金剛般若論

Nothing surpasses the arising of the Buddha-Dharma,

Revealing the Dharma realm is foremost.

Vajra, hard to destroy, unites words and meanings;

No noble being can penetrate it.

This concise Vajra Paramita,

Whose very name proclaims its power,

Was taught by the Wise One in doctrine and meaning;

Having heard it, they transmitted it and taught it to us.

I take refuge in all the Awakened Ones,

And with an upright mind bow my head in homage.

I shall diligently establish its meaning,

Explaining it in succession for myself and others.

Once the seven “Statements of Meaning” have been established, this Prajnaparamita is thereby established. The seven Statements of Meaning are:

1. The lineage is not severed.

2. The arising of the aspects of practice.

3. The presentation of the abiding places of practice.

4. Counteraction.

5. Freedom from error.

6. The presentation of the grounds.

7. The establishment of the title.

Because these seven Statements of Meaning are established from within the Prajnaparamita Sutra, they are called Statements of Meaning. The first six Statements of Meaning reveal and indicate the ultimate objects of a bodhisattva’s practice. The seventh Statement of Meaning elucidates the establishment of this Dharma gateway.

This should be understood accordingly. This Prajnaparamita circulates in the world so that the lineage of the Buddha may remain unbroken. In order to reveal the meaning of ensuring that the lineage of the Buddha will remain unbroken, the Elder Subhuti said at the very outset: “How rare, O Blessed One!

Why has the Tathagata, through the supreme skill in embracing and sustaining, embraced and sustained all the great bodhisattvas who are present, and so forth?” Here, “skill in embracing and sustaining” means that, when the Buddha attained perfect awakening and turned the Dharma wheel, the bodhisattvas who had been brought to maturity were established through five meanings concordant with the bodhisattva Dharma.

Entrustment means that, when the Buddha entered parinirvana, those bodhisattvas who had been embraced and sustained were likewise established through those five meanings. These two—skill in embracing and sustaining, and entrustment—reveal that the lineage is not severed. (The first Statement of Meaning)

– The arising of the aspects of practice (the second Statement of Meaning): As the sutra states: “How should a bodhisattva abide?” and so forth.

“A bodhisattva should abide” refers to aspiration and resolve.

“Should cultivate” means to be conjoined with samapatti (right concentration).

“Should subdue the mind” means to discipline all distraction.

Here, aspiration means presently seeking. Resolve means mentally contemplating that which is sought.

To be conjoined with samapatti means the nonconceptual samadhi.

To discipline all distraction means that, if the mind in that samapatti becomes scattered, one restrains it and causes it to abide once again.

The first statement reveals the path of gathering and retaining. The second statement reveals the accomplishment of the path. The third statement clarifies the path’s freedom from error.

– The presentation of the abiding places of practice (the third Statement of Meaning): This means elucidating the abiding places of the aforementioned arising of the aspects of practice. Here, eighteen kinds should further be known. They are:

1. Generating the mind of awakening.

2. Practice conjoined with the paramitas.

3. Wishing to attain the Form Body.

4. Wishing to attain the Dharma Body.

5. Attaining superior qualities on the path of cultivation without arrogance.

6. Not being separated from the appearance of a Buddha in the world.

7. Vowing to purify the Buddha-land.

8. Bringing sentient beings to maturity.

9. Forsaking conformity with the distractions of non-Buddhist treatises.

10. With regard to the Form Body and the bodies of sentient beings, maintaining what accords with contemplation in order to clarify the corresponding practice.

11. Making offerings to and attending upon the Tathagata.

12. Forsaking all gain and support, as well as every kind of fatigue, deprivation, and oppression that causes diligence not to arise or to regress.

13. Enduring suffering.

14. Forsaking attachment to the flavor of tranquility.

15. At the time of realizing the path, forsaking all elated agitation.

16. Seeking instruction and transmission.

17. Realizing the path.

18. Beyond these, seeking to attain the ground of Buddhahood.

These are the eighteen abiding places. In these, a bodhisattva should abide in this way in order to lead all sentient beings to nirvana. Having generated the mind of awakening, one cultivates practices conjoined with the paramitas.

In order to attain the Tathagata’s Form Body and Dharma Body, one gives rise to joyful aspiration and should forsake every mental obstruction to realizing the path. Having relinquished arrogance, elated agitation, and so forth within the mind, one seeks instruction and exhortation in order to realize the path, after which one will certainly realize it. All that lies beyond this is the quest to attain the ground of Buddhahood.

This sequence proceeds in this manner. Here, because it concerns generating the mind of awakening, the sutra states: “That bodhisattva should generate such a mind,” and so forth. Because it concerns practice conjoined with the paramitas, the sutra states: “A bodhisattva should practice giving without abiding in anything,” and so forth.

Because it concerns the wish to attain the Form Body, the sutra says: “Subhuti, what do you think? Should the Tathagata be seen by means of the complete marks?” and so forth.

The Dharma Body is further of two kinds: 1. The Dharma Body of verbal teaching. 2. The Dharma Body of realization.

This Dharma Body of realization is also of two kinds: 1. The aspect of wisdom. 2. The aspect of merit.

The Dharma Body of verbal teaching means the sutras and so forth. Because one wishes to attain this Dharma Body, the sutra says: “Blessed One, if there are sentient beings in a future age,” and so forth.

A conception of the meaning that is not inverted is a true conception. It should be known that grasping the meaning merely according to the words spoken is not a true conception.

Because one wishes to attain the wisdom aspect of the Dharma Body, the sutra states: “Is there any dharma through which the Tathagata attained the fruit of unsurpassed, complete, perfect awakening?” and so forth. Because one wishes to attain the merit aspect of the Dharma Body, the sutra states: “If, throughout this trichiliocosm,” and so forth.

Because one attains superior qualities on the path of cultivation without arrogance, the sutra states: “Does the srota-apanna entertain the thought,” and so forth.

Because one is never separated from the time when a Buddha appears in the world, the sutra says: “Was there any dharma through which the Tathagata, while in the presence of Dipankara Buddha,” and so forth.

Because one vows to purify the Buddha-land, the sutra says: “Subhuti, if someone were to say, ‘The Tathagata has accomplished the adornment of a land,’” and so forth.

In order to bring sentient beings to maturity, the sutra says: “Subhuti, suppose there were a man,” and so forth.

In order to forsake conformity with the distractions of non-Buddhist treatises, the sutra states: “Subhuti, what do you think? If there were as many Ganges Rivers as there are grains of sand in the Ganges River,” and so forth.

Because, with regard to the Form Body and the bodies of sentient beings, one always maintains the middle contemplation and clarifies the corresponding practice, the sutra says: “Subhuti, suppose there were as many motes of dust as exist throughout the trichiliocosm,” and so forth.

In order to make offerings to and attend upon the Tathagata, the sutra says: “Subhuti, what do you think? Should the Tathagata, the Worthy One, the Perfectly Awakened One, be seen by means of the thirty-two marks of a great man?” and so forth.

In order to forsake all gain and support, as well as every kind of fatigue, deprivation, and oppression that causes one either to regress from diligence or not to arouse it, the sutra states: “Subhuti, if a woman or a man were to relinquish as many bodies as there are grains of sand in the Ganges River,” and so forth. Here, the body experiences fatigue and the mind experiences oppression. Because of these two, one either loses and regresses from that diligence or fails to arouse it.

In order to endure suffering, the sutra says: “When the Tathagata practiced the Perfection of Patience,” and so forth.

In order to relinquish craving for the flavor of tranquility, the sutra states: “Subhuti, if a woman or a man accepts and retains this Dharma gateway,” and so forth.

In order to relinquish all elated agitation at the time of realizing the path, the sutra says: “Blessed One, how should a bodhisattva abide?” and so forth.

In order to seek instruction and exhortation, the sutra says: “Was there any dharma through which the Tathagata, while in the presence of Dipankara Buddha, attained perfect awakening in unsurpassed bodhi?” and so forth.

In order to realize the path, the sutra says: “Subhuti, suppose a man had a tall and handsome body,” and so forth.

Here, “a handsome body” means the body that has arrived at and accomplished the ultimate transformation of the basis.

“A tall body” means the body that encompasses the bodies of all sentient beings.

From the foregoing, all is concerned with seeking attainment of the Buddha-stage. It should be known that this Buddha-stage is further endowed with six kinds of completeness, encompassing complete transformation of the basis:

1. Complete purity of the land.

2. Complete unsurpassed purity of vision and wisdom.

3. Complete bodily excellences conforming to every form.

4. Complete bodily marks.

5. Complete speech.

6. Complete mind.

Within this complete mind there are also the foundations of mindfulness, perfect awakening, the establishment of the great benefit of the Dharma, the embracing of the Dharma-body, non-abiding in samsara or nirvana, and pure conduct and abiding. This should be known.

Within that pure conduct and abiding, it should further be known that there are conduct and abiding in deportment, conduct and abiding in the sovereign contemplation of name and form, and undefiled conduct and abiding.

Within this undefiled conduct and abiding, it should further be known that there are: undefiled teaching of the Dharma and undefiled transmigration.

Because of complete purity of the land, the sutra states: “Subhuti! If a bodhisattva were to say: ‘I adorn and bring lands to perfection,’ and so forth…”

Because of complete unsurpassed purity of vision and wisdom, the sutra states: “Subhuti! What do you think? Does the Tathagata possess the physical eye?” continuing through: “As many as are in this three-thousandfold great-thousand world-system,” and so forth…

Because of complete bodily excellences conforming to every form, the sutra states: “Subhuti! What do you think? Should the Tathagata be seen by means of the perfection of the physical body?” and so forth…

Because of complete bodily marks, the sutra states: “Subhuti! What do you think? Should the Tathagata be seen by means of the complete marks?” and so forth…

Because of complete speech, the sutra states: “Subhuti! What do you think? Does the Tathagata entertain the thought: ‘I have taught the Dharma’?” and so forth…

Within complete mind, because there are the foundations of mindfulness, the sutra states: “Subhuti! They are neither sentient beings nor non-sentient beings,” and so forth…

Because of perfect awakening, the sutra states: “Subhuti! What do you think? Is there any Dharma through which the Tathagata attained perfect awakening to unsurpassed, complete bodhi?”

Because of the establishment of the great benefit of the Dharma, the sutra states: “Furthermore, Subhuti! Within the three-thousandfold great-thousand world-system, all the Mount Sumerus that exist,” and so forth…

Because it embraces the Dharma-body, the sutra states: “Subhuti! What do you think? Should the Tathagata be seen by means of the complete marks?” and so forth… “Subhuti! What do you think? Could the Tathagata have attained perfect awakening to unsurpassed, complete bodhi by means of the complete marks? You should not think thus.” The meaning here is to clarify that the essence of the complete marks is “not bodhi,” and that the complete marks are not used as its cause, because marks are the intrinsic nature of form.

Because of non-abiding in nirvana, the sutra states: “Subhuti! Does a person who gives rise to such a thought and practices the bodhisattva vehicle have any Dharma whose annihilation he teaches?” and so forth…

Because of non-abiding in transmigration, the sutra states: “Subhuti! A bodhisattva should neither accept nor grasp a collection of merit,” and so forth…

Acceptance: This refers to existence.

Grasping: This means grasping that path.

Neither the collection of merit nor its fruit should be grasped.

Within pure conduct and abiding, because of conduct and abiding in deportment, the sutra states: “If someone were to say: ‘The Tathagata has either gone…’” and so forth…

Because of conduct and abiding in the sovereign contemplation of name and form, the sutra states: “Subhuti! If good men and good women were to take as many particles of dust as exist in the three-thousandfold great-thousand world-system,” and so forth…

Within undefiled conduct and abiding, because of the undefiled teaching of the Dharma, the sutra states: “Subhuti! If a bodhisattva were to take immeasurable, innumerable worlds,” and so forth…

Because of undefiled transmigration, the sutra states:

Like stars, a cataract, a lamp, an illusion,

Dew, a bubble, a dream, lightning, and a cloud,

All conditioned dharmas

Should be contemplated thus.

This verse reveals four characteristics of the conditioned. They are:

1. The characteristic of intrinsic nature.

2. The characteristic of craving and attachment, abiding in savor.

3. The characteristic of conforming to faults.

4. The characteristic of conforming to liberation.

+ Here, the characteristic of intrinsic nature is the common characteristic of views and consciousness. This characteristic is like starlight and should be regarded thus. Why? Because in the darkness of the absence of wisdom, that light is present, whereas in the radiance of wisdom, that light is absent. The personal and dharmic views of a person are like “a cataract in the eye” and should be regarded thus. Why? Because they grasp what is meaningless. “Consciousness” is like a lamp and should be regarded thus. Why? Because craving moistens grasping, and through conditions it becomes increasingly manifest.

+ Here, the characteristic of craving and attachment, abiding in savor, is the savor of craving and clinging to inverted objects. That characteristic is like an illusion and should be regarded thus. Why? Because it arises from inverted views.

+ Here, the characteristic of conforming to faults means conforming to impermanence and so forth. That characteristic is likened to dew: this reveals that the essence of the characteristic has no existence, because it conforms to impermanence.

That characteristic is likened to a bubble: this reveals conformity to the essence of suffering. Because feeling is like a bubble, wherever there is feeling, there is suffering; hence it conforms to existence. It should be known that this suffering is the suffering of birth and is therefore the suffering inherent in suffering. Because it undergoes destruction, it is the suffering of change. Because it is never free from these, it is the suffering of conditioned existence.

Furthermore, in the fourth dhyana and the formless attainments, neither-painful-nor-pleasant feeling is established and regarded as supreme.

+ Within the characteristic of conforming to liberation: because one relies upon the absence of self in persons and dharmas as the supporting condition, liberation is attained. Therefore, it is said that selflessness serves as liberation.

Conforming means the conditioned activities of the past and so forth. Their comparison to a dream and so forth reveals those conditioned activities of the past. Because they are objects of recollection, they are like a dream.

The present: because its duration is brief, it is like a flash of lightning.

The future: because its coarse and unwholesome seeds resemble empty space and draw forth the mind, it is like a cloud. Having thus understood the arising and transformation of conditioned activities throughout the three times, one comprehends selflessness. This reveals the characteristic of conforming to liberation.

Those abiding places may also be summarized into eight kinds, which encompass them completely:

1. The encompassing abiding place.

2. The abiding place of purity of the paramitas.

3. The abiding place of aspiration.

4. The abiding place of freedom from obstacles.

5. The abiding place of purity of mind.

6. The ultimate abiding place.

7. The vast abiding place.

8. The profound abiding place.

Here:

The encompassing abiding place means generating the mind of awakening.

The abiding place of purity of the paramitas is practice corresponding to the paramitas.

The abiding place of aspiration is the wish to attain the Form-body and the Dharma-body.

The abiding place of freedom from obstacles consists of the remaining twelve kinds.

The abiding place of purity of mind means realization of the path.

The ultimate abiding place: from this point onward, all is concerned with seeking attainment of the Buddha-stage.

The vast and profound abiding places pervade all abiding places.

Within the first Abiding Place, the statement, “A bodhisattva should generate such a mind toward all existing sentient beings,” and so forth, is vast. The further statement, “If a bodhisattva proceeds with the conception of sentient beings,” and so forth, is profound.

Within the second Abiding Place, the statement, “A bodhisattva should practice giving without abiding in anything,” and so forth, is profound. The further statement, “That existing collection of merit is immeasurable,” and so forth, is vast.

Thus, within each of the remaining abiding places, it should be known that vastness and profundity apply according to what is appropriate.

– The Abiding Places have been explained. What, then, are the antidotes? (The fourth topic)

Thus, while practicing the corresponding modes of conduct within the Abiding Places, it should be known that there are two kinds of antidotes: those counteracting wrong practice, and those counteracting correct practice together with views. Here, “views” means conceptual discrimination.

Within the first Abiding Place, the statement, “A bodhisattva should generate such a mind toward all existing sentient beings,” and so forth, is the antidote to wrong practice. Generating such a mind is the bodhisattva’s wrong practice. The further statement, “If a bodhisattva proceeds with the conception of sentient beings,” and so forth, is the antidote to correct practice together with views (conceptual discrimination). A bodhisattva should also eliminate such discriminative grasping, namely: “I should cause sentient beings to attain extinction.”

Within the second abiding place, as it is said: “One should practice giving.” This counteracts wrong practice; failure to practice giving is the wrong practice of a bodhisattva. Again, the statement, “Abiding in things, and so forth,” counteracts the view that right practice exists, because a bodhisattva should also eliminate such discriminative attachment. That is, one should practice giving, and so forth.

– What is freedom from error? (The fifth statement of meaning) It is freedom from the two extremes. What are the two extremes? They are the extreme of exaggeration and the extreme of diminution. If, with regard to the selflessness of dharmas, one holds that there is nothing at all, this is the extreme of diminution, because that accumulation of merit has no discriminated intrinsic nature. Again, it is said: “Therefore, the Tathagata speaks of an accumulation of merit.” This prevents the extreme of diminution, because that accumulation of merit does not possess intrinsic nature as expressed in words, yet there is a fact that can be designated; therefore, the Tathagata speaks of an accumulation of merit. This is what is thereby revealed.

“Subhuti! What the Tathagata calls the Buddha-Dharma is not the Buddha-Dharma”: This is intended to prevent the extreme of exaggeration.

“Therefore, it is called the Buddha-Dharma”: This is intended to prevent the extreme of diminution.

Here, “The Tathagata says that it is not the Buddha-Dharma” reveals the non-shared meaning.

“Therefore, it is called the Buddha-Dharma” reveals the corresponding meaning.

How does it correspond? If the Buddha-Dharma possessed intrinsic nature just as it is spoken of, the Tathagata would not call it the Buddha-Dharma, because even without its being spoken of, it could be known in itself. Therefore, since absence of intrinsic nature is a conventional truth, the Tathagata calls it the Buddha-Dharma. Thus, in all passages the non-shared and corresponding meanings are revealed. This should be understood.

Furthermore, the Buddha-Dharma should be understood to encompass the paramitas and the factors of enlightenment, such as the foundations of mindfulness. Because a bodhisattva is free from these two extremes, there is no longer any error concerning those counteractive practices; hence this is called freedom from error.

– What are the stages? (The sixth statement of meaning) There are three stages: the stage of practice through faith, the stage of the pure mind, and the stage of the Tathagata.

Here, the sixteen abiding places already set forth constitute the stage of practice through faith. The abiding place of realizing the path is the stage of the pure mind. The ultimate abiding place is the stage of the Tathagata.

– How is the title established? (The seventh statement of meaning) It is called “The Diamond That Can Cut.” This title should be understood as corresponding to two meanings, as when it is said that a practice enters right view or that a practice enters wrong view.

Diamond means subtle and firm. Subtle means that it is the cause of wisdom. Firm means that it cannot be destroyed.

That which can cut refers to what is cut off through hearing, cultivation, and contemplation within the Prajnaparamita. Because it cuts off as a diamond cuts through whatever it encounters, it is called “The Diamond That Can Cut.”

Furthermore, a depiction of a diamond is broad at the beginning and the end, but narrow in the middle. Likewise, within the Prajnaparamita, the narrow part is the stage of the pure mind. The broad beginning and end are the stage of practice through faith and the stage of the Tathagata. This reveals the non-shared meaning. It should be understood that the five preceding statements of meaning increasingly depend upon what is above them. They all depend upon the stages; therefore, it is said that the body of the sutra continues without interruption. This statement of meaning will now be explained.

Why did the Blessed One sit in the deportment of serene stillness? It was to reveal that only one who is serene can know and expound the Dharma. Why did the elder Subhuti pose his question? There were six causes and conditions:

1. To eliminate doubt.

2. To give rise to faith and understanding.

3. To enter the profound meaning.

4. To attain non-retrogression.

5. To give rise to joy.

6. To cause the true Dharma to abide for a long time.

That is, it was to cause the Prajnaparamita and the lineage of the Buddhas to remain unbroken. How does this cause the lineage of the Buddhas to remain unbroken? If anyone has doubts, those doubts are thereby eliminated.

Bodhisattvas who delight in merit but whose minds are not yet mature hear of abundant merit and therefore give rise to faith in and understanding of the Prajnaparamita. Those whose minds are already mature enter the profound meaning. Those who have attained the state of not being slighted eagerly accept, uphold, and practice it; because they possess abundant merit, they no longer retrogress.

Those who have attained harmonious acceptance and purity of mind personally enter and clearly perceive the Dharma, and thus give rise to joy. Therefore, they can cause the Mahayana teaching to abide for a long time in future ages.

In brief, those who have doubts are enabled to perceive clearly, and therefore their minds delight in merit. Mature bodhisattvas are gathered in together. Those who have attained the state of not being slighted are caused to possess diligent minds. Those who have attained purity of mind are caused to rejoice.

Bodhisattvas possess seven kinds of greatness; therefore, these “great beings” are called mahasattvas. What are the seven kinds of greatness? They are:

1. Great Dharma.

2. Great mind.

3. Great faith and understanding.

4. Great purity of mind.

5. Great provisions.

6. Great duration.

7. Great fruition.

These are as explained in the section on the Bodhisattva Stage of Upholding.

The sutra says: “Supreme skillful gathering-in.” Skillful gathering-in: With regard to bodhisattvas, what is skillful gathering-in, and what is supreme? That which corresponds to benefit and happiness is supreme skillful gathering-in. It should be understood as having six aspects:

1. Time.

2. Distinction.

3. Loftiness.

4. Firmness.

5. Universality.

6. Distinctive characteristic.

+ What is time? It concerns dharmas of the present and the future. Bodhisattvas skillfully gather them in. Happiness pertains to dharmas of the present. Benefit pertains to the future.

+ What is distinction? There is a distinction within the skillful gathering-in by shravakas and pratyekabuddhas with respect to worldly and supramundane samadhis.

+ What is loftiness? This skillful gathering-in is unsurpassed.

+ What is firmness? It means being ultimate and complete.

+ What is universality? It is spontaneously and skillfully gathering in both oneself and others.

+ What is distinctive characteristic? It means that among bodhisattvas who are not yet purified, skillful gathering-in is supreme.

The sutra says: “Supreme entrustment.”

What is supreme entrustment? It has six causes and conditions:

1. The place of entry.

2. Attaining such a Dharma.

3. Transmitting the teaching.

4. Freedom from error.

5. Compassion.

6. Reverence.

+ What is the place of entry? It is to be skillfully entrusted while abiding in the presence of a spiritual friend.

+ What is attaining such a Dharma? It means that bodhisattvas who have been skillfully gathered in also skillfully gather in such a Dharma while abiding elsewhere.

+ What is transmitting the teaching? It means that they, in turn, should skillfully gather in other bodhisattvas. This is called transmitting the teaching.

These three, in their respective order, correspond to freedom from error, compassion, and reverence. This should be understood.

Why was the question asked only about initiating the practice? Because the Bodhisattva Vehicle is distinguished from the three kinds of bodhi. Because he posed the question skillfully, the elder Subhuti was worthy of praise: “Excellent!”

“All existing sentient beings” refers generally to the sentient beings who are gathered in.

“Those born from eggs, and so forth,” refers to their distinctions.

Furthermore, it should be understood that there are distinctions in birth, basis of dependence, and the realms encompassed.

“Up to those born by transformation” refers to distinctions in birth.

“Whether possessing form or formless” refers to distinctions in the basis of dependence.

“Whether possessing perception, without perception, or neither possessing perception nor not possessing perception” refers to distinctions in the realms encompassed.

“The entire realm of existing sentient beings, designated, established, and made to abide”: This means that those possessing all the various characteristics described above and abiding within the realm of sentient beings are established by the Buddha for the purpose of exposition.

“I shall cause them all to enter nirvana”: Why is this vow, in meaning, impossible to fulfill? Because it pertains to the various modes of birth, there is no error. Since all are classes of beings, as stated, those born from eggs are included in the scope of the vow. Yet those born from eggs and those born from moisture who are without perception or neither possessing perception nor not possessing perception, and so forth, cannot be brought to nirvana at that time. How, then, can all sentient beings be caused to enter nirvana? There are three causes and conditions: Those born in places of adversity must await the proper time. Those born in places free from adversity who are not yet mature are caused to mature. Those who have already matured are caused to attain liberation.

Why does it speak of the realm of nirvana without remainder, rather than speaking directly of nirvana? If it were otherwise, it would be no different from what the Blessed One taught concerning expedient nirvana, such as the first dhyana and so forth. Those practitioners attain it through their own strength, even without a Buddha, but it is not ultimate.

Why does it not speak of the realm of nirvana with remainder? Because that common fruit is regarded as arising from past karma. Moreover, one attains the fruit upon encountering a Buddha and hearing his teaching. Furthermore, having a body that is not entirely suffering constitutes the remainder. Thus, nirvana and nirvana with remainder are fruits of one’s own strength and are therefore common fruits; they are neither the ultimate fruit nor the complete fruit. Therefore, nirvana without remainder is spoken of.

“Thus immeasurable beings have entered nirvana”: This indicates that beings of each kind, such as those born from eggs and so forth, are individually immeasurable.

“No being attains nirvana”: What does this mean? The nirvana attained by a bodhisattva is not different from that of sentient beings. Why?

Because if the notion of sentient beings operates in a bodhisattva, that one is not called a bodhisattva. What does this mean? If, with regard to sentient beings, a bodhisattva operates through the notion of others rather than the notion of personal realization, that one is not called a bodhisattva.

Why? “If the notions of a sentient being, a living being, and a person arise and operate in a bodhisattva, that one is not called a bodhisattva.” What does this mean? If, with an afflicted mind, one grasps the notions of a sentient being, a living being, and a person as they arise and operate, that bodhisattva consequently possesses the notion of a self, while the notion of sentient beings also operates with regard to sentient beings.

The bodhisattva does not operate with regard to these dharmas because the view of self has been severed; therefore, one attains the characteristic of equality in one’s own functioning (“functioning” means the functioning of the five skandhas), and thereby understands with equal faith both self and others. That bodhisattva does not grasp the views of a sentient being, a living being, or a person. This is the meaning already explained.

Furthermore, the sutra states: “A bodhisattva should give rise to such a mind.” This indicates that a bodhisattva should abide in such an aspiration.

“If the notion of a self operates in a bodhisattva, that one is not called a bodhisattva”: This indicates that one should cultivate in this way, corresponding to the time of abiding in samadhi.

“If the notions of a sentient being, a living being, and a person arise and operate, that one is not called a bodhisattva”: This indicates that one should subdue the mind in this way, corresponding to the time when the mind is distracted. The notion of sentient beings likewise does not operate, just as one abides together in that realm; therefore, no sentient being attains nirvana.

This accomplishes that aspiration: It encompasses all the abodes as supreme. When one practices in another abode corresponding to that characteristic, one will assuredly attain it by relying upon the aspiration. The meaning of this aspiration will not be explained further.

From this point onward, regarding the remaining abodes, one should understand that there are five aspects to be explained according to their correspondence:

1. Reliance upon the meaning.

2. Explanation of the characteristic.

3. Encompassment.

4. Establishment.

5. Manifestation.

The abode serving as an antidote is reliance upon the meaning. That abode itself is the explanation of the characteristic. Aspiration is encompassment. The abode of ultimate truth is establishment. Correspondence with samadhi is manifestation.

Concerning the abode of the purity of the paramitas, the sutra states: “A bodhisattva should not abide in material things when practicing giving,” and so forth. This is reliance upon the meaning.

To indicate the material objects that serve as the antidote to abiding in attachment, the sutra says: “One should practice giving.” This is the explanation of the characteristic. Among the six paramitas, the first encompasses the essential nature of all dana; thus, dana is of three kinds:

1. The giving of material provisions: This means the Perfection of Giving.

2. The giving of fearlessness: This means the Perfection of Morality and the Perfection of Patience.

3. The giving of Dharma: This means the Perfection of Diligence, the Perfection of Dhyana, and the Perfection of Prajna.

If one who has received the Dharma is not diligent, one will become weary when undertaking to teach the Dharma and thus will be unable to teach it. If one lacks concentration, one will crave reverence and offerings and will also be unable to endure such afflictions as cold and heat; consequently, one will teach the Dharma with a defiled mind. If one lacks wisdom, one will teach the Dharma erroneously and commit many faults. Therefore, the giving of Dharma cannot be accomplished apart from these three.

Those paramitas have two kinds of fruit: future and present.

+ Future fruits: Through the Perfection of Giving, one receives great meritorious rewards. Through the Perfection of Morality, one obtains a fully endowed personal body, such as that of Shakra, Brahma, and so forth. Through the Perfection of Patience, one obtains the support of eminent friends and a large retinue. Through the Perfection of Diligence, one obtains rewards that continue without interruption. Through the Perfection of Dhyana, one obtains a body at birth that cannot be harmed. Through the Perfection of Wisdom, one obtains keen and penetrating faculties and every kind of delight, and one is always at ease and sovereign amid the great assembly.

+ Present fruits: One receives all manner of reverence and offerings, together with nirvana in the present life.

Here, if a bodhisattva practices giving while seeking future fruits, one abides in material things when giving. Just as one gives a material object and in return hopes to obtain the fruit of that object, the sutra therefore states: “One should practice giving without abiding in material things.”

If one practices giving while seeking future fruits such as morality and so forth, one practices giving while having an abiding place. Therefore, the sutra states: “One should practice giving without any abiding place.”

Fruits such as those of morality and so forth are extremely numerous and cannot be individually distinguished; therefore, they are collectively called “having an abiding place.”

If one practices giving while seeking present fruits such as reverence and offerings, one practices giving while abiding in form, sound, scent, taste, and touch. Therefore, the sutra states: “One should not abide in form,” and so forth.

Or, if one practices giving while seeking nirvana in the present life, one practices giving while abiding in dharmas. Therefore, the sutra states: “One should not abide in dharmas when practicing giving.”

Furthermore, the sutra states: “One should practice giving.” This explains the aspiration that encompasses giving. The sutra says: “Practice giving without abiding.” This non-abiding is the establishment of ultimate truth. Here, non-abiding indicates things as they exist in ultimate truth. Not abiding in material things and so forth is that which exists.

The sutra states: “A bodhisattva should practice giving in this way, without abiding in characteristics or notions.” This is manifestation, namely correspondence with samadhi and the gathering in of the distracted mind. At both these times, one does not abide in characteristics or notions.

Having thus established non-abiding, there may be bodhisattvas who crave merit and therefore cannot accept this teaching. To enable them to accept it, the Blessed One revealed and demonstrated the practice of giving without abiding.

The accumulation of merit is exceedingly great, like space, for three reasons:

1. It manifests throughout all places: This means that merit arises whether one abides in characteristics or does not abide.

2. It is vast, lofty, great, and supreme.

3. It is inexhaustible and ultimately without end.

In order to attain the abode of the physical body, the sutra states: “Subhuti, what do you think? Should the Tathagata be seen by the perfection of characteristics?” This is indication through reliance upon the meaning.

To counteract pride concerning the Tathagata’s physical body, the sutra speaks of the “perfection of characteristics.” This is the explanation of the characteristic. To reveal the Tathagata’s physical body, the Elder Subhuti replied: “No.” To fully establish this meaning, the Blessed One said: “Subhuti, the existing perfection of characteristics is false.” This elucidates the aspiration.

Within such a meaning, it should be encompassed, and this itself is the establishment of ultimate truth. For within ultimate truth, the perfection of characteristics is false, while the non-perfection of characteristics is not false.

The sutra states: “Thus, to see that all characteristics are not characteristics is to see the Tathagata.” This is manifestation, namely correspondence with samadhi and the gathering in of the distracted mind. Within those characteristics, one sees that they are not characteristics.

Because they wish to attain the abiding place of the verbal Dharma body, the sutra says: “Furthermore, in the future there will be sentient beings who, with regard to such statements set forth in the sutra, and so forth…” Here, “statements set forth in the sutra” refers to the meanings contained therein; this should be understood.

What is a statement (pada)? It is the seven kinds of statements of meaning explained above.

The Elder Subhuti entertained the thought: “In the future, there will be no one in whom the perception of reality arises.” In order to prevent this conclusion, the Blessed One said: “When the true Dharma is about to perish.” This refers to the time when practice is gradually disappearing; this should be understood. Thereafter, in order to reveal such practice, such accumulated causes, such acceptance by spiritual friends, such gathering of corresponding merit, and the attainment of the perception of reality within such a perception of reality, the Blessed One states in the sutra: “They possess moral discipline, merit, and wisdom.” These are the three trainings, such as higher moral discipline and so forth.

This reveals the merits of practice, beginning with such virtues as having few desires and continuing through samadhi.

The sutra says: “They have made offerings to immeasurable hundreds of thousands of Buddhas,” through “single-minded, pure faith,” and so forth. This reveals accumulated causes. If even single-minded, pure faith can produce such karma, how much more so the arising of the perception of reality.

The sutra states: “The Tathagata fully knows them”: knowing pertains to the name-body. “The Tathagata fully sees them”: seeing pertains to the form-body. This means that, in all the practices and modes of abiding they have undertaken, he clearly knows their minds and clearly sees their bases of support. These statements reveal their acceptance by spiritual friends.

The sutra says: “They produce and acquire immeasurable accumulations of merit.” This reveals the gathering of merit. “Produce” refers to the moment when merit arises. “Acquire” refers to retaining its seeds when that merit has ceased.

The sutra says: “These bodhisattvas no longer engage in perceptions of self or perceptions of sentient beings,” continuing through the statement: “Or they engage in perceptions of dharmas.” This means that there is an apprehension of self. This reveals the perception of reality that counteracts five kinds of erroneous apprehension. What are the five kinds of erroneous apprehension? They are:

1. Non-Buddhist practitioners.

2. Ordinary beings and sravakas within the inner Dharma.

3. Bodhisattvas of overweening pride.

4. The worldly meditative absorption associated with perception.

5. The meditative absorption without perception.

+ The first is the activity of perceptions of self and so forth.

+ The second is the activity of perceptions of dharmas.

+ The third is the activity of perceptions of non-dharmas. This too involves apprehension of dharmas. “Apprehension of dharmas” here means apprehending non-dharmas.

+ The fourth is the activity of perception.

+ The fifth is the activity of non-perception.

These bodhisattvas do not engage in any of these. Herein, the passage fully reveals that they possess moral discipline, continuing through the statement that they will produce immeasurable accumulations of merit.

The sutra states: “Why is this?” Here it is said that, among erroneous apprehensions, only perceptions of dharmas and non-dharmas operate together, not perceptions of self and so forth, because neither perception nor its basis operates. Yet because the latent tendency toward the perception of self has not been eliminated, there is an apprehension of self. Therefore, the sutra says: “If these bodhisattvas give rise to a perception of dharmas, they thereby apprehend a self.

If a perception of non-dharmas operates, they thereby apprehend a self.” Regarding the operation of perceptions of self and so forth, the other meanings have not yet been stated. The sutra says: “They thereby apprehend a self.” Here, apprehending one’s own continuously persisting essence is the perception of self. That which is apprehended as belonging to the self is the perception of a sentient being.

The apprehension of the self extending through the duration of life is the perception of a living being. The apprehension of passing successively into other destinies is the perception of a person; this should be understood. The statement that the perception of reality will arise is based on meaning and reveals the counteraction of unreal perceptions.

The phrase “with regard to the statements set forth in the sutra” speaks of characteristics in order to reveal the verbal Dharma body. Thus, in the statement that the perception of reality will arise, “will arise” is the aspiration. “Acceptance” means that the bodhisattvas no longer have perceptions of self. “Operation,” and so forth, establishes the ultimate truth.

“Subhuti! One should not apprehend dharmas or non-dharmas”: this clearly reveals that, while corresponding with samadhi, one simultaneously gathers in the distracted mind.

“One should not apprehend dharmas or non-dharmas” means that one makes no discrimination regarding either the essence of dharmas or the selflessness of dharmas.

Furthermore, the verbal Dharma body is the essential meaning. The sutra says: “For this reason, the Tathagata has often taught the Dharma teaching known as ‘the simile of the raft.’ If one understands this, even dharmas must be relinquished, how much more so non-dharmas.” This is a principle that must necessarily be followed, and therefore it is stated briefly to reveal that a bodhisattva who wishes to attain the verbal Dharma body should not form unreal perceptions.

Because they wish to attain the characteristic of wisdom, the abiding place of the realized Dharma body, the sutra states: “Subhuti! What do you think? Is there any dharma through which the Tathagata attained perfect awakening in unsurpassed bodhi?” This is based on meaning and, by reversing the perspective toward perfect awakening in bodhi, reveals that the teacher of the Dharma belongs to perfect awakening.

The sutra says: “Is there any dharma that can be called the attainment of perfect awakening in unsurpassed bodhi?” This speaks of characteristics in order to reveal the realized Dharma body. “There is no fixed dharma”: the Elder Subhuti is following the Buddha’s intent.

Because conventional truth applies, there are bodhi and its realization; these are encompassed within the aspiration. By virtue of skillful means, both are said to exist.

Yet according to the meaning taught by the Blessed One, neither exists. To reveal this, Subhuti says: “As I understand the meaning of what the Blessed One has taught,” and so forth.

The sutra says: “Why is this? The Dharma taught by the Tathagata cannot be apprehended and cannot be expressed; it is neither Dharma nor non-Dharma.” This establishes the ultimate truth.

Because the Dharma is taught, the attainment of bodhi is understood; thus, the ultimate truth is established within the Dharma that is taught.

Here, “cannot be apprehended” refers to the time of listening.

“Cannot be expressed” refers to the time of expounding.

“Non-Dharma” refers to the nature of discrimination.

“Nor non-Dharma” refers to the selflessness of dharmas.

The sutra says: “Why are noble beings so called by virtue of the unconditioned?”

“The unconditioned” means non-discrimination. Therefore, bodhisattvas still in training are said to be non-arising and non-acting; when united with the Tathagata’s transformation of the basis, it is called purity. Hence, the Tathagata is called one beyond training, whose training is complete.

Herein, the first meaning of the unconditioned is clearly revealed as corresponding with samadhi while simultaneously subduing the distracted mind.

Second, the unconditioned itself is the ultimate truth, namely unsurpassed awakening.

From this point onward, it should be understood that in all abiding places, noble beings are so called by virtue of the unconditioned.

In the preceding abiding places, the Dharma designated as the unconditioned had not yet been discussed. Here, within the fruit of the path of unsurpassed bodhi, the unconditioned has now been fully explained.

How is the abiding place of the meritorious characteristics of the realized Dharma body revealed? From the verbal Dharma body present there arise the meritorious characteristics of the Tathagata. Regarding the realized Dharma body therein, even the mere recitation of a single four-line verse produces exceedingly great merit; how much more so the realized Dharma body and the meritorious characteristics of the Tathagata present therein.

For what cause and condition is it said that, within the verbal teaching of the Dharma-body, such a four-line verse can generate abundant merit? To establish this meaning, the sutra says: “Why is the Tathagata, the Unsurpassed, Perfectly and Completely Enlightened One, born from this?” Herein, because the ten Dharma practices of the Agama are accumulated universally, all Buddhas, the World-Honored Ones, arise from it. From the standpoint of conventional truth, it is said that a Buddha is born because bodhi exists.

These two are thus conjoined and called the Buddha-Dharma, on account of bodhi and Buddha. Therefore, the sutra says: “Subhuti! The Buddha-Dharma, the Buddha-Dharma, is precisely not the Buddha-Dharma.” Furthermore, the sutra states: “The merit thereby generated far surpasses that immeasurable asamkhya.” This relies upon the meaning to reveal the counteraction to the non-arising of merit.

Herein, “that merit” speaks of its characteristic, revealing the meritorious characteristic of the Dharma-body. “Far surpasses that” reveals that the aspiration is embraced and sustained.

The sutra says: “World-Honored One! That accumulation of merit is precisely not an accumulation of merit; therefore, the Tathagata calls it an accumulation of merit.” It also says: “Subhuti! The Buddha-Dharma, the Buddha-Dharma, is precisely not the Buddha-Dharma; therefore, it is called the Buddha-Dharma.” Because this accumulation of merit and the Buddha-Dharma are that which embraces and sustains the meritorious characteristic of the Tathagata’s Dharma-body, they accord with the establishment of the ultimate meaning.

Because they conform to the unconditioned, they receive such names. Correspondence with samadhi and the subduing of distraction are not revealed again. The words, “Very many, O Bhagavan!

Very many, O Sugata!” reveal the gathering of the mind and the retaining of the mind. Because one embraces and sustains one’s own mind, it is called receiving and retaining. Expounding it for others means explaining the words and their meanings.

“Immeasurable” means surpassing all analogy. “Asamkhya” reveals a vast number.

END — VOLUME 1