金剛仙論

The Vajra Prajnaparamita encompasses the entire great purport of the Eight Collections and accords with the essential principles of the sutras; this must be elucidated. It is precisely a treatise on the Buddha-nature of the eternal fruit and the causes of the ten bhumis. When the causes are fulfilled and the nature is revealed, there is a responsive accord with the world. Therefore, the Eight Collections of Prajnaparamita were expounded, using ten kinds of meaning to explain them and to counteract ten kinds of obstruction.

The first collection contains one hundred thousand verses (the Greater Collection).

The second collection contains twenty-five thousand verses (The Emission of Light).

The third collection contains eighteen thousand verses (The Radiant Praise).

The fourth collection contains eight thousand verses (The Practice of the Way).

The fifth collection contains four thousand verses (the Lesser Collection).

The sixth collection contains two thousand five hundred verses (The Questions of the Heavenly King).

The seventh collection contains six hundred verses (Manjusri).

The eighth collection contains three hundred verses (namely, this Vajra Prajnaparamita).

These are the names of the Eight Collections. Because the first seven collections do not completely eliminate marks, they are called simply Prajnaparamita. Because this eighth collection eliminates marks completely and ultimately, it is given the distinct name Vajra.

The first collection was taught in the city of Rajagriha, five years after the Tathagata attained the Way.

The next five collections were likewise taught in the city of Rajagriha.

The seventh and eighth collections were taught in the city of Sravasti.

This Vajra Prajnaparamita arose when Venerable Subhuti, having received the blessing of the Buddha’s sustaining power, posed questions and the Tathagata replied.

The ten obstructions are:

1. The obstruction of the mark of nonexistence. As stated in the Prajnaparamita: All conditioned and unconditioned dharmas, even nirvana, are empty. Sentient beings do not understand this and give rise to the view of annihilation, holding that all dharmas are nonexistent. To counteract this obstruction, the Buddha told Subhuti: There are great bodhisattvas who practice the perfection of giving, through to the perfection of prajna, and so forth... In this sutra, the counteraction occurs in the third section. The sutra states: “A bodhisattva should practice giving without abiding in anything,” and so forth... This eliminates the view of annihilation.

2. The obstruction of the mark of existence: When sentient beings hear the Tathagata say that bodhisattvas practice the six paramitas, they become attached and give rise to the view of permanence, thereby holding that all dharmas exist. To counteract this obstruction, the Buddha told Venerable Subhuti: A bodhisattva does not perceive himself as a bodhisattva or perceive the paramitas, and so forth... In this sutra, the counteraction occurs in the section on cultivation. The sutra says: “If a bodhisattva gives rise to the mark of a sentient being or the mark of a person, he is not a bodhisattva.” This eliminates attachment to permanence.

3. The obstruction of what does not exist but appears to exist: The Tathagata said that dharmas such as form exist. If they exist, he should not then say again that these dharmas are empty. To counteract this obstruction, the Buddha told Venerable Sariputra: The essential marks of dharmas such as form are empty, like a mirage; they do not exist but merely appear to exist, and so forth... In this sutra, the counteraction is expressed thus: “Only ordinary people greedily cling to things,” and so forth... This eliminates the view that things truly exist.

How does this third section differ from the first? The first section above generally clarifies that all conditioned and unconditioned dharmas are empty. This third section, however, explains that conditioned dharmas are empty. Yet the doubter says: If all dharmas are empty, how can they be perceived and have functions regarded as distinct?

4. The obstruction of the mark of denigration: Above, upon hearing the Tathagata say that the essential marks of dharmas such as form are empty, like a mirage—nonexistent and merely appearing to exist—sentient beings fail to understand and conceive the denigrating notion that the unconditioned dharmas of Buddha-nature and nirvana are the same as conditioned dharmas: empty in nature and devoid of essence. If so, there would be no cultivation and no attainment of the fruit.

To elucidate the counteraction to this, the Buddha told Venerable Sariputra: “It is not the emptiness of nonexistence,” and so forth... In this sutra, the counteraction occurs in the sixth section: although it states that dharmas are empty, it also states that the marks of dharmas are not nonexistent. This eliminates the view of nonexistence.

How does this fourth obstruction differ from the first and third obstructions? The first clarifies that all conditioned and unconditioned dharmas are empty. The third specifically explains that conditioned dharmas are empty. This fourth section, however, clarifies only that unconditioned dharmas, whose essence is wondrous existence, are empty because they are devoid of the myriad forms and marks; they are not empty in the same way as conditioned dharmas, which are empty because they lack intrinsic nature. Therefore, they differ.

5. The obstruction of the mark of unitary existence: Upon hearing the Tathagata say that form is empty, sentient beings conceive the thought: Apart from emptiness, form nevertheless exists. To counteract this obstruction, the Buddha told Venerable Sariputra: “Emptiness is not form,” and so forth... In this sutra, the counteraction is expressed thus: “A composite mark is indeed ineffable,” and so forth... This eliminates the view of identity.

6. The obstruction of the mark of separate existence: Above, the Tathagata said that emptiness is not form. Sentient beings do not understand and suppose that, apart from form, emptiness exists separately. To counteract this obstruction, the Buddha told Venerable Sariputra: “Apart from emptiness, there is no form. Form itself is emptiness; emptiness itself is form,” and so forth... The counteraction in this sutra is: “Therefore, the Buddha says that all dharmas are without self, without person, and without sentient being,” and so forth... This eliminates the view of difference.

7. The obstruction of the mark of true existence: Upon hearing the Tathagata say above that the essence of the myriad dharmas is empty like space, one asks: Why, then, does the Buddha say that dharmas such as form exist? To counteract this obstruction, the Buddha told Sariputra: Dharmas such as form have only the function of names, and so forth... The counteraction in this sutra is: “The Tathagata says that particles of dust are not particles of dust and that the world is not the world,” and so forth... This eliminates the view of clinging to the teachings.

How does this seventh obstruction differ from the first, third, and fourth obstructions above? Here it is clarified that emptiness is not different. Above, the objection concerns only the method of exposition: If things are empty, why does the Tathagata say that they exist? Therefore, they differ.

8. The obstruction of the mark of manifold difference: Upon hearing the Tathagata say that the essential marks of dharmas such as form are empty and have only the function of names, sentient beings conceive the thought: If dharmas such as form are empty, they should not undergo arising, abiding, and cessation. If arising, abiding, and cessation truly exist, then they are not empty. To counteract this obstruction, the Buddha told Venerable Sariputra: “Dharmas do not arise, abide, or cease; they are neither pure nor defiled,” and so forth... In this sutra, the counteraction occurs in the seventh section, which discusses measure. Why? Because those who are free from all dharmas are called Buddhas, Tathagatas. This eliminates the view of existent marks.

9. The obstruction of the mark that meaning is as the name: The Tathagata said that dharmas such as form can be seen and touched. Sentient beings conceive the thought that just as the name is, so too is the meaning: it can be seen and touched. To counteract this obstruction, the Buddha told Venerable Sariputra: “The names of dharmas are provisional designations,” and so forth... The counteraction in this sutra is: “There truly is no dharma called a bodhisattva,” and so forth... This eliminates the view of clinging to a meaning on the basis of its name.

10. The obstruction of the mark that the name is as the meaning: Above, the Tathagata said that dharmas such as form are quiescent and empty and that their names are merely provisional designations; delusion—the afflictions—is designated in this manner. Sentient beings conceive the thought: As the meaning is, so too is the name. Because there is a meaning, there is a name; if there were no meaning, how could there be a name? To counteract this obstruction, the Buddha told Venerable Subhuti: A bodhisattva does not perceive any name. Because he does not perceive any name, he does not cling to any meaning, and so forth... The counteraction in this sutra occurs in the eleventh section, which states:

All conditioned dharmas

Are like stars, cataracts, lamps, illusions, and so forth...

This is the elimination of views and attachments based upon grasping at meanings and clinging to names.

To counteract these ten obstructions, the Eight Divisions of the Prajnaparamita were taught, fully and perfectly revealing omniscience.

Why are these ten called obstructions? Because each one causes confusion concerning the essence and can obstruct true resolute understanding, they are collectively called obstructions.

– Vajra: The name is taken from a simile, adopting the meaning of firmness and reality, like the vajra of the world. It has two meanings:

1. The substance of a vajra is firm and real, and can shatter all things.

2. No thing can destroy a vajra. This illustrates that this fruition is, first, the unconditioned Dharma; its body is Vajra Prajnaparamita, and together with the ten bhumis it is wisdom. It likewise has two meanings: 1. It can vanquish the hostile forces of Mara and destroy all afflictions. 2. The various Maras and afflictions cannot destroy it. Therefore, it is called Vajra.

Moreover, ordinary beings and followers of the Two Vehicles cannot comprehend or enter the principle and teaching herein; therefore, it is also called Vajra.

– Prajnaparamita: Prajna is the correct pronunciation from the Western Regions (India); in the Wei language it is translated as luminous wisdom. This Vajra is the ultimate principle of signlessness, whose essence abides in reality. Wisdom can illuminate and penetrate the source of the principle, thoroughly discern the characteristics of all dharmas, and reveal the eternally abiding fruition of Buddhahood; therefore, it is called Prajna.

– Paramita: In the Wei language it is translated as “reaching the other shore” (reaching the shore of awakening). This makes clear that the principle expounded in this sutra is the true, eternal, and abiding Dharma. The essence of the other shore can enable sentient beings to cross the river of birth and death and reach the other shore of nirvana; therefore, it is called Paramita.

– Sutra: The ancients traditionally interpreted this word as “constant.” According to the original text of the Western Regions, it is called Sutra, which is translated here as “root.” This elucidates that both principle and teaching have the meaning of a root.

Principle is the root: This elucidates the realized Dharma that is the subject of the exposition. The principle of the unconditioned can serve as the root from which arise the verbal teachings of the twelve divisions of scripture; therefore, principle is called the root.

Teaching is the root: This elucidates that by seeking within this verbal teaching, one can attain the realized Dharma; therefore, the verbal teaching and the realized Dharma are called the root. Thus, the teaching is taken as the root.

The word “sutra” used here is not a translation of the original title. Rather, people in this land used the word “sutra” according to its meaning to indicate what is called Sutra; hence it is spoken of as a sutra.

– Treatise: After the Tathagata entered nirvana, there was a greatly accomplished Mahasattva named Vasubandhu, whose name was translated in the Wei language as Tianqin. He was in truth a great provisional bodhisattva who manifested a transformation body among beings. He comprehensively perceived the meaning of the Mahayana and Hinayana teachings expounded by the Tathagata throughout his lifetime. The wording and sentences of this Vajra Prajnaparamita Sutra are exceedingly concise, yet its meaning is boundlessly profound and extensive. Since people of the world could not comprehend its deep and wondrous meaning, he undertook the work of explanation for the sake of sentient beings; this is therefore called a Treatise. (This present treatise explains Treatise No. 1511/3 by Bodhisattva Vasubandhu.)

The reason two verses are presented at the beginning of the Treatise is this: when the author, Vasubandhu, was about to compose the Treatise explaining the profound and wondrous meaning of this Vajra Prajnaparamita Sutra, if he did not first clarify the essence of the Dharma at the beginning of the Treatise and, from afar, rely upon the Buddha and Sangha presented at the beginning of the Sutra, then upon what could he base his treatise explaining the Sutra’s profound meaning?

It is evident that after the Tathagata entered nirvana, whenever the great treatise masters among the sravakas and bodhisattvas wished to explain the Buddha’s authentic sutras, they invariably first took refuge in and paid reverence to the Three Jewels, relied upon their awe-inspiring spiritual power, and only then composed their treatises. This is the general purport of the two verses presented here.

According to the content of these two verses, this section is divided into two passages:

1. One and a half verses (six lines): These express the utmost reverence for the Three Jewels.

2. Half a verse (the final two lines): These explain and confirm the intention of that reverence.

+ Within the first six lines:

The first line elucidates the profound and wondrous principle and teaching of this Vajra Prajnaparamita, namely, the essence of the Jewel of the Dharma.

The second line: This explains that because the principle and teaching of the Dharma gate above are profound, the ignorant people of the world cannot awaken to them. It thus identifies those who cannot comprehend them.

The third line: This clarifies that all Buddhas and bodhisattvas are able to penetrate them. This reveals the two Jewels of the Buddha and Sangha. It thus identifies those who can comprehend them.

The fourth line: Because all Buddhas and bodhisattvas can penetrate this principle, they instruct and guide beings. We should therefore take refuge in and revere those endowed with immeasurable merit.

The fifth and sixth lines: These further explain the intention of wholehearted reverence.

+ The final two lines: These separately explain the reverence-worthy virtues of bodhisattvas.

– Dharma (in the first line of the verse: “The Dharma gate, its sentences and meanings, together with their sequence”): Its function is to serve as a standard. Furthermore, a dharma is so called because its own essence does not lose its own characteristic.

What is the intrinsic characteristic of a “dharma” that is said not to be lost? It means that the exceedingly profound Dharma of this Vajra Prajnaparamita can prevent and restrain the non-Dharma of birth and death, keeping sentient beings from falling into the three evil destinies. It can enable sentient beings to attain the fruits of gods and humans and of the Two Vehicles. It can also enable sentient beings to fulfill the practices of the ten bhumis and ultimately attain the fruition of Buddhahood and supreme bliss; therefore, it is called Dharma.

Gate: This elucidates that both the principle and teaching of this Vajra Prajnaparamita can serve as a point of departure from which the traveler proceeds to the distant destination, the fruition of Buddhahood; therefore, it is called a Gate.

Sentence: This is the teaching that expounds this Vajra Prajnaparamita—the means of expression.

Meaning: This is the realized principle that is expounded—the object expressed. It clarifies that the principle and teaching of this Prajnaparamita are profound and wondrous, beyond the comprehension of the mind, mentation, and consciousness of ordinary beings and followers of the Two Vehicles. It is the ultimate point of the Eight Divisions, which remained concealed within the Tathagata’s teaching. How is this known? As the Sutra later states: “The Tathagata says that sentient beings are not sentient beings,” and so forth. This is precisely the difficult-to-comprehend principle and teaching of the sentences and their meanings; therefore, they are called “sentences and meanings.”

Together with their sequence: This elucidates the sequence of the divisions within the twelve sections of that Dharma gate. From one section to another, the function of the Dharma arises. Sometimes the sequence is followed, while at other times it is surpassed; therefore, it is difficult to discern. Later in the text of the Sutra it says, “How should one abide?” thus giving rise to the Section on Abiding. “How should one practice, and how should one subdue the mind?” thus giving rise to the Section on Practice in Accordance with Reality. This is precisely the difficult-to-discern meaning of the sequence; therefore, it says, “together with their sequence.”

– “The world does not understand, being apart from luminous wisdom” (verse): Although the preceding line has elucidated Prajnaparamita, its principle and teaching are difficult, and it has not yet been made known who cannot understand the essence of the Dharma. Therefore, the second line clarifies that the ignorant people of the world cannot understand it. “The world” means the world of sentient beings. “Cannot understand” means that these ordinary beings have not yet attained such supramundane means of resolute understanding as hearing, reflection, and cultivation, by which delusions (afflictions) and obstructions are severed and birth and death are forever brought to an end. Therefore, they cannot reach the ultimate source of the principle or awaken to this profound Dharma.

One may therefore ask: Why do the ignorant people of the world not understand? The answer is: Because they are apart from luminous wisdom. “Apart from luminous wisdom” means that the ignorant people mentioned above have not yet attained the First Bhumi or any higher stage, nor acquired the true, uncontaminated resolute understanding by which delusion and darkness are severed; therefore, they are said to be apart from luminous wisdom. Because they are apart from supramundane luminous wisdom, they cannot comprehend this profound Dharma of Prajnaparamita.

– Great wisdom comprehends and penetrates; they instruct us (verse): Although the preceding line has clarified those who are unable to understand, it has not yet revealed those capable of attaining supreme understanding. Therefore, the third line of the verse establishes that all Buddhas and bodhisattvas alike can discern, explain, and thoroughly comprehend this principle. This jointly sets forth the two jewels of the Buddha and the Sangha.

+ Great wisdom comprehends and penetrates: This refers to the Buddhas, the Tathagatas, who have completely eliminated the two obstructions, perfected omniscient wisdom, and fully illuminated this Dharma gateway. They encompass both its principle and its teaching, and none surpasses them; hence it is said: “Great wisdom comprehends and penetrates.” If discussed in relation to bodhisattvas, they too gradually eliminate the obstruction of afflictions and attain portions of omniscient wisdom. Their partial awakening accords with that of the Buddha, and they progressively comprehend the phrases and meanings of this Dharma gateway. Therefore, they too may be called those whose great wisdom comprehends and penetrates.

The second point is this: If the principle and teaching of this prajnaparamita are profound and difficult to understand, how was the author of the treatise able to comprehend them and compose a treatise explaining them? The answer is: “Those of great wisdom who comprehend and penetrate have instructed us.”

+ They instruct us: This clarifies the author’s own assertion that the Buddhas and bodhisattvas possess great skillful means. Having personally realized the principle that is free from names and characteristics, they nevertheless employ names and characteristics in speech to teach and guide me, the author, as well as other masters of treatises and all sentient beings. For this reason, we are able to comprehend the profound and wondrous meaning of this prajnaparamita. The merit belongs to the great sages; it is not something that could be understood through one’s own power. Hence it is said: “They instruct us.”

– I take refuge in the body of immeasurable merit (verse): Although the preceding passage has distinguished the reverence accorded to persons and the Dharma, it has not yet discussed the intent of the utmost reverence. Therefore, the fourth line of the verse reveals this supreme reverence. This profound Dharma gateway of the Vajra Prajnaparamita is the mother of all Buddhas and can give rise to the manifest fruit of eternally abiding nirvana. Its essence universally reveals immeasurable merits; therefore, I take refuge in it.

Moreover, all Buddhas and bodhisattvas possess the ten powers, the four fearlessnesses, and immeasurable collections of great merit. They can guide us by means of the principle and teaching set forth above and have shown me, the author, kindness beyond compare; therefore, it is also said that I take refuge in them. This one line should be understood as applying throughout the preceding passage; that is, from the third line onward, all is spoken under the phrase “I take refuge.”

– I should pay homage to such ones (verse): The two lines from this point onward further explain the fourth line: the intent of supreme reverence. Although taking refuge was spoken of above, a mind of reverent admiration had not yet been expressed. As the author is about to take refuge reverently through the three modes of action, and because the persons and Dharma worthy of reverence have already been presented collectively, he next says: “I should pay homage in this manner.”

– With my head and face, I reverently bow at their feet (verse): The preceding line speaks of supreme reverence but has not yet explained the reason for that reverence. This line specifically distinguishes the act of reverence. The head is the most important part of the body, while the feet are regarded as its lowliest part. To place what one most values at the feet of the Buddha and Sangha truly reveals the utmost sincerity and reverence. Hence it is said: “With my head and face, I reverently bow at their feet.” It should also speak of reverence through mental action and praise through verbal action, but these are omitted because of the limitations of the verse.

This one line should likewise be understood as applying throughout the preceding passage; that is, the sections concerning each of the Three Jewels are all said to receive prostration.

– Because they can undertake the Buddha’s exceedingly difficult task (verse): These two lines in the latter half of the verse separately explain the meritorious qualities for which bodhisattvas deserve reverence. Here the author provisionally raises a question, intending to say: All Buddhas, the Tathagatas, fully possess the three forms of penetration, illumination, and understanding. They universally illuminate the myriad dharmas, transcend every mark of the stages of training, and cannot be surpassed by anyone. It is therefore reasonable to revere them wholeheartedly. Although bodhisattvas abide in the stages of training, their sphere is incomplete, their illumination of principle is not yet perfect, and their elimination of afflictions is not yet complete. How, then, can they be called those of great wisdom and revered equally with the Buddhas? The verse therefore explains: “Because they can undertake the Buddha’s exceedingly difficult task.”

What is the exceedingly difficult task of the “Buddha’s household” that bodhisattvas are said to shoulder? The exceedingly difficult task of the “Buddha’s household” is now explained: The principle and teaching of this prajnaparamita are exceedingly profound in purport and do not lie within the conceivable sphere of ordinary beings or the practitioners of the Two Vehicles. Such persons are therefore incapable of accepting and preserving it, propagating it widely, and benefiting the myriad beings.

Clearly, bodhisattvas, the great beings, uniquely possess wondrous understanding and shoulder this weighty task. During the period of the semblance of the true Dharma, after the Tathagata’s nirvana, they accept and preserve it, propagate and teach it, and continue in the footsteps of the sages of old. This is to shoulder the Buddha’s exceedingly difficult undertaking.

Their merit is therefore equal to that of the Buddhas, and for this reason they are called those of great wisdom who comprehend and penetrate, and are revered as wholeheartedly as the Buddhas.

Here it is explained that there are two kinds of bodhisattvas:

1. Bodhisattvas from the First Bhumi upward have accumulated practices throughout innumerable kalpas, directly perceived the foundation of principle, eliminated afflictions, and attained realization for themselves before expounding it. They are therefore able to shoulder the task of accepting, preserving, and widely propagating the teaching for the benefit of all beings.

2. Bodhisattvas on the stages of faith prior to the bhumis have likewise accumulated practices over the long course of one great asamkhyeya kalpa. Though not yet fully complete, they are approaching completeness. Although they have not yet directly perceived the foundation of principle, they are able initially to come into contact with it, gain an understanding resembling the principle, and subdue afflictions. Therefore, they too are able to undertake the work of accepting, preserving, and widely propagating the teaching for the benefit of all beings.

– They gather in sentient beings and bring them benefit (verse): When it is said that bodhisattvas widely propagate the supreme Dharma of prajnaparamita during the period of the semblance of the true Dharma, do they do so in pursuit of personal gain and support, or to benefit all beings? The final line of the verse says: “They gather in sentient beings and bring them benefit.” This clarifies that after the Buddha’s nirvana, bodhisattvas, the great beings, widely propagate this sutra precisely to awaken all sentient beings and permeate them with benefit. They therefore employ the Dharma to gather in beings, enabling them to be transformed and attain the inexhaustible merit of the transcendent path of unsurpassed bodhi. This makes clear that bodhisattvas do not act for their own benefit. Hence it is said: “They receive sentient beings and bring them benefit.”

The two verses preceding this treatise constitute the author’s—Bodhisattva Vasubandhu’s—reverent homage to the Three Jewels and his statement of his purpose in composing the treatise.

– Part 1: From the words “Thus have I heard…” onward through the end of the sutra, the substance of the sutra is formally explained. It comprises the Introduction, the Main Exposition, and the Transmission, whose meanings are distinguished in the customary manner. Here, according to meaning, it is divided into twelve sections, beginning with the Introduction and ending with the Transmission. The arising of these twelve explanatory sections will be extensively explained in sequence below and may thereby be understood.

Among these twelve sections, the first clarifies the Introduction because, whenever the Tathagata is about to teach the Dharma, he ordinarily uses his awe-inspiring spiritual power to grant unseen aid and summon those with the appropriate affinities. This constitutes the circumstances giving rise to the teaching and is therefore called the Introduction. In explaining the meaning of an introduction as a sequence of initiating circumstances, the sutras generally first describe the emission of light, the trembling of the earth, the gathering of those with the appropriate affinities, and the extensive manifestation of causal circumstances; only afterward is the Dharma taught. This sutra differs from other sutras because the Tathagata’s teaching of the Dharma may be introduced in many ways:

1. He emits light, the earth trembles, those with the appropriate affinities are gathered, and auspicious signs are extensively manifested; afterward, the Dharma is taught.

2. He does not emit light, the earth does not tremble, and auspicious signs are not extensively manifested. The Tathagata knows the faculties of sentient beings and their responsive affinities and naturally teaches the Dharma without waiting to be asked.

3. Among the assembly were timid beings who harbored doubts within but did not dare question the Buddha. Therefore, the Tathagata Himself clearly declared: “I am the Omniscient One. Why do you not question Me? If you question Me, I shall expound the Dharma for you.”

4. The Tathagata secretly bestowed His empowering spiritual might upon that person, granting him the power of wisdom and thereby enabling him to expound the Dharma.

5. Bodhisattvas who expounded the Dharma in other places, upon completing their exposition, went before the Tathagata and requested His confirmation of what they had taught.

6. When someone raised a doubtful question, the Tathagata took that occasion to expound the teaching.

7. The Tathagata directly used His own appearance as the introduction to the exposition of the Dharma.

The Prefatory Section of this sutra corresponds to the fourth case: the Tathagata secretly bestowed His empowering spiritual might, and therefore this is called the Prefatory Section. For example, in the Prajnaparamita Sutra in One Hundred Thousand Verses (the Larger Prajnaparamita), the Tathagata employed all three modes of action to empower the Venerable Subhuti.

Or, as in the Prajnaparamita Sutra in Eight Thousand Verses (The Practice of the Way) and so forth, among those six collections He employed only the two modes of verbal and mental action to empower the Venerable Subhuti. In this Diamond Prajnaparamita Sutra, He employed mental action alone to empower him, without including bodily or verbal action.

If this sutra was expounded through empowerment by mental action alone, why does its text not distinguish and explain that event? It is because the Tathagata expounded the Eight Divisions of Prajnaparamita in continuous succession, without interruption or cessation, and therefore did not separately explain it again.

The first five phrases of the sutra constitute the preface common to all sutras:

1. Thus.

2. I heard.

3. At one time.

4. The Bhagavat (the Blessed One).

5. The dwelling place (was staying at…).

The reason these five phrases are placed at the beginning of all sutras involves three meanings:

1. To attest that the principle of the sutra is not false, thereby inspiring faith in future generations.

2. To indicate its distinction from non-Buddhist teachings, which use the syllable A-u as an auspicious expression.

3. To put an end to disputes and indicate that the existing central tenet has been thoroughly investigated. Since they jointly provide attestation and inspire faith, they are explained first.

– Thus: This is stated so that those who receive and understand the sutra may penetrate its wondrous purport; hence it elucidates the principle and teaching of the Diamond Prajnaparamita. What I now recount in this manner does not differ from what the Buddha previously expounded. Therefore, “Thus” is clarified first.

Although it is now said that the principle and teaching of Prajnaparamita being expounded do not differ from what the Buddha previously taught, it is not yet known who heard the sutra. If there were no hearer, it could not necessarily be believed. Therefore, the second phrase, “I heard,” follows. This clarifies that there was someone who heard it and that it was not hearsay; hence it is worthy of belief.

Although the Venerable Subhuti says, “I heard,” speech must have occurred at a particular time. If the exposition had no time, it might still not be credible. Therefore, the third phrase, “At one time,” follows.

Although the time when the sutra was expounded has been stated, an exposition must have a speaker, and it is not yet known who that speaker was. If it had been spoken by Mara, a non-Buddhist teacher, or some other person, it would not necessarily be worthy of belief. Therefore, the fourth phrase follows, identifying the one capable of expounding it as the Buddha, the Blessed One; hence it is worthy of belief.

Even though the principle and teaching of this Prajnaparamita were expounded by the Buddha, it has not yet been made clear where the Tathagata gave this exposition. If the teaching had no location, it might still not be credible. Therefore, the fifth phrase follows, clearly stating that the sutra was expounded at Prince Jeta’s Grove in Anathapindika’s Park, in the city of Sravasti.

Among these five phrases, why is the first called “Thus”? According to the worldly explanation concerning the “interpretation of names,” the meaning of “thus” has many applications, which may be summarized under four kinds:

1. Thus resolving to arouse the mind.

2. Thus instructing others.

3. Thus by way of analogy.

4. Thus with certainty.

+ Thus resolving to arouse the mind: One reflects within oneself, “I should thus arouse the mind of bodhi and cultivate wholesome practices,” and so forth. This is called “Thus resolving to arouse the mind.”

+ Thus instructing others: One instructs the person before one, saying: “You should thus arouse the mind of bodhi and cultivate the practices,” and so forth.

+ Thus by way of analogy: It is also said: “His majestic virtue shines like the light of the sun. His wisdom is deep and vast like the great ocean. His dignified countenance resembles the full moon. He is valiant and mighty like the Lion King.” This is called “Thus by way of analogy.”

+ Thus with certainty: “Thus have I seen and heard,” and so forth. This is called “Thus with certainty.”

The word “Thus” used here refers only to the fourth kind, “Thus with certainty.” It makes clear that the Venerable Subhuti personally accompanied the Tathagata and heard the principle and teaching of this Diamond Prajnaparamita. What he, Subhuti, related was exactly as the Buddha had expounded it—neither more nor less, without embellishment or error. It was certainly so and was free from the fault of hearsay; therefore it is called “Thus.”

– I heard: Since the meaning of “Thus” necessarily entails someone who heard, the phrase “I heard” follows. Who here calls himself “I” and says, “I heard”? There are many approaches to explaining this, but it is the Venerable Subhuti who says, “Together with one thousand two hundred and fifty bhiksus, I heard this sutra”; therefore it is called “I heard.” Clearly, the principle applies universally, and the wording may likewise be understood universally. Yet if it were specifically taken to mean that the Venerable Ananda said, “I heard,” the meaning would be incorrect. The three kinds of Ananda in the Great, Lesser, and Middle Vehicles transmitted and preserved the Dharma treasuries of the Three Vehicles; the meaning of this can be understood. How do we know this? That it was the Venerable Subhuti, and no other, who said, “I heard,” may be verified through two points.

1. From the text of the sutra: In the subsequent comparative section, the Venerable Subhuti asks, “By what name should this sutra be called, and how should we receive and uphold it?” Using this passage as evidence, one should know that the person who here says, “I heard,” is the Venerable Subhuti. Although the Venerable Subhuti asked this question at that time, why must it necessarily have been Subhuti who later said, “I heard”?

2. By what further passage, then, can it be verified that it was the Venerable Subhuti who said, “I heard”? In ancient times, after the Tathagata entered nirvana, the Dharma treasury was compiled on three occasions. The first compilation took place in the Indrasala Cave near the city of Rajagrha, where five hundred bhiksus compiled the Dharma treasury. Arhat bhiksus such as the Venerable Sariputra each declared: “Thus have I heard such-and-such a sutra expounded by the Buddha at such-and-such a place,” and so forth.

At a later time, because an evil king had ruined and destroyed the Buddhadharma, seven hundred bhiksus once again compiled the Dharma treasury. They all said: “I heard this sutra and so forth from a bhiksu named so-and-so,” rather than saying, “I heard it from the Buddha.” This was a recompilation, and all those who compiled the Dharma treasury were followers of the Lesser Vehicle.

Furthermore, the Tathagata, while outside Mount Cakravada and without going to another world, remained in the space between the two realms. There, immeasurable Buddhas gathered together and expounded the Buddhavatamsaka Sutra. Afterward, desiring to compile the Mahayana Dharma treasury, He again summoned the assembly of disciples. There were eight billion nayutas of arhats and an immeasurable, boundless, inconceivable number of bodhisattvas, as numerous as the sands of the Ganges, all assembled there. At that time, the bodhisattvas and sravakas all said: “Thus have I heard: the Tathagata, while dwelling at such-and-such a place, expounded such-and-such a sutra,” and so forth.

Accordingly, the Venerable Subhuti said of the Diamond Prajnaparamita Sutra: “Thus have I heard: the Buddha expounded it in the city of Sravasti.” Therefore, one should know that the person who here says, “I heard,” is the Venerable Subhuti.

– At one time: Since it has already been said, “Thus have I heard,” the teaching must necessarily have occurred at a particular time; therefore, “At one time” is stated next. Yet there are many kinds of time: the time of a single thought-moment, the time of a day and night, the time of a hundred years, the time of a kalpa, or the time of spring, autumn, winter, and summer. “At one time” here does not refer to any of those just mentioned, but specifically to the time when the Tathagata taught this Diamond Prajnaparamita Sutra. Although it is called “one time,” the year, month, and day on which it was taught are not stated, and thus the precise time is unknown. For example, in the World-Purifying Eye Chapter of the Great Avatamsaka Sutra, the Tathagata taught on the very day of his attainment of the Way, at the Bodhimanda of Quiescent Extinction. The Ten Grounds Chapter was taught during the second period of seven days, in the Heaven of Those Who Delight in the Creations of Others. As for the Prajnaparamita in one hundred thousand verses, the sutra text records that it was taught five years after the Tathagata attained the Way. The remaining seven Prajnaparamita collections merely state “At one time,” and in every case it is unknown in which year they were taught.

The Tathagatagarbha Sutra was taught ten years after the Buddha attained the Way. The Jeweled Banner Chapter of the Great Collection Sutra was taught one year after the Buddha attained the Way, in the Kalandaka Bamboo Grove at Rajagriha. The Dharani Sovereign King Chapter was taught sixteen years after the Blessed One attained the Way, in the region between the two realms of Desire and Form. Where the sutra text clearly states the time, it can be known; where the sutra text does not clearly state it, it cannot be known.

Although the year in which this sutra was taught is not clearly known, it can nevertheless be determined that it was taught after midday. How is this known? The sutra says: “When it was nearly time for the meal, he put on his robe, took up his bowl, and entered the city to beg for food. Having obtained food, he returned to his dwelling place and finished his meal.” Only then did the bhiksus assemble and the Buddha teach the sutra. Therefore, it should be known that it was taught after midday.

Tradition says that throughout the Tathagata’s lifetime, from his attainment of the Way until nirvana, he continually taught the Maha Prajnaparamita, the Avatamsaka, and the Great Collection, without ever ceasing. Of the eight Prajnaparamita collections, this Diamond Prajnaparamita was taught last. The Venerable Subhuti directly said, “Thus have I heard. At one time,” without specifying the year; therefore, he said only “At one time.”

Above it was stated that I heard the doctrinal teaching of the Prajnaparamita, at one time…; yet it has not been made known from whom it was heard. If it had been heard from someone else, it would not be trustworthy. It is now said: “I heard it from the Buddha.” Knowing clearly that it was taught by the Tathagata, it is therefore worthy of trust.

– Next, the name Bhagavat is stated. This name represents the correct pronunciation of the Western Land, and in the Wei language there is no equivalent term by which it can be translated; therefore, the original sound is retained. Its meaning is explained in many ways: he is able to destroy the afflictions; or he is said to be replete with merit and wisdom; he is also said to possess great renown and to be revered by devas and humans; it is also said that he can subdue the celestial Maras and restrain the non-Buddhist teachers. Because it has very many meanings, they cannot all be discussed here, and only these four are given. Moreover, according to the authoritative texts of the Western Land, all sutras begin with the word Bhagavat. In this land, the beginnings of sutras generally read, “The Buddha was staying at…” At that time, some texts wrote “Ambhagavat”; therefore, both names were retained together.

– Here, the fourth phrase identifies the person who delivered the teaching. Although it was previously said that the teaching was heard from the Buddha, it was not yet known in what region the Tathagata taught it. If there were no location, it would not be trustworthy; therefore, the text next says, “at the city of Sravasti.” Yet the Tathagata’s Dharma body, with its wondrous form and appearance, constantly abides in noble conduct and pure conduct. Therefore, a later passage of the sutra says: “The Buddhas take the Way of non-abiding as their dwelling place.” How could such a body have a direction, location, boundary, or region that could be clearly indicated?

The statement that he was at Sravasti explains the responsive manifestations of the Buddhas, which arise precisely in accordance with the spiritual receptivity of sentient beings. Since sentient beings have locations, the sages likewise accord with them. Furthermore, it is intended to enable sentient beings of future generations to know that the Tathagata taught the Diamond Prajnaparamita Sutra at this place, so that they might give rise to reverence—whether by paying homage, offering praise, or erecting stupas and making offerings of incense and flowers—thereby honoring the material place and engendering merit.

In the remote past, at the beginning of the kalpa, two brothers who were seers lived in this city. The younger brother was named Srava, which in the Wei language means “Young and Small,” and the elder brother was named Avati, meaning “Unable to Be Harmed.” The two brothers dwelt here while seeking the Way, and the place was consequently named after them. From the younger brother’s name, the syllable “va” was omitted; from the elder brother’s name, the syllable “a” was omitted.

The two names were retained together, and so it was called the city of Sravasti, also known as the city of Sravasti. Similarly, the city of Kusinagara was named after the seer Kusina, and the city of Kapilavastu was named after the seer Kapila. These cities were all named after persons.

Only the city of Ayodhya was named after a circumstance; in the Wei language, its name means “City That Cannot Be Conquered.”

– The Jeta Grove in Anathapindika’s Park: Although it was stated above that the Buddha was in the city of Sravasti, that region was still extensive; therefore, the second part specifies the particular place.

+ Jeta: This is a word from a foreign land. The prince of that country was named Jeta Kumara. In the Wei language, Jeta means “Prince,” and Kumara means “Youth.”

+ Grove: This is a term used in this land. The park originally belonged to the prince. Later, the elder Sudatta spread pure gold over the ground and thereby purchased the park. He gathered large numbers of poor, elderly, and solitary people there to aid and support them, and he also established a monastery on the site. The people of that time consequently called it Anathapindika’s Park. Since both owners are named, and the designation combines a foreign term with a Chinese term, it is called the Jeta Grove in Anathapindika’s Park.

– Together with a great community of bhiksus: Although the text previously said, “Thus have I heard,” it was not known together with whom the teaching was heard. Therefore, those who heard it together are enumerated; all were arhats.

– One thousand two hundred and fifty persons: This states the large number present. If the opening is arranged into six phrases, these co-hearers constitute the sixth phrase. If it is arranged into five phrases, they belong to the section “Thus have I heard.” In the subsequent Dissemination Section, bodhisattvas, the four assemblies, and the eight classes of Dharma-protecting beings who heard the sutra are all fully enumerated. Why, then, does this passage mention only one thousand two hundred and fifty bhiksus rather than all the assemblies? It is because, although this sutra is broad in meaning, its wording is exceedingly concise. Its Introductory Section does not extensively discuss those who heard the sutra together, but merely states the number of great bhiksus who regularly accompanied the Buddha; the later Dissemination Section then enumerates them fully. Other sutras first give their names, praise their virtues, and state their number. This sutra lacks those portions because its wording is concise.

Great bhiksus: This expression has many meanings, but here it refers only to those who had completely eliminated the afflictions and attained arhatship; for this reason, they are called “great bhiksus.” It does not refer here to the nine kinds of bhiksus, such as those ordained through the jnapti-caturtha-karman and so forth; hence they are called “great.” Bhiksu is the correct pronunciation from a foreign land. In this land, its meaning is variously explained as “mendicant,” “destroyer of evil,” or “one who terrifies Mara.” Since there is no equivalent term by which it can be translated, the original Indian word is retained.

– At that time, when it was nearly time for the Blessed One to take his meal: The time before midday signifies the virtue of few desires possessed by a sramana; thus, taking a meal necessarily has its proper time.

– Wearing the robe and carrying the bowl: This signifies the contentment of one who has gone forth. Such a person has only the three robes and a bowl, and possesses nothing else; these accompany the body when coming and going, just as a bird in flight is never apart from its two wings. Whether walking or stopping, one acts at will, with a mind free from attachment.

– Entering the great city of Shravasti: Tradition says that Jetavana was situated to the east of this city; therefore, the Buddha entered it from outside.

The great city: That city was vast, measuring twelve yojanas in both length and breadth, and its inhabitants comprised eighteen hundred million households; therefore, it was called the Great City.

The reason the Tathagata entered the city was to seek alms. Yet the Tathagata’s Dharma-body is in essence adamantine and does not depend upon food or drink for its existence. The statement that the Tathagata sought alms means that the Tathagata’s manifestation of seeking alms brought many kinds of benefit; therefore, the Tathagata entered the city to seek alms. If the benefits of seeking alms were explained fully, they would be numerous. The sutra speaks of only twenty. Here, only ten kinds will be discussed:

1. When the Tathagata entered the city to seek alms, sentient beings saw the Tathagata’s thirty-two marks and eighty excellent characteristics, wondrously adorned like Mount Sumeru, king of mountains. They therefore aroused the aspiration for bodhi and sought to attain the body of the Tathagata.

2. Sentient beings suffering from such afflictions as deafness, blindness, muteness, and speech impediments saw the Tathagata, and their suffering immediately ceased; they then aroused the aspiration for bodhi.

3. Wealthy and eminent elders, proud of their lineage and giving rise to arrogance, saw the Tathagata’s majestic virtue, pure dignity, and peerless excellence beyond anything in the world. Their arrogance immediately ceased, and they aroused the aspiration for bodhi.

4. Women were protected under three kinds of guardianship: While still at home, they were protected by their parents; after marriage, they were protected by their husbands; and in old age, they were protected by their children. Such women, together with indolent people, were unable to go and see the Buddha. Now, seeing the Tathagata enter the city, they rejoiced in mind and aroused the aspiration for bodhi.

5. Shakra, Brahma, the Four Heavenly Kings, and the eight classes of beings, including devas and nagas, always followed the Tathagata. Each used celestial incense, flowers, and music to praise and make offerings to the Tathagata. Those who witnessed this thought: “Even the devas use celestial music to make offerings to the Tathagata. Why should we not do likewise?” They then followed the example of the devas and spirits, prepared great offerings, and aroused the aspiration for bodhi.

6. When the Tathagata entered the city to seek alms, each of the Four Heavenly Kings offered him a bowl. After accepting them, the Tathagata merged the four bowls into one. The Buddha manifested such an inconceivable deed, causing those who saw it to rejoice and arouse the aspiration for bodhi.

7. This enabled both poor and wealthy people to offer food to the Tathagata. Wealthy people had abundant food and wished to offer much to the Tathagata; they would then see that the Tathagata’s bowl was empty and thus could make a large offering. Poor people had little food and, being apprehensive, did not dare to offer it; they would then see that the Tathagata’s bowl was nearly full and thus could make a small offering. In this way both obtained their wish, regarded this as a rare occurrence, and aroused the aspiration for bodhi.

8. The Tathagata’s bowl was filled with foods and drinks of a hundred flavors, yet they did not intermingle, but remained distinct as though each filled a separate vessel. When they were distributed to the entire Sangha and to sentient beings, the food neither increased nor diminished. Those who saw this rejoiced and aroused the aspiration for bodhi.

9. This was done lest the Buddha’s disciples in future ages be reproached by worldly people: “Your teacher, the Tathagata, never went seeking alms. Why, then, do you seek alms?” Therefore, the Tathagata manifested the practice of seeking alms.

10. The Tathagata is in essence adamantine; his body is not hollow, and he constantly abides in samadhi. In truth, he does not partake of food, and only the devas know that the Tathagata does not partake of food. In order to liberate sentient beings, he entered the city to seek alms and manifested the practice of seeking alms.

Because there were so many benefits such as these, the Buddha entered the city to seek alms.

– Within that city, seeking alms in sequence: According to the customs of the Western Land (India), the four castes dwelt within the city, while butchers, meat sellers, and others of their kind lived outside it. When such people entered the city, they rang small bells as a warning, and everyone went separately so as not to encounter them. Here, “in sequence” refers to the four castes within the city: he did not forsake the poor to follow the rich, nor forsake the lowly to follow the noble; therefore, it is called seeking alms in sequence. If so, was the Buddha’s mind not impartial toward sentient beings? This makes clear that the Tathagata’s mind was not partial; he merely conformed to the customs of the country. The Tathagata also entered the homes of lowly people, but did not allow others to see him do so. If the kshatriyas and brahmins had seen this, they would have criticized him, saying: “This shramana is an impure person, for he follows lowly people to seek alms,” and consequently would not have shown him reverence. If the wealthy and eminent did not show reverence, the Buddha-Dharma would have difficulty remaining established. Shramanas of the Western Land generally did not go to the households of butchers or chandalas to seek alms. Nor did they go to homes with vicious elephants, vicious horses, or vicious dogs to seek alms. The Tathagata alone was able to seek alms from each household in sequence. Other bhikshus were entirely unable to seek alms in sequence.

– Having finished seeking alms, he returned to his dwelling place: After obtaining sufficient food through alms, he returned to Jetavana.

– Having finished the meal: The Tathagata did not partake of the food that was present. The food in his bowl was divided into three portions: One portion was placed upon grass leaves and given to sentient beings dwelling on land. One portion was placed in the water and given to sentient beings dwelling in water. One portion was for his own consumption. Yet the Tathagata did not actually partake of the food; only the devas knew that the Tathagata did not eat the food that was present.

– Putting away his robe and bowl: This means that he folded his sanghati robe, washed his bowl, and put them in their customary places.

– Having washed his feet: The soles of the Tathagata’s feet were like lotus flowers; neither dust nor water adhered to them. It is the constant rule of all Buddhas to receive and maintain the prescribed practices. Yet when the Tathagata walked upon the earth, his feet remained four finger-widths above the ground and did not touch it; lotus flowers arose beneath them to support each step. How, then, could there have been any dust or defilement? The statement that he washed his feet merely indicates that the dignified and pure deportment of one who has gone forth possesses an appearance worthy of reverence.

– As was customary, a seat was arranged: It was not made by humans, devas, or the eight classes of beings, nor was it arranged by the disciples; neither did it appear because the Tathagata formed a thought that it should exist. This makes clear that all Buddha-Tathagatas had planted extremely deep and abundant causes and therefore naturally received such a result. There were halls and pavilions made of the seven treasures, together with supremely wondrous seats fashioned from various precious substances, requiring no one to arrange them. Therefore, it is said: “As was customary, a seat was arranged.” Whenever the Buddha wished to sit, a seat appeared; when he departed, it was no longer present.

– Sitting cross-legged in the lotus posture: Among the four modes of deportment, sitting is supreme. Walking and standing entail much fatigue. One can sit for a long time without discomfort, and sitting also accords with samadhi. Those who saw him rejoiced and all aroused the aspiration for the Way.

– His body upright and abiding in composure: This elucidates the Tathagata’s bodily karma, signifying that the Tathagata was free from every kind of disorderly deportment, possessed the marks of samadhi, and remained serene and unmoving, like a statue cast of gold, like one who willingly submits to the prescribed form of punishment.

– Right mindfulness, unmoving: This elucidates the Tathagata’s mental karma. His mind is concentrated on a single object; having attained a supreme samadhi, he does not shift or waver and is therefore said to be unmoving. Since right mindfulness is a mental dharma, how can it be known? Although right mindfulness is a mental dharma, formless, obscure, and difficult to fathom, the mind can be verified through the stillness of the body; thus one can know with certainty that samadhi is present. For example, a bhiksu who has attained samadhi may remain unmoving for one day or for seven days. Because his body does not move, it is clearly known that samadhi is present within his mind.

Everything preceding this constitutes the Introductory Section.

– Part Two: From the passage, “At that time, the bhiksus,” down through the phrase, “skillfully entrusts the bodhisattvas”: This is the second passage of the sutra, called the Section on Skillful Mindful Protection.

The reason this passage is called Skillful Mindful Protection is that Venerable Subhuti had secretly received the empowering assistance of the Tathagata and was about to question him. Through the power of that secret assistance, he personally approached the Tathagata to ask his questions, and the Tathagata expounded the Vajra Prajnaparamita Sutra for the bodhisattvas. Venerable Subhuti was about to ask about the three matters through which those above the grounds initiate the subsequent teaching of the sutra.

Therefore, he first offered praise, saying: “How rare, O Blessed One! The Tathagata skillfully protects and keeps the bodhisattvas in mind and skillfully entrusts them.” This clarifies that the Tathagata skillfully teaches and transforms the two kinds of bodhisattvas—those whose faculties have matured and those whose faculties have not yet matured—enabling them to understand the world fully and quickly enter the Ground of Spiritual Nature and the First Ground within the Mahayana Dharma.

Therefore, following the Introductory Section, the second section is elucidated.

– The bhiksus: These are also the bhiksus among the one thousand two hundred and fifty who formed the assembly that constantly accompanied the Tathagata. The reason it says, “They went to the Buddha’s dwelling place,” is that, according to the customary rule, these bhiksus stayed on all four sides, one hundred or two hundred paces beyond the Buddha’s residence. Each practiced the path in accordance with the Dharma at a place suitable for himself. They were not permitted to remain close to the Buddha, because being close to him would create many impediments; therefore, they had to dwell at a distance.

When the Tathagata went on alms round, he personally carried his robe and bowl and did not bring disciples with him. Likewise, the bhiksus each went separately on alms round and did not follow the Tathagata. According to the Tathagata’s customary practice, after taking his meal, he would expound the Dharma to the fourfold assembly and the eight classes of beings according to what was appropriate for them. Therefore, the Tathagata secretly empowered the bhiksus through his awe-inspiring power, causing them to go to the Buddha’s dwelling place. Had the Tathagata not aided them through the power of his intention, there would have been no reason for the bhiksus to come.

– At that time, the venerable Subhuti stood respectfully and silently and addressed the Buddha: “How rare, O Blessed One!” Whenever any sravaka or bodhisattva before the Tathagata was about to ask a question, if he did not receive the Buddha’s empowering assistance, he would not dare to speak. If Venerable Subhuti was truly a sravaka, he necessarily had to rely upon the Buddha’s empowering assistance before he could ask his questions. If he was a bodhisattva who provisionally manifested as a sravaka through skillful means, he likewise had to rely upon the Tathagata’s empowering assistance before he could make his inquiry. The Tathagata had just assembled the congregation but had not yet indicated the intended recipients of his discourse. Venerable Subhuti must have had the appropriate causes and conditions, for amid the great assembly he immediately praised the Tathagata, saying: “How rare, O Blessed One! The Tathagata has skillfully protected and kept the bodhisattvas in mind and skillfully entrusted them.” This was because Venerable Subhuti had already secretly received the Tathagata’s empowering assistance, so his wisdom and eloquence were no different from the Buddha’s. Knowing that the Buddha was about to expound the Vajra Prajnaparamita Sutra for the bodhisattvas, he wished to question the Tathagata about the three matters through which those above the grounds initiate the subsequent teaching of the sutra. He therefore offered the praise: “How rare, O Blessed One!” Here, “rare” means that this is not something continually encountered and is therefore rare. The term “rare” may also be rendered as “skillful,” “capable,” or “excellent.” It clarifies that the Tathagata is skillfully able to protect, keep in mind, and entrust the two kinds of bodhisattvas, prescribing medicine according to their faculties, never missing the proper opportunity and never causing them to lose the appropriate time for receiving the path. Hence, this is called rare.

– Tathagata, Worthy One, Perfectly and Completely Awakened One: This is a brief praise of three epithets of the Buddha.

– Skillfully protects and keeps the bodhisattvas in mind and skillfully entrusts them: Broadly speaking, there are two kinds of bodhisattvas:

1. Supramundane bodhisattvas, from the First Ground upward.

2. Mundane bodhisattvas, prior to the grounds.

Bodhisattvas prior to the grounds are further of two kinds: 1. External ordinary beings. 2. Internal ordinary beings.

Bodhisattvas who are internal ordinary beings are further of two kinds: 1. Those whose faculties have matured. 2. Those whose faculties have not yet matured.

+ “Skillfully protects and keeps in mind” here praises the Tathagata for skillfully protecting and keeping in mind those bodhisattvas prior to the grounds who abide in the lineage of spiritual nature and practice through understanding, and whose faculties have matured.

+ “Skillfully entrusts” praises the Tathagata for skillfully entrusting those bodhisattvas within the lineage of cultivated propensity whose faculties have not yet matured.

These two kinds of bodhisattvas are said to be protected, kept in mind, and entrusted because, if the Tathagata did not protect, keep in mind, and entrust them, these bodhisattvas would certainly make errors and regress when they aroused the mind to undertake contemplative practice regarding its objects. They would be unable to enter the Ground of Spiritual Nature with certainty; even after remaining in the world for many kalpas, they might still be unable to enter the First Ground quickly. Therefore, they need the Blessed One to protect, keep in mind, and entrust them.

+ Faculties that have matured: Within the lineage of spiritual nature and practice through understanding, they contemplate the three kinds of the two truths and the two kinds of selflessness. Their first great asamkhyeya kalpa is nearly complete but not yet complete; they are about to attain realization and have a semblant vision of the principle. The radiance of the Dharma of the patient acceptance of the non-arising of dharmas has partially manifested before them.

They are endowed with the two kinds of merit, are adorned with wisdom, and will assuredly attain the eighty-four thousand paramitas. They will never regress from the First Ground and are therefore said to possess matured faculties. Yet they cannot be called bodhisattvas of great power, who, from the First Ground upward, have realized the patient acceptance of the non-arising of dharmas.

+ Faculties that have not yet matured: These are found within the lineage of cultivated propensity. Those belonging to this lineage are also of two kinds:

1. Those who are completely certain.

2. Those who are not yet certain.

Those who are not yet certain: Although they have cultivated various kinds of merit and mundane wisdom arising from hearing, reflection, and cultivation, and have practiced the disciplines of the paramitas, they are not yet certain to enter the Ground of Spiritual Nature or even the First Ground. They may advance or regress, and those who regress are therefore said to possess faculties that have not yet matured. For example, among the seven kinds of persons who arouse the mind of bodhi, the first three kinds are generally non-retrogressing.

The latter four kinds may either regress or not regress. If they encounter Buddhas and bodhisattvas as virtuous spiritual friends, they will not regress. If they do not encounter virtuous spiritual friends, they will regress from the mind of bodhi and turn instead toward the grounds of the two Vehicles or toward the state of external ordinary beings.

These are persons within the lineage of cultivated propensity who may either regress or not regress.

Some hold that bodhisattvas at the seed-nature stage may also regress and fall into hell. Yet the Sutra of Joyful Adornment states that bodhisattvas at the nature stage are definitely non-retrogressive. Therefore, in the Ratnamala Treatise, someone asked Bodhisattva Nagarjuna: “The Sutra on the Stages says that bodhisattvas at the nature stage may regress and fall into Avici Hell.

What does this mean?” Bodhisattva Nagarjuna replied: “Although the Sutra on the Stages says that bodhisattvas at the nature stage may fall into hell, I do not dare say so. Why? Because the Sutra of Neither Increase nor Decrease clearly states that bodhisattvas at the nature stage will ultimately never fall into hell.

Moreover, the Sutra of Joyful Adornment says that even if a bodhisattva at the nature stage were at one time to kill all the sentient beings in Jambudvipa, although guilty of that offense, the bodhisattva would still not fall into hell. Even if the bodhisattva killed the sentient beings throughout the four continents, or even throughout the entire three-thousand-great-thousand world-system, the bodhisattva would still not fall into hell.

Why? Because such a person has cultivated for innumerable kalpas, made offerings to many Buddhas, and brought merit, wisdom, and roots of goodness to maturity. Although committing a grave offense, because the wondrous power of that merit is exceedingly great, the offense is immediately extinguished, and the bodhisattva does not fall into hell.

It is like iron placed in a vessel and heated until it glows red: when only a little water is sprinkled upon it, the water is immediately extinguished. From this it can be verified that bodhisattvas at the nature stage do not fall into hell.”

If so, the two sutras contradict each other. How can they be reconciled? Explanation: The statement in the Sutra on the Stages that they “may fall” is intended to “frighten” bodhisattvas below the grounds, causing them to become fearful and swiftly attain the First Ground; it does not mean that they actually fall into Avici Hell.

It is like the Sutra on the Ten Grounds, which seven times exhorts bodhisattvas of the Eighth Ground, saying: “Do not delight in abiding in the samadhi of quiescent cessation.” Yet bodhisattvas of the Eighth Ground have already reached the stage beyond deliberate effort, forever put an end to “functioning,” and, without producing thought from moment to moment, advance spontaneously in their course. How could they delight in abiding in the samadhi of quiescent cessation?

This is merely a provisional exhortation to advance, intended to cause them swiftly to enter the Ninth Ground, the Tenth Ground, and finally the Buddha Ground. Therefore, they are exhorted in this way; it does not mean that they actually delight in abiding in quiescent cessation. How is this known?

The sutra says: “Nor should you abandon this gateway of patient acceptance.” One should therefore clearly understand that they do not actually delight in abiding in quiescent cessation. The same applies here: they do not actually fall into hell, but it is said that they do so in order to cause them swiftly to attain the First Ground; it does not mean that they actually fall. From this one should know that those at the seed-nature stage and above are entirely non-retrogressive.

The reason it speaks of “skillfully protecting and keeping in mind” is that this refers only to bodhisattvas whose faculties have matured. “Skillfully entrusting” refers only to bodhisattvas whose faculties have not yet matured. This makes clear that although the Buddhas possess sovereign power, they can liberate only sentient beings who have affinities with them; they cannot liberate sentient beings who lack such affinities.

What does it mean to have affinities? As stated in the Sutra of the Ocean Dragon King: From the causal stage onward, the Buddhas employ such practices as the four means of attraction and the six paramitas to gather in those who have affinities with a Buddha. The Tathagata’s personally liberating them refers to sentient beings whose faculties have already matured, thus indicating his protection and mindfulness of them.

Those who have not been gathered in and transformed by the Tathagata through such practices as the four means of attraction have no affinities with the Buddha.

He entrusts them to bodhisattvas who have affinities with spiritual benefactors, so that they may remain mindful of study, reflection, cultivation, and so forth. Those who have already attained practice in harmony with the path do not regress; those who have not yet attained practice in harmony with the path do not lose the Dharma through which, in relation to the higher stages, they realize superior advancement. Nevertheless, it is not that the Tathagata does not skillfully protect and keep in mind bodhisattvas whose faculties have not yet matured. Nor is it that he does not skillfully entrust those whose faculties have already matured. It is only because the compiler of the sutra could not cite an abundance of text that only one aspect was presented.

– The Treatise states (that is, the treatise of Bodhisattva Vasubandhu): “Skillfully protecting and keeping in mind” is spoken with reference to bodhisattvas whose faculties have already matured, and so forth. Thus the author of the Treatise (Bodhisattva Vasubandhu) first distinguishes two kinds of bodhisattvas.

It further says: What does it mean to skillfully protect and keep in mind and to skillfully entrust? A verse is cited by way of explanation, provisionally framing a question to ask the Tathagata: Through which mental activities, by what methods, and with what power of mindfulness is it called the power of protecting and keeping in mind, and how does he protect, keep in mind, and entrust these two kinds of bodhisattvas? Therefore, the verse answers:

Skillful protection—the meaning should be known…

Here, the author of the Treatise composed eighty verses to explain this sutra.

The first two verses (each line containing seven characters) were composed because the author of the Treatise, being about to write the treatise, first expressed reverence for the Three Jewels and explained his purpose in composing it. From this point onward, seventy-seven verses (of five characters per line) formally explain the text of the sutra. The final verse (of seven characters per line) praises and dedicates the merit upon completion of the treatise.

+ The verse beginning “Skillful protection—the meaning should be known…” (the first line): What meanings does it elucidate? It specifically explains the preceding passage of the sutra, “How rare indeed,” and so forth. Clearly, “rare” is praise of the Tathagata for being able swiftly to protect, keep in mind, and entrust the two kinds of bodhisattvas; therefore, this is called skillfulness. Thus, because skillfully protecting and keeping in mind, and so forth, is rare, this skillfulness is used to explain “rare.”

“Protection” is a general explanation of both “skillfully protecting and keeping in mind” and “entrusting.” This line of verse should say, “skillfully protecting and keeping in mind, and entrusting,” but because the number of characters in the line is limited, only the single word “protection” is given.

“The meaning should be known”: The principle is indeed so, and this exhorts the questioner to understand it. With this one line of verse, the explanation of “skillfully protecting and keeping in mind” and “skillfully entrusting” is complete.

+ The reason the second line says, “Empowering their persons, together in practice,” is to explain the doubt raised above concerning the sutra. The doubt is this: The sutra should not speak in this way. It should say, “Skillfully protecting and keeping in mind all sentient beings, skillfully entrusting all sentient beings.” This is because it has already been made clear that the Tathagata is always compassionate, extending equality universally to all beings without partiality; therefore, he should remain mindful of beings throughout the six realms, omitting neither ordinary beings nor sages.

If it said that he protects and keeps in mind all sentient beings, its meaning would encompass both sages and ordinary beings. To say only that he protects and keeps in mind bodhisattvas includes only practitioners and is therefore not all-embracing. Why does it not say, “Skillfully protecting and keeping in mind all sentient beings,” but says only that he protects and keeps in mind bodhisattvas?

The verse answers: “Empowering their persons, together in practice.”

To say that he protects and keeps in mind the bodhisattvas is to say that he protects and keeps in mind all sentient beings.

“Empowering their persons”: The Tathagata uses the wondrous power of wisdom to empower the two kinds of bodhisattvas, enabling them personally to enter the nature stage and ultimately to realize the wisdom of the First Ground. If so, the previous doubt returns: The Tathagata still protects and keeps in mind only bodhisattvas, not sentient beings. Therefore, the next two words are “together in practice.” “Together in practice” means that bodhisattvas employ the four means of attraction and the six paramitas to gather in all sentient beings, making them friends and members of their retinue.

Yet bodhisattvas have cultivated the myriad practices, while sentient beings have not cultivated them; how, then, can they be said to be together in practice? Answer: The intention is to make clear that great beings have seen the Dharma-nature and true suchness and have attained, within the principle of equality, an approximation of resolute understanding as well as an approximation of the compassionate mind of shared identity.

Thus, they do not see sentient beings as different from themselves, nor themselves as different from sentient beings. When a bodhisattva practices, all sentient beings practice. This clarifies that bodhisattvas are identical with sentient beings; it does not mean that sentient beings are identical with bodhisattvas.

Therefore, it is written: “Empowering their persons, together in practice.” This elucidates that the Buddhas empower bodhisattvas, who liberate sentient beings, and that, through successive transmission, all are gathered in together—this is the Dharma gateway of interconnectedness.

This sentence, when explained according to principle, is a general interpretation of both types of bodhisattvas. When presented according to the particular aspect, it explains only skillful protection and mindfulness.

+ Not regressing with regard to what has and has not been attained: This explains the phrase “skillfully entrust” in the sutra.

What has been attained: This refers to practices already cultivated previously.

What has not been attained: This refers to what has not yet been cultivated.

Not regressing: This is to ensure that those of the disposition acquired through cultivation firmly retain and do not lose the concordant practices they have already attained, and that they advance toward excellence without regressing from the concordant practices they have not yet attained. Therefore, they must rely upon a virtuous spiritual friend.

+ This is skillful entrustment: This is the concluding statement. Thus, it should say: “This is called skillful protection and mindfulness; this is called skillful entrustment.” Because the number of syllables in the verse is limited, it had to be abbreviated.

+ What does it mean to empower their bodies and accompany them in practice?: The author of the treatise cites the second line of the verse and, based on the answer that follows, divides it into two questions:

1. Question: What does it mean to empower their bodies?

2. Question: What does it mean to accompany them in practice?

The answer that follows likewise has two parts: “It means bestowing the power of wisdom within the bodies of bodhisattvas, enabling them to accomplish the Buddha-Dharma” answers the first question, “What does it mean to empower their bodies?” It clarifies that, through the Buddha’s empowerment, bodhisattvas attain the excellent power of wisdom and also accomplish the Buddha-Dharma of the First Bhumi.

“Furthermore, those bodhisattvas gather and sustain sentient beings, together with wondrous powers of teaching and transformation, and so forth,” answers the second question, “What does it mean to accompany them in practice?” It elucidates that, through the Buddha’s empowerment, bodhisattvas acquire wondrous powers of teaching and transformation and are able to benefit sentient beings; this is what it means to accompany them in practice.

+ What does it mean not to regress with regard to what has and has not been attained?: This asks about the third line of the verse: What does it mean not to regress with regard to what has and has not been attained? The answer is: With regard to virtues already attained and not yet attained, there is fear that they may be lost through regression. In order that bodhisattvas of the disposition acquired through cultivation may possess firm and excellent resolve in both practices and not regress, they should rely upon a wise person.

+ Furthermore, attaining non-retrogression, up to and including entrustment, should be understood: Although it has been stated that there is no regression or loss with regard to what has and has not been attained, it has not yet been explained from which dharmas there is no regression or loss. Therefore, it is set forth that one does not regress from the Mahayana Dharma but advances toward excellence.

+ Not abandoning the Mahayana: This means ensuring that one does not abandon the bodhicitta of the causal stage, the practices of the four immeasurables such as loving-kindness and compassion, and the fruition that is the unconditioned Dharma-body within the Mahayana Dharma.

END OF FASCICLE 1