金剛般若論

The Abode of Desire has already been explained (the third of the eight abodes summarized). Now the abode of freedom from obstacles (the fourth abode) will be explained. It should be known that there are twelve kinds of obstacles to be counteracted. What are these twelve obstacles? They are:

1. Arrogance.

2. Absence of arrogance, but lack of understanding.

3. Great learning, but few supporting conditions for forming the intention to cultivate the path.

4. Not lacking supporting conditions for forming the intention to cultivate the path, but abandoning sentient beings.

5. Not abandoning sentient beings, but delighting in the distractions of non-Buddhist treatises.

6. Although not distracted, one discards the characteristics of mental images without possessing skillful means.

7. Although possessing skillful means, one's provisions are insufficient.

8. Although one's provisions of merit are sufficient, one delights in the gratification of indolence and material gain.

9. Although free from indolence and material gain, one is unable to endure suffering.

10. Although able to endure suffering, one's provisions of wisdom are insufficient.

11. Although one's provisions of wisdom are sufficient, one does not gather oneself in.

12. Although one has gathered oneself in, one does not instruct or transmit the teaching to others.

The first section concerns freedom from arrogance. The sutra says: “Does a stream-enterer give rise to this thought: ‘I have attained the fruit of stream-entry,’ and so forth?” This relies upon the meaning to reveal the counteraction to the conceit of personal attainment.

Furthermore, “Does a stream-enterer ever give rise to this thought?” This speaks in terms of characteristics to reveal the absence of conceit. It is also encompassed by aspiration.

The sutra states: “Blessed One! There is no entering anywhere; one does not enter into form, sound, fragrance, taste, touch, or dharmas.” This establishes the ultimate truth.

If a stream-enterer were to think, “I have attained the fruit of stream-entry,” there would be the perception of a self. It should be known that wherever there is the perception of a self, there is conceit. The same applies up to the arhat.

The Elder Subhuti himself revealed that he was foremost in the practice of non-contention and was an arhat possessed of merit: through his own attainment, he caused others to have confidence. Because there is no dharma by which arhatship can be attained and no course of conduct, it is called the practice of non-contention. Here, the practice of non-contention is precisely the establishment of the ultimate truth.

In order to eliminate lack of understanding, the sutra states: “When the Tathagata dwelt in the presence of Dipankara Buddha, the Worthy One, the Perfectly Enlightened One, was there any dharma that he could attain?” This means that when that Buddha appeared in the world, the Tathagata attended upon and made offerings to him, yet there was no dharma that could be grasped; thus that discrimination is relinquished. It should be understood according to the corresponding meaning, and so forth, and the corresponding counteraction, and so forth.

In order to eliminate having few supporting conditions for forming the intention to cultivate the path, the sutra states: “Subhuti! If a bodhisattva were to say: ‘I shall accomplish the adornment and purification of a Buddha-land,’ and so forth.”

If one thinks of adorning and purifying a land, then with regard to such things as form and so forth, one has made discriminations and developed attachment to their gratification. In order to relinquish this, the sutra states: “Therefore, Subhuti, a bodhisattva should give rise to a mind that does not abide, a mind that abides nowhere: not abiding in form, sound, fragrance, taste, touch, dharmas, and so forth.” In order to eliminate the abandonment of sentient beings, the sutra says: “Subhuti!

Suppose there were a person whose body was like Sumeru, king of mountains, and so forth.” What does this reveal? It is for the sake of bringing sentient beings in the realm of desire to accomplishment. Rahula, king of the asuras, whose immense bodily stature is like Mount Sumeru, still does not perceive his own essential nature; how much less do other sentient beings.

The sutra states: “The Tathagata says that it is not an entity.” This reveals the selflessness of dharmas.

“That entity is not an entity.” This reveals that the entity of dharmas is neither produced nor created. This reveals their intrinsic nature, characteristics, and distinctions.

In order to relinquish delight in the distractions of non-Buddhist treatises, the sutra speaks of four causal conditions, revealing the superiority of this Dharma:

1. It gathers merit.

2. It is honored with offerings by the devas.

3. It is difficult to accomplish.

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

+ The sutra states: “Because of this causal condition, one obtains more merit than in the former case.” This is the gathering of merit.

+ The sutra says: “If, for the sake of others, one expounds, transmits, or explains it, that place has the characteristic of a caitya.” This means that the devas honor it with offerings.

+ The sutra says: “One should attain the fullness of the supreme and rare.” This means that it is difficult to accomplish.

+ The sutra states: “This place is precisely the abode of the instructing teacher and of other venerable ones.” This means giving rise to mindfulness of the Tathagata, and so forth.

Here, “expounds” means directly setting it forth for the sake of others.

“Transmits” means instructing others and transmitting it to them.

Having revealed that the Dharma counteracting delight in the distractions of non-Buddhist treatises is superior, if, with regard to such a Dharma, one were to give rise to the thought of grasping its meaning exactly as spoken, then, in order to counteract that future fault, the sutra states: “The prajnaparamita spoken by the Tathagata is not prajnaparamita.” Just as prajnaparamita is not paramita, so too there is no other dharma.

“The Tathagata speaks”: In order to reveal this meaning, the sutra states: “Has there ever been a dharma that the Tathagata could expound?” This reveals the intrinsic characteristic and the characteristic of equality in the ultimate truth of the Dharma gate.

In order to eliminate the lack of skillful means with regard to mastery over the characteristics of mental images, the sutra says: “Subhuti! Consider all the particles of dust present throughout the trichiliocosm, and so forth.” Since that sphere is immeasurable as an object upon which attention relies, a bodhisattva constantly relies upon the world as an object and cultivates by directing attention toward it; therefore, it is called the trichiliocosm.

Here, in order to destroy the mental image of a physical body, two kinds of skillful means are revealed:

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

2. The skillful means of non-conception: As the sutra says: “The particles of dust that are present are said by the Tathagata to be not particles of dust; therefore, they are called particles of dust.”

In order to destroy the mental image of the verbal designation of sentient beings, the sutra states: “The worlds that are present are said by the Tathagata to be not worlds; therefore, they are called worlds.”

Here, “worlds” reveals the worlds of sentient beings. It is only because of verbal designation that they are called sentient beings. The skillful means of not conceiving the verbal designation reveals the destruction of the mental image of that verbal designation; the skillful means of subtle analysis is not further discussed.

In order to eliminate the obstacle of insufficient provisions of merit, the sutra states: “Subhuti! What does the Venerable One think? Can the Tathagata be seen by means of the thirty-two marks of a great person?” This reveals the provisions of merit. Thus, when drawing near to and making offerings to the Tathagata, one should not see the Tathagata by means of accomplished marks. How, then, should one see him? One should see the Dharma-body of the ultimate truth.

In order to eliminate delight in the gratification of indolence and material gain, the sutra says: “Subhuti! Suppose, furthermore, that a woman or a man were to relinquish as many bodies as there are grains of sand in the Ganges, and so forth.” What does this reveal? Even if one were to relinquish that many bodies, all the merit thereby obtained would not equal this merit.

Why is indolence revealed as an obstacle by reference to a single body? Why, here, did the Elder Subhuti shed tears and say: “I have never before heard such a Dharma gate”? Because he heard that this excellent merit was exceedingly abundant, surpassing even the relinquishment of immeasurable bodies, and no other excellent merit was mentioned.

Alternatively, having heard of such excellent merit, one should give rise to diligence. Yet if, with regard to that Dharma, one gives rise to a perception corresponding to its meaning, then, in order to eliminate this fault, the sutra says: “If, upon hearing this sutra expounded, one gives rise to a perception of reality, one will attain the foremost rarity.” Then, with regard to such a perception of reality, in order to eliminate the discrimination of a perception of reality, the sutra states: “That perception of reality is precisely not a perception of reality, and so forth.”

The sutra states: “World-Honored One! As for this Dharma gate, whether I discern it or believe and understand it, I do not regard this as rare. If, in a future age, there are sentient beings who accept and uphold, read and recite, retain, and explain this Dharma gate to others, they will indeed be supremely rare,” and so forth. What is the meaning of this? It is to cause bodhisattvas who, through attachment to gain and support, are exceedingly indolent to give rise to shame. In a future age, when the true Dharma is being destroyed, there will still be bodhisattvas who diligently accept and uphold this Dharma gate, without any apprehending person or apprehended dharma. Why, then, when the true Dharma flourishes, do you abandon cultivation and yet feel no shame?

The sutra states: “Those bodhisattvas no longer entertain the conception of a self,” and so forth, continuing through the other conceptions. This reveals that there is no apprehending person.

“The existing conceptions of a self are precisely not conceptions of a self”: This reveals that there is no apprehended dharma.

The sutra states: “Why is this? All Buddhas, the World-Honored Ones, are free from all conceptions.” This reveals the characteristic that bodhisattvas should follow in their training. All Buddhas, the World-Honored Ones, have relinquished all conceptions; therefore, we too should train in this manner.

These passages of the sutra were spoken in order to abandon regression from diligence. Here, the phrase “whether I discern it or believe and understand it” means that the latter clause explains the former. “Accept” means to accept the words.

“Retain” means to retain the meaning. In order to abandon the failure to arouse diligence, the sutra states: “Subhuti! If, upon hearing the exposition of the passages and phrases of this sutra, one is not startled,” and so forth.

Because one is startled, one fails to arouse diligence. In the Sravaka Vehicle, the World-Honored One taught the existence and nonexistence of dharmas. Therefore, upon hearing this sutra, one is startled on hearing that dharmas do not exist and frightened on hearing that emptiness does not exist.

Upon reflection, because one cannot accord with either of these two principles of nonexistence, one becomes terrified. Another explanation is that one should understand this in terms of the three kinds of absence of intrinsic nature: the absence of intrinsic nature in characteristics, in arising, and in the ultimate meaning.

The sutra states: “Subhuti! Why does the Tathagata speak of the supreme paramita?” and so forth. What is the meaning of this? This is also a second ground for giving rise to shame: since this Dharma is thus supremely exalted, you should not be heedless. Here, because it surpasses all other paramitas, it is called the supreme paramita.

The sutra states: “The Tathagata speaks of the supreme paramita, and immeasurable Buddhas also speak of this paramita.” This sentence reveals that all Buddhas alike speak of it as supreme; therefore, it is called supreme.

In order to abandon the obstacle of being unable to endure suffering, the sutra states: “Furthermore, Subhuti, the Tathagata speaks of the Paramita of Patience,” and so forth. Here, with regard to what can be endured, through what characteristic does the basis of patience arise? The distinctions among kinds of patience reveal the antidotes to their respective causes and conditions.

Through what is one able to endure? Through penetrating the selflessness of dharmas. How is the antidote established?

As the sutra states: “The Tathagata speaks of the Paramita of Patience.” How should the characteristic of patience be understood? When others inflict harm upon oneself, because there is no conception of a self and so forth, no conception of anger arises. Nor does one conceive the Paramita of Patience as existent or conceive what is not the paramita as nonexistent.

What does this reveal? As the sutra states: “When, long ago, King Kali dismembered my body, at that time I had no conception of a self and no absence of conception, yet neither was there an absence of conception.”

What are the categories of patience? They are patience with extreme suffering and continuous patience with suffering. What does this reveal? As the sutra states: “When, long ago, King Kali severed my hands and feet,” and further: “I recall that throughout five hundred past lives I was the Rishi of Patience,” and so forth.

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

1. The suffering of samsaric wandering.

2. The suffering caused by conflict with sentient beings.

3. The suffering caused by inadequate necessities for sustaining life.

Concerning these, the sutra states: “Therefore, Subhuti, a bodhisattva-mahasattva should relinquish all conceptions and arouse the mind that seeks unsurpassed bodhi,” and so forth. This reveals the antidote to the causes and conditions of the suffering of samsaric wandering. As for arousing the bodhi-mind: Because of the three conceptions of suffering, one does not wish to arouse this mind; therefore, it is said that all conceptions must be relinquished.

Here, “all conceptions” elucidates these three conceptions of suffering. If one is attached to form and so forth, one accords with weariness and deprivation within the suffering of samsaric wandering, and therefore the bodhi-mind does not arise. Thus, the sutra states: “One should not abide in form when arousing the mind,” and so forth, as explained above.

“Not abiding in what is not Dharma” means not abiding in anything other than the selflessness of dharmas.

One should abide neither in what is not Dharma nor in the selflessness of dharmas. In order to perfect those dharmas that do not lead onward, this is stated to prevent other circumstances, as the sutra says: “One should arouse a mind that abides nowhere. Why? If the mind abides anywhere, it is precisely non-abiding.”

The sutra states: “Thus, because a bodhisattva seeks to benefit all sentient beings, he should practice giving in this manner,” continuing through: “All existing characteristics are precisely not conceptions.” This reveals the antidote to the suffering caused by conflict with sentient beings. Since one practices relinquishment and giving for the sake of all sentient beings, why would one become angry with them? Because one cannot avoid giving rise to the conception of sentient beings, when sentient beings come into conflict with oneself, weariness and deprivation arise due to that cause and condition. This reveals the selflessness of persons and the selflessness of dharmas.

The sutra states: “Subhuti! Does the Tathagata always speak truthful words?” What does this reveal? It is intended to cause one to have faith in the Tathagata and thereby be able to endure.

Among these, “speaker of true words” reveals the characteristic of conventional truth.

“Speaker of factual words” reveals the cultivation of conventional truth, which has the characteristics of affliction and purification.

Here, “factual” refers to the activity of affliction and the activity of purification.

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

“Speaker of words that are not otherwise” refers to the cultivation of ultimate truth.

Because there are characteristics of affliction and purification, the expressions “speaker of true words” and so forth are used. Yet if, regarding these dharmas, one gives rise to attachment in accordance with the nature of verbal expression, those characteristics are thereby excluded.

The sutra states: “Subhuti! Regarding the Dharma in which the Tathagata attained perfect awakening and which he teaches,” and so forth, “there is neither truth nor falsehood.”

“There is no truth” means that the nature posited by verbal expression does not exist.

“There is no falsehood” means that what is not the intrinsic nature posited by verbal expression does exist.

The sutra states: “Subhuti! It is like a man entering a place of darkness,” and so forth. This reveals the antidote to the causes and conditions of the suffering caused by inadequate necessities.

If one practices giving for the sake of karmic reward, one becomes attached to things while practicing relinquishment and giving. Such a person experiences pleasure and suffering amid other acts of giving but does not understand the path of emancipation. He is like a person entering a place of darkness who does not know where he is going.

One who delights in sensual pleasure is likewise. If one practices giving without attachment to things, one is like a man with eyes who, when the night has passed and the sun has risen, sees manifold forms and proceeds wherever he intends. It should be understood in this manner: That dark night of ignorance has passed, the sun of wisdom has appeared, and manifold objects are seen just as they truly are.

Because that person does not understand emancipation from the experience of sensual pleasure and the experience of suffering, he delights in sensual pleasure.

In order to abandon the obstacle of insufficient provisions for wisdom, the sutra states: “Subhuti! If, moreover, there is a good man or good woman who, with regard to this Dharma gate, accepts it,” and so forth. Here, in order to relinquish the supporting conditions of samadhi, correspondence with the Dharma is revealed. There are five kinds of supreme merit:

1. The Tathagata’s mindfulness and intimate concern.

2. Gathering merit.

3. Praising the Dharma and its practice.

4. Joint offerings by the devas.

5. Eradication of offenses.

+ What is the Tathagata’s mindfulness and intimate concern? As the sutra states: The Tathagata knows with Buddha-wisdom those who accept, uphold, read, and recite it. The Tathagata clearly sees them with the Buddha-eye.

Here, accepting means learning and reciting. Upholding means not forgetting.

Whether reading and reciting or gathering and retaining: This describes the causes of accepting and upholding. One reads and recites in order to accept it. One gathers and retains it in order to uphold it.

Furthermore, reading means learning and reciting, while gathering means comprehensively discerning and accepting the meaning.

+ What is gathering merit? As the sutra states: Those sentient beings shall produce such immeasurable accumulations of merit, and so forth.

+ What is praising the Dharma and its practice? As the sutra states: Furthermore, Subhuti, this Dharma gate is inconceivable and ineffable, and so forth. This is praise of the Dharma. Here, “inconceivable” means that it can be known only through personal realization. “Ineffable” means that nothing equals or surpasses it.

The sutra states: Furthermore, this Dharma gate was taught by the Tathagata for those who have set forth in the Supreme Vehicle. It was taught for those who have set forth in the Most Excellent Vehicle. This establishes the meaning of “ineffable.” Here, it should be understood that, because the other vehicles do not equal it, it is supreme. Because the various afflictive obstructions and cognitive obstructions are entirely purified, it is most excellent.

The sutra states: If one accepts and upholds this Dharma gate, up to: The Tathagata sees and knows them all, and so forth. This is praise of the practice. Here, “these sentient beings accomplish immeasurable…” is a general statement. “Inconceivable, ineffable, and incalculable” is the explanation. “Such beings, and so forth, bear their own bodhi”: This means that they carry the heavy burden of bodhi upon their shoulders. Therefore, the sutra states: Subhuti, up to those who believe and understand: Those incapable of comprehending this Dharma are followers of the Two Vehicles. Therefore, the sutra states: If there is a view of self, and so forth. This means that some hold a view of self with regard to sentient beings while considering themselves bodhisattvas.

+ What are the joint offerings by the devas? As the sutra states: Furthermore, Subhuti, wherever this sutra is explained, that place should always be honored with offerings. That place is thus a caitya, a sacred stupa, and so forth. There, one makes offerings with garlands, burning incense, fragrant incense, anointing incense, powdered incense, silken cloth, parasols, banners, and streamers; one reverently bows in homage and circumambulates clockwise. It is therefore called a caitya.

+ What is the eradication of offenses? As the sutra states: If that person is despised—utterly despised—up to attaining bodhi: Humiliation and abuse are of immeasurably many kinds. To reveal this, it further says: “utterly despised.”

The sutra states: “They will attain a Buddha’s bodhi.” This reveals the eradication of offenses. It was previously stated that, through these causes and conditions, immeasurable, innumerable asamkhyeyas of merit arise. It should be understood that the meaning of those immeasurable asamkhyeyas will now be explained.

Potency means manifest and evident maturation.

Abundance means the fullness of what is great and supreme.

Here, as the sutra states: Subhuti, the Tathagata recalls that, asamkhyeya kalpas beyond asamkhyeya kalpas in the past, and so forth. This reveals potency, namely, the potency of the accumulation of merit, because that one possesses a lofty and excellent accumulation of merit. Here, “asamkhyeya kalpas” should be understood as extending back to the time of Dipankara Buddha. “Beyond asamkhyeya” means extending still further into the past.

Intimate attendance means making offerings. “Never failing to do so” means never ceasing to make offerings.

Furthermore, the sutra states: Subhuti, if good men or good women were to obtain the accumulation of merit that I have described, and if someone were to hear of it, that person’s mind would immediately become deranged, and so forth. This reveals its vast quantity. The cause may be madness, while mental derangement is its result; this should be understood. Who could express that potency together with such immense quantity? Therefore, the sutra states: Furthermore, Subhuti, this Dharma gate is inconceivable, and its fruition is also inconceivable. This reveals that the essence of this merit and its fruition are incalculable.

In order to relinquish self-appropriation, the sutra states: Subhuti said: How should a bodhisattva who has generated the resolve abide in the Great Vehicle? And so forth. Why is this question raised again at this initial point? When a bodhisattva is about to enter the path of realization and sees that he has attained a superior state, he gives rise to the thought: “I should abide in this manner, practice in this manner, and subdue my mind in this manner. I liberate sentient beings, causing them to attain liberation.”

In order to counteract this, the Venerable Subhuti asks: At what time should one accord with how one ought to abide, how one ought to practice, and how one ought to subdue the mind? The Blessed One replies: One should give rise to a mind such as this, and so forth.

Furthermore, the sutra states: Subhuti, if a bodhisattva entertains a perception of sentient beings, and so forth: This clarifies the active defilement or latent tendency of attachment to self. If one says, “I am practicing the Bodhisattva Vehicle,” this is attachment to self. To counteract it, the sutra states: Subhuti, there is no dharma that initiates the practice of the Bodhisattva Vehicle.

In order to relinquish the obstruction of failing to instruct and transmit, the sutra states: Subhuti, was there any dharma by which the Tathagata, while dwelling in the presence of Dipankara Buddha, and so forth?

Furthermore, the sutra states: Subhuti, if there had been a dharma by which the Tathagata attained perfect awakening, then the Tathagata Dipankara would not have conferred upon me the prediction: “You will attain…” and so forth. What is the meaning here?

If the Dharma of perfect awakening could be expressed, as the Tathagata Dipankara had taught, then at that very time I would have attained perfect awakening, and the Tathagata Dipankara would not have conferred upon me the prediction, saying: “You will attain…” and so forth. Because that Dharma cannot be expressed, I did not attain perfect awakening at that time; therefore, the Tathagata Dipankara conferred the prediction upon me. This meaning should be understood.

Furthermore, why can that Dharma not be expressed? As the sutra states: Subhuti, the Tathagata is suchness itself, purified suchness, and is therefore called the Tathagata. Because suchness cannot be expressed, it is stated in this way. Purified suchness is called true suchness, just as pure gold is called true gold. Alternatively, it is said: While dwelling in the presence of the Tathagata Dipankara, he did not attain perfect awakening with respect to any dharma. Only later did the Blessed One personally realize perfect awakening.

In order to relinquish that attachment, the sutra states: If someone were to say: “The Tathagata has perfectly awakened to the fruit of unsurpassed bodhi,” and so forth. Furthermore, the sutra states: Subhuti, within the Dharma to which the Tathagata has perfectly awakened, there is neither reality nor falsehood. This reveals the nonduality of true suchness.

What does “not real” mean? It refers to verbal expression. “Not false” refers to that perfect awakening.

It is not that conventional verbal expressions do not exist; therefore, the sutra states: For this reason, the Tathagata says that all dharmas are themselves the Buddha-Dharma. What is the meaning here? It reveals that the dharma of all dharmas is purified suchness. Suchness is present throughout all dharmas. This is its meaning.

Furthermore, the essence of the dharma within all dharmas is unestablished.

In order to establish the ultimate truth, the sutra states: Subhuti, all dharmas are non-dharmas; therefore, they are called all dharmas.

Concerning entry into the path of realization, the sutra states: Subhuti, it is like a person whose body is handsome and immense, and so forth. This reveals that, upon entering the path of realization, one attains wisdom and thereby relinquishes pride.

What does it mean to attain wisdom? There are two kinds of wisdom: the wisdom that encompasses the lineage and the wisdom of equality. Once this wisdom has been attained, one is born into the family of the Tathagata and is assured of continuing the lineage of the Buddhas. This is the wisdom that encompasses the lineage. Upon attaining this wisdom, one can realize the wondrous body. If, while abiding in that family, one vows to be born throughout the long night of samsara, then, having taken birth, one obtains that body. This is called the wondrous body.

The wisdom of equality further has five kinds of causes and conditions of equality:

1. Equality with those who are coarse and evil.

2. Equality in the selflessness of dharmas.

3. Equality corresponding to cessation.

4. Equality corresponding to a mind free of expectation.

5. Equality in the realization of the path by all bodhisattvas.

By attaining these, one obtains the great body.

The great body encompasses all sentient beings; therefore, within that body neither self nor other is established. Thus the sutra states: The Tathagata has said that one who possesses a wondrous body, a great body, possesses no body; therefore, the Tathagata calls it a wondrous body, a great body. This establishes the ultimate truth with respect to the wondrous body and so forth.

Such is the attainment of wisdom.

What does it mean to be free from arrogance? As the sutra says: “If a bodhisattva were to speak thus,” and so forth. How can this be known? If one gives rise to the thought, “I have liberated sentient beings and led them to deliverance. I am a bodhisattva,” one should know that this is arrogance and that such a person is not a bodhisattva in the true sense. To reveal this, the sutra states: Therefore, the Tathagata says that all dharmas are devoid of sentient beings. If a bodhisattva entertains the notion of sentient beings, that bodhisattva does not obtain the wondrous body or the great body.

Because such a one seeks above to attain the stage of Buddhahood, this should accord with the practice of purifying a land by means of samadhi. Therefore, the sutra says: “Subhuti! If a bodhisattva says, ‘I shall accomplish the adornment of a land,’ that person is not a bodhisattva.” The meaning here concerns holding a view within right practice. In order to eliminate this, the ultimate truth is established; the sutra states: “It is not an adornment; the Tathagata calls it the adornment of a land.”

Furthermore, the sutra states: “Subhuti! If a bodhisattva believes in and understands the selflessness of dharmas,” and so forth. The selflessness of dharmas here refers to two kinds of selflessness:

1. The selflessness of persons.

2. The selflessness of dharmas.

Furthermore, the sutra states: “The Tathagata calls such a one a bodhisattva,” and so forth. A bodhisattva is one who, with respect to those two kinds of selflessness, attains the two kinds of perfect awakening.

What is revealed here? To say, “I accomplish,” is the grasping at a self with respect to a person. “The adornment of a land” is the grasping at a self with respect to dharmas. Such a one is therefore not a bodhisattva.

In order to clarify the complete purity of vision and wisdom, the sutra states: “Subhuti! What do you think? Does the Tathagata possess the physical eye?” and so forth. The Tathagata does not possess only the wisdom-eye. In order to render knowledge and vision supremely pure, the five kinds of eyes are revealed. Otherwise, one would seek only the purified cognition of the wisdom-eye. Here, in brief, there are four categories of eyes:

1. Those encompassed by form.

2. Those encompassed by the ultimate truth.

3. Those encompassed by conventional truth.

4. Those encompassed by all classes of all that is to be known.

Those encompassed by form are further of two kinds: 1. The fruit of dharmas. 2. The fruit of cultivation.

These constitute the five eyes. The coarse sphere of objects is the first category, that encompassed by form.

Through the power of wisdom concerning the ultimate truth, worldly wisdom functions without error. Therefore, the category encompassed by the ultimate truth was placed first. Here, for one who expounds the Dharma, if that Dharma is established for another’s sake, this wisdom is called the Dharma-eye. The uncontrived wisdom that accords with every class of all that is to be known is called the Buddha-eye. These are called purified vision. As the sutra gives the analogy of the Ganges and so forth: “However many kinds of abiding minds there may be, I know them all,” and so forth; this is purified wisdom.

Therein, “abiding minds” means the minds of the three times.

“However many kinds” should be understood as comprising two kinds: defiled and pure, namely, minds accompanied by desire and minds free from desire.

“Time” means the divisions of past and so forth.

With respect to these two kinds, the ultimate truth is established; therefore, the sutra states: “An abiding mind is itself no abiding,” continuing through “the past mind cannot be apprehended,” and so forth.

Here, the past mind cannot be apprehended because it has ceased.

The future mind does not yet exist. The present mind is the ultimate truth. Because what accords with realization should be known, vision is established in order to teach and transform sentient beings. Because the minds of those sentient beings are quiescent, wisdom is established. Within that purified wisdom, what is called an abiding mind is itself no abiding mind. Thus, with respect to purified vision, why is it not said that the eyes are themselves not eyes, and so forth? Because they belong to a single abiding place, vision and wisdom are purified, and only afterward is the ultimate truth established; consequently, the former is also accomplished. Because sovereign mastery of merit is complete, the sutra states: “This trichiliocosm,” and so forth.

Here too the ultimate truth is established; therefore, the sutra states: “Subhuti! If a collection of merit truly existed,” and so forth.

Within the completeness of the body is completeness of the excellent marks; therefore, the sutra says: “Subhuti! What do you think? Can the Tathagata be seen by the perfection of the form-body?” and so forth.

Here too, because the ultimate truth is established, the sutra says: “The Tathagata says that it is not perfection.”

Because the bodily marks are complete, the sutra states: “Subhuti! What do you think? Can the Tathagata be seen by the completeness of the marks?” and so forth. Because speech is complete, the sutra states: “Subhuti! What do you think? Do you suppose that the Tathagata thinks, ‘I have expounded the Dharma’?” and so forth. Here, in order to establish the ultimate truth, the sutra states: “The Tathagata’s exposition of the Dharma is no exposition,” and so forth.

Within the completeness of mind is the foundation of mindfulness; therefore, the sutra states: “World-Honored One! Will there be sentient beings in the future who, upon hearing this Dharma,” and so forth? This passage reveals, with respect to sentient beings, the World-Honored One’s foundation of mindfulness.

“Those beings are not sentient beings” expresses the ultimate truth.

“Yet they are not not sentient beings” expresses conventional truth.

“Such a person is supremely rare” reveals that the exposition of the ultimate truth is uncommon and corresponds with it. The wording here is as previously explained.

Within that completeness of mind is perfect awakening; therefore, the sutra states: “Is there any dharma by which the Tathagata attained perfect awakening at the fruition of the path of unsurpassed bodhi?” and so forth.

Therein, “there is no dharma” means freedom from the error of the view of existence. Bodhi and the path to bodhi have already been revealed; here, bodhi is further revealed through two causes and conditions:

1. It is called Anuttara (Unsurpassed).

2. It is called Samyaksaṃbuddha (Perfectly and Completely Awakened).

Here, the sutra says: “Not even the minutest dharma can be apprehended or can exist.” This explains Anuttara. It reveals the intrinsic characteristic of bodhi, namely, bodhi’s characteristic of liberation.

Therein, not even the minutest dharma possesses an intrinsic nature. Therefore, it can neither be attained nor truly exist; this should be understood.

The sutra states: “Furthermore, Subhuti! That Dharma is equal.” This explains Samyaksaṃbuddha and reveals that bodhi has the characteristic of equality among persons.

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

Therein, the sutra says: “There is neither high nor low.” This reveals that, in the ultimate truth, the lifespan of all Buddhas is equal, with neither high nor low.

The sutra says: “Without lifespan.” This means that no sentient being attains that equality.

“Unsurpassed Perfect and Complete Awakening” reveals that bodhi has the characteristic of equality with respect to all dharmas of samsara.

The sutra states: “Through all wholesome dharmas, perfect awakening is attained.” This reveals the path to bodhi.

The sutra says: “They are called wholesome dharmas; those wholesome dharmas the Tathagata says are not wholesome dharmas,” and so forth. This establishes the characteristic of the ultimate truth.

Within that fully endowed mind, because the Dharma of great benefit is established, the sutra states: “Within the trichiliocosm there are Mount Sumeru and so forth.” Herein is the establishment of instruction and transmission according to the ultimate truth.

The sutra states: “If the Tathagata were to form the thought, ‘Do I liberate sentient beings?’” and so forth, “then the Tathagata would have an attachment to a self,” and so forth. What does this mean? The Tathagata knows correctly in accordance with Nhĩ diệm (the mother of wisdom). If there were a perception of sentient beings, then the Tathagata would have an attachment to a self. Although in reality there is no self, it is said that there is an attachment to a self. In order to relinquish this, the sutra states: “Subhuti! Attachment to a self is precisely non-attachment,” and so forth. Therefore, only children and ordinary beings have such attachment.

The sutra states: “Ordinary beings—those ordinary beings—the Tathagata declares to be non-ordinary beings; therefore, they are called ordinary beings.”

Within that fully endowed mind, in order to encompass the Dharma-body, the sutra states: “Subhuti! What does the Venerable One think? Should one see the Tathagata by means of the perfection of marks?”

Here, the first verse has revealed that, just as he should not be seen, he cannot be seen. Why can he not be seen? Because those who see do so by means of conventional truth, and thus such persons practice erroneous stillness. Samadhi is called stillness. Because one has attained dhyana, it is called quiescent stillness.

Furthermore, dhyana is called cultivation through contemplation. Here, contemplation pertains to the mind, while cultivation pertains to consciousness. To speak of quiescent stillness is to speak of mind and consciousness; therefore, it should be understood as pertaining to conventional truth.

“Such a person cannot see the Buddha” refers to one who practices by means of conventional truth.

The second verse reveals how such a person cannot see and the causes and conditions whereby he cannot see, namely, the former and latter parts. Here the verse says: “Through the Dharma should the Buddha be seen.” Dharma means true suchness. For what cause and condition does the verse say: “The Dharma is the body of the Guiding Teacher”? Because suchness serves as the condition, the pure bodies of the Buddhas are produced. This cannot be seen; only the Dharma should be seen. Therefore, such a person cannot see.

Furthermore, for what cause and condition can it not be seen? Because the mark of true suchness of that Dharma is not known through words, but is known only through personal realization.

“Not through words” means that reality is not seen and thus cannot be known. In order to reveal this meaning, the verse says: “The essence of Dharma cannot be known; therefore, such a person cannot know it.”

What is revealed in this abiding place is that the Tathagata should be seen through the Dharma-body, not through the fullness of marks. Thus, although the Tathagata should not be seen by means of the fullness of marks, one should nevertheless use the fullness of marks as the cause for realizing the fruit of unsurpassed bodhi.

In order to relinquish this attachment, the sutra states: “Subhuti! What does the Venerable One think? Can the Tathagata, by means of the fullness of marks, realize perfect awakening to the fruit of unsurpassed bodhi?” and so forth.

Within that fully endowed mind, in order not to abide in samsara or nirvana, the sutra states: “Subhuti! Does the Venerable One form the thought, ‘Has one who has set forth upon the bodhisattva vehicle initiated its practice?’” and so forth.

Here the sutra states: “With regard to the Dharma, one should not speak of annihilation.” This means comprehending according to the abiding nature of Dharma, without annihilating the reflected phenomena of all samsara. With mastery in nirvana, one acts to benefit sentient beings. This is intended to prevent the path of complete quiescence and thus reveals non-abiding in nirvana. If one does not abide in nirvana, one would then have to undergo the suffering and afflictions of samsara. In order to relinquish this attachment, the sutra states: “Subhuti! If good men and good women,” up to: “Therefore, the bodhisattva takes up merit,” and so forth.

Here the sutra speaks of “the patience regarding the non-arising and selflessness of dharmas.” What does this mean? Because the Tathagata has attained mastery over all conditioned dharmas, there are no such dharmas of samsara for him. Moreover, I am not born through the power of afflictions and karmic activity; therefore, there is no arising, and this is called selflessness.

How is non-arising revealed here? As stated, one who acquires other merit still remains within samsara yet does not undergo suffering and affliction. How much more, then, would a bodhisattva who has attained patience regarding the selflessness and non-arising of dharmas produce merit surpassing and exceeding that of the former case?

The sutra states: “Subhuti! A bodhisattva should not receive an accumulation of merit.” This reveals non-abiding in samsara. If one abides in samsara, one receives an accumulation of merit.

The sutra states: “Subhuti said, ‘Should one not receive an accumulation of merit?’”

What does this mean? The Blessed One has said elsewhere that one should receive an accumulation of merit.

The sutra states: “The Blessed One said, ‘One receives an accumulation of merit without grasping that accumulation of merit; therefore, it is called receiving merit without grasping it.’” This reveals that one should receive it through skillful means, but should not grasp it, as previously explained. Within conduct and abiding, the fully endowed mind is the practice and observance of the modes of deportment. Therefore, the sutra states: “Subhuti! If someone says that the Tathagata either goes or comes,” and so forth. Here, conduct refers to going and coming, while abiding refers to the other modes of deportment.

In order to clarify the bodily mastery of name-and-form in conduct and abiding, the sutra states: “Subhuti! If a good man or good woman were to take all the motes of dust in the trichiliocosm,” and so forth. Herein are the subtle skillful means and the skillful means of there being nothing seen. Their clarification is as previously explained and should be understood accordingly.

The sutra states: “That accumulation of motes of dust would be exceedingly great.” This is the subtle skillful means.

The sutra states: “Blessed One! If an accumulation of motes of dust existed, the Blessed One would not have spoken of an accumulation of motes of dust.” This is the skillful means of there being nothing seen.

What is the meaning of this statement? If an accumulation of motes of dust existed in the ultimate truth, the Blessed One would not declare it to be a non-accumulation. The Blessed One says: “An accumulation of motes of dust is a non-accumulation; therefore, it is called an accumulation of motes of dust.” This is because the essence of that accumulation is not established. If it were otherwise, then even without its being stated, one would naturally know what that accumulation means; therefore, it must be stated.

The sutra states: “What the Tathagata calls a world is precisely not a world.” This is the skillful means of there being nothing seen. The clarification regarding the body of names is likewise as previously explained and should be understood accordingly. Here, “world” elucidates the world of sentient beings. That dharma bears only the designation “body of names.”

The sutra states: “Blessed One! If a world existed, there would be grasping.” Here, both the world and the realm of motes of dust are discussed together. There are two kinds of grasping:

1. Grasping unity.

2. Grasping distinctions.

The existence of the class of sentient beings and the world of sentient beings is grasping unity. The existence of motes of dust is grasping distinctions. Because one grasps the aggregation of motes of dust, the sutra states: “What the Tathagata calls grasping is precisely non-grasping.” Here the Elder Subhuti establishes the ultimate truth. In order to establish this meaning, the Blessed One speaks of grasping; yet it cannot be expressed through words. What Dharma is revealed by this? According to the words of conventional truth, such grasping exists. According to the ultimate truth, that Dharma cannot be expressed. Those children and ordinary beings grasp according to verbal expressions, not according to the ultimate truth.

The skillful means of there being nothing seen has been explained, but the meaning of its clarification has not yet been explained. Within there being nothing seen, when one enters the corresponding samadhi, there is no discrimination. That is, just as there is no discrimination, with regard to whom, what Dharma, and what skillful means is there no discrimination, and why is there no discrimination? This will be explained fully below.

The sutra states: “Subhuti! If someone says, ‘The Tathagata teaches the view of self, and so forth…’” These words reveal the state of non-discrimination. How can this be made clear? The self spoken of by non-Buddhist schools is taught by the Tathagata to be the view of self, thereby establishing the selflessness of persons. Moreover, by speaking of the existence of that view of self, the selflessness of dharmas is thereby established. Since that view of self belongs to the category of views, by contemplating it in this way, when a bodhisattva enters the corresponding samadhi, discrimination no longer remains. This contemplation itself is the means of entry.

The sutra states: “Subhuti! A bodhisattva should give rise to this accordingly.” This reveals who is free from discrimination.

The sutra says: “With regard to all dharmas.” This reveals with regard to which dharmas there is no discrimination.

The sutra states: “One should know thus. One should see thus. One should resolve and understand thus.” This reveals the higher mind and higher wisdom. Within the state of non-discrimination, one should see, know, and resolve and understand. Here, when wisdom relies upon calm abiding, it is called knowing; when it relies upon insight, it is called seeing. When these two rely upon samadhi, it is called resolute understanding. Through mastery of samadhi, one clearly understands that the inwardly apprehended object is an image. This is called resolute understanding.

The sutra states: “Having perceived and understood thus, one nevertheless does not abide in the conception of dharmas.” This precisely reveals non-discrimination.

The sutra states: “The conception of dharmas—the conception of dharmas is in fact not a conception of dharmas; therefore it is called the conception of dharmas.” This reveals the distinct meaning and the corresponding meaning within the conception of dharmas, as explained previously.

Thus, in all abiding states, one should know that the means corresponding to samadhi are likewise the same. The two kinds of aspiration and the restraint of distraction have already been explained above; there is no further meaning, and therefore they are not discussed again. Within the complete means of that mind, in order to teach the Dharma without defilement, the sutra states: “Subhuti! If a bodhisattva were to fill immeasurable asamkhya worlds with the seven kinds of precious treasures, and so forth…” What does this reveal? Because there is such great benefit, one should resolutely expound the truth. Although one expounds it in this way, one does not become defiled by attachment.

The sutra states: “What is expounding? Expounding without expounding—that is called expounding.” What does this mean? It reveals that, because it cannot be expressed in words, there is no expounding. Yet because the essence of that Dharma can be spoken of, it is expounded in this way. If it were otherwise, the exposition would be defiled because its meaning would be inverted.

Moreover, when teaching in this way, one does not seek faith, reverence, and so forth; this too is teaching the Dharma without defilement. Within that complete mind, in order not to be defiled by samsara, the verse concerning a star, a cataract, a lamp, an illusion, and so forth is taught. Its meaning has already been explained above.

If, upon hearing such a meaning,

One does not awaken to the Mahayana,

I deem one even duller than a stone,

And therefore ultimately without a cause.

Those of lesser capacity regarding this profound, great Dharma

Cannot comprehend it or incline toward faith.

There are many such people in the world;

Therefore this Dharma falls into neglect.

Thus ends the Treatise on the Vajracchedika Prajnaparamita, composed by Asanga (the Unattached One).

END OF VOLUME TWO