Buddha calls them fine particles of worlds. The trichiliocosm spoken of by the Tathagata is not a world; therefore, the Tathagata calls it the trichiliocosm. Why? If a world truly existed, it would be a single composite mark. The single composite mark spoken of by the Tathagata is not a composite mark; therefore, the Tathagata calls it a single composite mark.” The Buddha said: “Subhuti, that single composite mark is inexpressible. It is only because ordinary people greedily cling to things. Why? Subhuti, if someone says, ‘The Buddha has taught the views of self, person, sentient being, and life-holder,’ what do you think? Has that person spoken correctly?” Subhuti replied: “No, World-Honored One. Why? World-Honored One, the views of self, person, sentient being, and life-holder spoken of by the Tathagata are not the views of self, person, sentient being, and life-holder; therefore, they are called the views of self, person, sentient being, and life-holder. Subhuti, a bodhisattva who generates the mind of bodhi and seeks the fruit of unsurpassed perfect awakening should know all dharmas in this way, see them in this way, believe them in this way, and not abide in the marks of dharmas in this way. Why? Subhuti, what are called the marks of dharmas are spoken of by the Tathagata as not the marks of dharmas; therefore, they are called the marks of dharmas.”

– The Treatise states: From here onward, mastery in conduct and abiding with respect to the body of name and form is clarified. As the Sutra says: “Subhuti, suppose a good man or good woman were to pulverize the trichiliocosm into fine particles,” and so forth. Here, the method of pulverization is precisely the method of seeing nothing. Its clarification is as previously explained and should be understood accordingly. The Sutra states: “The number of those fine particles would be exceedingly great, World-Honored One.” This speaks of the method of pulverization. The Sutra says: “If that number of fine particles truly existed, the Buddha would not speak of them as a number of fine particles,” and so forth. This is the method of seeing nothing. What does this mean? If the number of fine particles existed in the ultimate truth, the World-Honored One would not say that they were not a number. The Sutra states: “The number of fine particles spoken of by the Buddha is not a number of fine particles; therefore, the Buddha calls it a number of fine particles.” This is because the essence of that aggregate is not established. Were it otherwise, even without saying so, it would naturally be known as an aggregate; for what reason, then, would it need to be stated? The Sutra states: “The trichiliocosm spoken of by the Tathagata,” and so forth. This is the method of seeing nothing. Here, the body of names is clarified, as previously explained, and should be understood accordingly.

Here, “world” clarifies the world of sentient beings. That world is designated only as a body of names. The Sutra states: “If a world truly existed, it would be a single composite mark.” Here both the world and the realm of fine particles are indicated together; thus there are two kinds of grasping:

1. Grasping as a unity.

2. Grasping as differentiated.

The existence of the class of sentient beings and of the world of sentient beings is grasping as a unity. The existence of fine particles is grasping as differentiated, because one grasps the assembled number of fine particles. The Sutra says: “The single composite mark spoken of by the Tathagata is not a single composite mark,” and so forth.

Here the Elder Subhuti establishes the ultimate truth. To confirm this meaning, the World-Honored One states in the Sutra: “A single composite mark is inexpressible,” and so forth. What does this reveal?

According to worldly speech, it is said to exist; but that grasping is examined from the standpoint of the ultimate truth, and therefore the dharma is inexpressible. Childish ordinary people grasp it according to verbal expression, not according to the ultimate truth. The method of seeing nothing has been explained, but its clarifying meaning has not yet been stated.

When entering the corresponding samadhi of seeing nothing, there is no discrimination. This concerns that which is not discriminated, the person who does not discriminate, the dharma not discriminated, and the method of non-discrimination. Why is there no discrimination?

This will be explained fully below. The Sutra states: “Subhuti, if someone says, ‘The Buddha has taught the views of self,’” and so forth. This jointly reveals that which is not discriminated.

How is this revealed? The Tathagata calls what non-Buddhist schools speak of as self “the view of self,” thereby establishing the selflessness of persons. Furthermore, by saying that this view of self exists, the selflessness of dharmas is established.

If that view of self exists and belongs to the category of views, the bodhisattva contemplates it in this manner; but when entering the corresponding samadhi, discrimination no longer remains. This contemplation itself is the method of entry.

The Sutra says: “Subhuti, a bodhisattva who generates the mind of bodhi and seeks the fruit of unsurpassed perfect awakening.” This reveals non-discrimination with regard to the person. The Sutra states: “With regard to all dharmas.” This reveals which dharmas are not discriminated.

The Sutra says: “One should know in this way, see in this way, and believe in this way.” This reveals superior mind and superior wisdom, as well as the knowledge, vision, and resolute understanding within non-discrimination. Here, wisdom that relies upon calming should know, while wisdom that relies upon insight should see. These two rely upon samadhi and therefore bring resolute understanding. Through mastery of samadhi, one clearly comprehends the internally based cognitive image; this is called resolute understanding.

The Sutra says: “In this way, one does not abide in the marks of dharmas.” This precisely reveals non-discrimination. The Sutra states: “What are called the marks of dharmas are spoken of by the Tathagata as not the marks of dharmas; therefore, they are called the marks of dharmas.” This reveals the distinctive meaning and the corresponding meaning within the marks of dharmas, as previously explained. In the same manner, the method of corresponding samadhi in all abiding places should also be understood. Aspiration and the restraint of distraction are the two aspects previously set forth. Since there is no further meaning, the method is not explained again.

– The Sutra states: “Subhuti, suppose a great bodhisattva were to fill immeasurable asamkhya worlds with the seven treasures and give them in charity. If, again, a good man or good woman who has generated the bodhisattva mind were to receive and retain, read and recite, and explain to others even so little as a four-line verse from this Prajnaparamita Sutra, the merit thereby attained would surpass that of the former case by immeasurable asamkhya times.

How should one explain it to others? By not calling it an explanation, it is called an explanation:

All conditioned dharmas

Are like stars, a cataract, a lamp, and an illusion;

Like dew, bubbles, a dream, lightning, and clouds.

They should be contemplated in this way.”

– The Treatise states: From here onward is the third part, concerning undefiled conduct and abiding. Here there are two kinds:

1. Undefiled teaching of the Dharma.

2. Undefiled coursing in the cycle of existence.

To explain the undefiled teaching of the Dharma, the Sutra says: “Subhuti, suppose a great bodhisattva were to fill immeasurable asamkhya worlds with the seven treasures,” and so forth. What does this reveal? Because such great benefit is attained, one should certainly explain it; explaining it in this manner is free from defilement.

The Sutra states: “How should one explain it to others? By not calling it an explanation, it is called an explanation.” What does this mean? It reveals that the Dharma itself is inexpressible and therefore is not explained.

Yet because its nature can be indicated, it is explained in this manner. Were it otherwise, the teaching would be defiled because its meaning would be inverted. Moreover, when one teaches in this way, one does not seek faith, reverence, and so forth; this too is an undefiled teaching of the Dharma.

To explain undefiled coursing in the cycle of existence, the verse says:

All conditioned dharmas

Are like stars, a cataract, a lamp, and an illusion, and so forth.

This verse reveals four characteristics of conditioned phenomena:

1. The characteristic of intrinsic nature.

2. The characteristic of the state in which they abide.

3. The characteristic of conforming to faults.

4. The characteristic of conforming to deliverance.

Here, the characteristic of intrinsic nature is the common characteristic of vision and consciousness. This characteristic should be seen as like the light of a star. Why? Because that light is present in the darkness of ignorance, but absent in the brightness of wisdom. The personal view of self and dharmas should be seen as like a diseased cataract. Why? Because it grasps what is meaningless. Consciousness should be seen as like a lamp. Why? Because craving moistens the conditions of grasping, causing it to blaze ever more fiercely. Here, attachment is the characteristic of the state in which phenomena abide. Because it is a state of attachment to an inverted sphere of experience, that sphere should be seen as like an illusion. Why? Because of inverted vision.

Here, the characteristic of conforming to faults is conformity with impermanence and so forth. The analogy of dew reveals that the essence of the characteristic does not exist because it conforms to impermanence. The analogy of bubbles reveals conformity with the nature of suffering, because feeling is like a bubble; or because all feeling is suffering on account of the three sufferings that accompany it, as should be understood. When suffering arises, there is the suffering of suffering. When it is destroyed, there is the suffering of change. Because these are inseparable, there is the suffering of conditioned existence. Furthermore, in the fourth dhyana and the formless realms, a feeling that is neither painful nor pleasant is established and considered superior.

Here, the characteristic of conforming to deliverance is conformity with the selflessness of persons and dharmas. Because deliverance is attained through the convergence of conditions, selflessness is said to be regarded as deliverance. “Conforming” refers to the activities of the past and so forth. The analogy of a dream reveals past activity, for it is like a dream because it is an object remembered in the mind.

The present is like lightning because it does not remain for long.

The future is like clouds because those coarse and unwholesome seeds resemble empty space and lead the mind to arise.

Having thus understood the arising and transformation of activities throughout the three times, one thoroughly comprehends selflessness. This reveals the characteristic of conforming to deliverance.

– The Sutra states: “When the Buddha had finished teaching this Sutra, the Elder Subhuti, together with the bhiksus, bhiksunis, upasakas, upasikas, great bodhisattvas, and all the devas, humans, asuras, gandharvas, and others of the world, heard what the Buddha had taught. They all rejoiced exceedingly, faithfully accepted it, and respectfully practiced it.”

– The Treatise states in verse:

If, on hearing such a meaning,

One does not awaken to the Mahayana,

I deem one more insensible than stone,

Ultimately devoid of any cause.

Inferior people, faced with profound Dharma,

Can neither know nor believe it.

Such people are numerous in the world;

Therefore, the Dharma falls into desolation.

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