金剛般若波羅蜜經破取著不壞假名論

I reverently bow to the One awakened to the true Dharma,

Who has transcended all discrimination and conceptual proliferation,

Who, wishing to lead the world out of the mire,

Employs words within that which is beyond words.

The doctrines devised by all non-Buddhist paths

Cannot eliminate the various conceptions and views.

The Vajra cuts through every conception and view;

Therefore, with all my heart, I take refuge in this Dharma gateway.

The secret meanings contained within its words and doctrines

Cannot be fathomed by worldly wisdom.

To those bodhisattvas who guide us and all beings,

I now bow in reverence.

All teachings expounded by the Buddha are subsumed within the Two Truths:

1. Conventional truth.

2. Ultimate truth.

+ Conventional truth: This refers to ordinary beings, shravakas, pratyekabuddhas, bodhisattvas, and Tathagatas, as well as names and meanings, cognition and its objects, and the relationships between karma and its results.

+ Ultimate truth: In all these, there is nothing whatsoever to be apprehended. As it is said, the ultimate meaning is not an object within the sphere of cognition, much less of written words. There is neither karma nor the result of karma; such is the nature of the lineage of the noble ones. Therefore, this Prajnaparamita teaches giving without abiding. All dharmas are without characteristics, cannot be grasped, and cannot be expressed. Beings and dharmas are without self; there is no object to be attained, no subject who realizes, no accomplishment, no coming, no going, and so forth. This is the explanation of ultimate truth.

It also speaks of internal and external dharmas, worldly and supramundane dharmas, all characteristics of dharmas, and all virtues. This is the establishment of conventional truth; it should be understood accordingly.

+ Thus have I heard: This reveals that this sutra was directly realized and expounded by the Blessed One and was not composed by the reciter himself.

+ At one time: This indicates the time when this sutra was taught. At other times, immeasurable other sutras were taught. The place of the teaching was the city of Shravasti and so forth. What is the significance of specifying the place? It brought benefit to sentient beings. In what way did it benefit them? By knowing that the Buddha had once traveled and dwelt in that place, their minds became pure and reverent, and they planted causes of merit.

These details are fully stated at the beginning of every sutra to reveal the great awe-inspiring virtue of the Tathagata. Furthermore, the compiler of the sutra attested that its transmission did not differ from the Dharma that had been taught. The Mahayana sutras extensively describe the virtues of the Blessed One and the bodhisattvas. Venerable Subhuti gave rise to pure faith in them; therefore, he spoke of their rarity and so forth.

Here:

+ Blessed One: This means one who is able to eradicate entirely the fear of the four kinds of mara.

+ Sugata: With respect to the ultimate meaning, he personally realizes and knows that no dharma whatsoever can be apprehended.

+ Tathagata: Throughout three innumerable kalpas, he perfected merit and wisdom and, having thus come, accomplished complete awakening.

+ Worthy One: All hostile afflictions have been eliminated forever.

+ Right: This means freedom from error and inversion.

+ Perfect: This means universally present and complete; hence he is called the Rightly and Perfectly Awakened One.

Mindful protection is of two kinds: The Tathagata embraces beings and enables them to awaken; this is true mindful protection. He also enables them to transform immeasurable sentient beings; this is supreme mindful protection. Having understood mindful protection, what then is entrustment?

It is provided because some have not yet been able to perceive reality. This too is of two kinds: Those bodhisattvas will, throughout the world, accomplish the uniquely honored essential characteristics of the Tathagata. To praise them in this way and entrust them to spiritual friends, so that those friends may watch over and assist them, enabling those who have already given rise to and abide in the Buddha-Dharma to increase in it, is entrustment for growth.

To entrust those who have not yet given rise to the supreme Dharma so that they may give rise to it is supreme entrustment. Furthermore, why does he set aside those who hold views concerning the true path and praise those who have not yet formed such attachments? Because, taking pity on those who have not yet attained the wholesome qualities of supreme wisdom, he exhorts and guides their minds, causing them to become diligent and courageous.

+ Good men and good women who have set forth in the bodhisattva vehicle, and so forth: This concerns the mindful protection and entrustment of bodhisattvas who aspire to the Buddha vehicle, and asks how they should abide, and so forth.

+ How should they abide?: Upon what characteristic of the fruit should their minds abide in aspiration?

+ How should they practice?: What practice should they cultivate in order to attain that fruit?

+ How should they subdue their minds?: What states of mind should they subdue so that the cause may thereby be purified?

Among dharmas, the cause comes first and the fruit afterward. Why, then, is the fruit discussed first? The virtues of the fruit are praised first so that those who hear may joyfully aspire to it and cultivate its causes.

+ Listen attentively: This means focusing the mind single-pointedly upon one object.

+ Well: This means giving rise to faith in the meaning in accordance with reason, without doubt.

+ Keep it in mind: This means reverently retaining it without forgetting.

+ They should abide in this way, and so forth: According to that sequence, the mind abides in such a fruit. By practicing in this way, one will certainly realize that fruit. By subduing the mind in this way, the cause is purified.

Here, it is revealed that the fruit of a bodhisattva possesses four kinds of beneficially responsive mind. What are the four? They are:

1. Boundless.

2. Supreme.

3. Loving embrace.

4. Right wisdom.

+ What is the boundless mind? The sutra states: All existing classes of sentient beings, and so forth.

The term sentient beings means those who receive breath and life and who possess sentience and awareness. What kinds are there? Those born from eggs, such as birds and so forth; those born from wombs, such as human beings and so forth; those born from moisture, such as various insects and so forth; and those born through transformation, such as devas and so forth. Each of these four kinds comprises many families and classes.

Where do these sentient beings dwell, and what constitutes their substance? The sutra states: Whether possessing form or formless.

Possessing form means having visible form.

Formless means lacking visible form. All sentient beings throughout the three realms are included here.

Those possessing visible form dwell in the twenty abodes of the Desire Realm and the seventeen abodes of the Form Realm.

Those lacking visible form belong to the Formless Realm.

How many kinds of these are there? The sutra states: Whether possessing perception, without perception, or neither possessing perception nor without perception.

Possessing perception refers to the Sphere of Infinite Space and the Sphere of Infinite Consciousness, where perceptions of space and consciousness arise.

Without perception refers to the Sphere of Nothingness, where even subtle perception has been abandoned; hence it is called without perception.

Neither possessing perception nor without perception refers to the Peak of Existence.

+ All sentient beings in such numbers I shall embrace.

+ What is the supreme mind? The sutra states: I shall cause them all to enter nirvana without remainder and attain liberation.

Nirvana without remainder means thoroughly realizing that all dharmas are empty in nature and unborn; forever ending every affliction of the skandhas; possessing boundless resources and rare virtues; having pure physical characteristics and perfectly complete adornments; extensively benefiting all beings; and performing sublime deeds without end.

+ What is the mind of loving embrace? The sutra states: Although immeasurable sentient beings are liberated in this way, in truth no sentient being whatsoever attains liberation. What does this mean? A bodhisattva lovingly regards all sentient beings as identical with his own body. Therefore, when sentient beings are liberated, it is he himself who is liberated; there is no difference. This is called loving embrace. Bodhisattvas who have entered the First Bhumi possess no conception of sentient beings with respect to the ultimate meaning, because sentient beings cannot be apprehended. Just as a stream-enterer does not give rise to the view of a self, such bodhisattvas do not perceive a single sentient being as an object to be liberated.

+ What is the mind of right wisdom? The sutra states: If one holds a conception of sentient beings, one is not called a bodhisattva.

What are they called? They are ordinary beings. Why?

Because, through delusion concerning the ultimate truth, they give rise to the notions of self, sentient being, life, and person. If they realize the true ultimate truth, then notions such as sentient being and so forth will definitely not arise. Here, through the wondrous power of prajnaparamita, they realize the ultimate truth, wherein no sentient being whatsoever can be apprehended.

Yet, because of the mind of great compassion, they remain constantly connected with sentient beings, and, amid birth and death, teach, transform, guide, and lead them in accordance with their capacities. These four are the results that bring benefit to sentient beings; therefore, conventional truth is employed to cause the mind to abide. Those four kinds of mind are the causes of perfect fruition and should be revealed in the following section.

Thus the sutra states: Furthermore, Subhuti, a bodhisattva should practice giving without abiding in anything, and so forth.

The term giving here fully encompasses the six paramitas. Giving is of three kinds, which subsume the six. What are the three?

1. Giving of material necessities (giving of wealth).

2. Giving of fearlessness.

3. Giving of Dharma.

Here, the giving of material necessities subsumes the paramita of giving. The giving of fearlessness subsumes two paramitas: moral discipline and patience. With regard to evil deeds, whether already committed or not yet committed, one has no fear for oneself. The giving of Dharma subsumes the remaining three paramitas. Through tireless diligence, one develops the superknowledges. Teaching others in accord with non-apprehension is the giving of Dharma. Alternatively, revealing and expounding all those paramitas to others also constitutes the giving of Dharma. What are “things” and so forth? What does it mean not to abide in things? It refers to one’s own person, for this body constantly undergoes innumerable circumstances such as suffering and happiness.

+ Not abiding: This means that amid them, the mind neither craves nor clings.

+ Abiding nowhere: This means not seeking repayment of kindness.

+ Not abiding in form and so forth: This means that the mind does not seek desirable objects. Furthermore, for what reason should one not abide in them? If one’s mind clings to oneself, one cannot practice wise giving. If one seeks anything else, one falls away from bodhi.

Furthermore, not abiding in things is spoken with reference to the giving of material necessities. This means that the giver should not lovingly cling to such gifts as wealth and other possessions. If one gives while attached to them, suffering will certainly arise in the mind. Or, after giving, one may come to regret it.

Abiding nowhere is spoken with reference to the giving of fearlessness. That is, when bodhisattvas cultivate moral discipline and patience, they should not give rise to a mind that seeks karmic reward.

Not abiding in form and so forth is spoken with reference to the giving of Dharma. The giving of Dharma has two kinds of fruit: those of the present life and those of future lives. One should not crave or cling to either kind of fruit. The fruit in the present life consists of amenities pertaining to the five objects, such as form and so forth. How is this so? A Dharma teacher is revered by many people, who therefore make offerings of various exquisite forms and other things, such as incense, flowers, music, food and drink, and clothing. The fruit in future lives is spoken of with reference to the objects of Dharma.

Why should one not abide even therein? When bodhisattvas realize reality, they do not apprehend even the Dharma body.

How is the cultivation of the six paramitas the cause for attaining purity? The sutra states: Subhuti, a bodhisattva should give in this manner: without abiding in notions, characteristics, and so forth. What does this mean?

It means that, with respect to the ultimate truth, bodhisattvas do not give rise to notions of the giver, the recipient, or the gift, nor to notions of names, meanings, cognition, or objects. This is the cause that subdues the mind and makes it pure. It may be said that, if giving and so forth exist, they can produce an accumulation of merit.

But if all three factors are forgotten, where could merit exist? This is spoken from the standpoint of the ultimate truth; therefore, one does not abide in notions. According to conventional truth, however, one should practice giving.

The accumulation of merit produced in this way is difficult to measure, like space throughout the ten directions—vast, pervasive, and inexhaustible. Because the cause is giving practiced without attachment to any locus, that merit is praised. What does it mean here to subdue the mind?

It means that notions do not arise. Only when notions do not arise is the practice of giving pure. Because its cause is pure, the merit is boundless.

– From this point onward, all the questions and answers in the sutra are intended to eliminate doubts. Receiving and upholding the true Dharma brings merit, virtue, and spiritual power. This spiritual power accomplishes all cultivated qualities. Through practice, one naturally attains the fruit, by virtue of the characteristic of purity. The nature of the Tathagata-garbha in all sentient beings is the Buddha realm, wherein the Buddha’s Dharma body is seen in the characteristic of the dharmadhatu. Not abiding in nirvana, one contemplates conditioned phenomena. After the Blessed One had taught this, the Venerable Subhuti raised a doubt: If, when practicing giving, a bodhisattva does not abide even in Dharma, why does he practice giving in order to attain the excellent characteristics? The Dharma of merit accumulated as the characteristics produced by a hundred merits is called the Blessed One. If one does not abide in Dharma, how can the essential characteristics of the Buddhas be accomplished?

To eliminate this doubt, the sutra states: Subhuti, what do you think? Can the Tathagata be seen by his perfected characteristics? No, Blessed One! and so forth.

+ Perfected characteristics: They are impermanent. As the sutra states: All characteristics that exist are false and deceptive. Characteristics that are not characteristics are not false and deceptive.

+ Not false and deceptive: This is reality. Because it is reality, it is called Tathagata. If one grasps characteristics, they are false. As the sutra states: One should see the Tathagata by seeing characteristics as non-characteristics. Thus, the characteristics one seeks cannot be apprehended. If one can leave behind the desire for all fruits, so that even the Dharma body is not apprehended, and always practices non-abiding giving in this manner, one will swiftly bring the Buddha body to complete perfection.

– The Venerable Subhuti raised another doubt: If the non-apprehension of the three aspects of giving is the pure cause, and the clear realization that the nature of characteristics is empty is the true fruit, then in later ages, who will delight in believing it? To say only that everything is empty would make it equivalent to the child of a barren woman. Therefore, he asked: Will there be sentient beings in the future age, in the latter fifty years when the Dharma is approaching extinction, who, upon hearing this sutra, will give rise to the notion that it is true?

To eliminate this doubt, the sutra states: Subhuti, do not speak in this way! and so forth.

+ The latter fifty years: The human lifespan is one hundred years, divided into two parts. During the first fifty years, the power of the teachings increases and flourishes. During the latter period, it gradually declines. The time after the Buddha’s parinirvana is called the future age. Here, when the true Dharma is approaching extinction, the power of the teachings becomes weak; therefore, it is called the latter fifty years.

What is the meaning of bodhisattva-mahasattva? One who has a resolute mind directed toward the seat of bodhi is a bodhisattva. One who vows to bring benefit to all sentient beings is a mahasattva.

+ What, furthermore, is meant by possessing sila (moral discipline)? In past lives, such a person encountered immeasurable Buddhas and made offerings to them all. Offerings are of three kinds:

1. Drawing near and attending upon them.

2. Fully providing all necessary requisites.

3. Practicing in accordance with the essential Dharma.

Because it can be upheld and preserved, it is called sila. This means being able to guard the six sense faculties well. Sila is also of three kinds:

1. Sila capable of relinquishing: relinquishing the ten unwholesome actions.

2. Sila capable of accomplishing: performing the practices pertaining to the factors of bodhi.

3. Sila capable of advancing: advancing toward the ultimate truth.

+ What, furthermore, is meant by possessing merit and virtue? It means planting the three wholesome roots, such as non-greed and so forth. Uprightness, gentleness, and the full possession of wisdom and compassion are called merit and virtue.

+ What, furthermore, is meant by possessing wisdom? It means clearly knowing that both persons and dharmas are without self. To know this clearly is to be free from the eight notions concerning persons and dharmas, each of which has four kinds of notion.

+ Freedom from the perception of birth: The sutra states: Those bodhisattvas have no perceptions of a self, a sentient being, a living being, or a recipient. What does this mean? That which exercises the function of sovereignty is called a self.

When the skandhas are rightly contemplated according to reality, no such essential characteristic is found. The perception of a non-self abiding in a permanent nature is called a sentient being. The skandhas are impermanent, continuing and flowing onward, and no dharma possesses an abiding nature; therefore, there is no perception of a sentient being.

As a sutra states: In every single instant, you are now being born, aging, and dying; therefore, there is no perception of a living being. The skandhas revolve in succession and undergo various destinies; this is called a “recipient.” Here, there is no person capable of receiving those destinies, relinquishing the present skandhas and receiving subsequent skandhas, as one discards old clothes and puts on new ones. Yet, according to conventional truth, it is like an image of a real object appearing in dependence upon that real object: the real object does not enter the image, yet the image appears.

With the preceding skandhas as the condition, the subsequent skandhas continue to arise. The former do not pass into the latter, yet the latter arise in continuity. Therefore, bodhisattvas have no perception of a recipient.

This means clearly knowing that the nature of birth is without self.

+ Freedom from the perception of dharmas: The sutra states: There is no perception of dharmas, nor any perception of non-dharmas. There is neither perception nor non-perception. What, again, does this mean? Dharmas, in ultimate truth, are originally unborn; therefore, there is no perception of dharmas. Because they are unborn, they are also unceasing; therefore, there is no perception of non-dharmas. Being free from discrimination between dharmas and non-dharmas, there is no perception. Here, “no perception” reveals the emptiness of perception; it does not mean that some dharma exists that is called non-perception.

Furthermore, although in ultimate truth one is free from all perceptions, one nevertheless speaks of perception in accordance with worldly language. Therefore, bodhisattvas are also not without perception. This means clearly knowing that the nature of dharmas is without self.

Why is it said only that those who observe the precepts and cultivate wholesome qualities such as sila can give rise to the wisdom of profound faith and truly see that birth is merely perception? Because all merits are included herein. Furthermore, why is it said that the Tathagata sees and knows them?

It is to cause bodhisattvas to become courageous and exert themselves. They think: “I now believe and understand what the Tathagata sees and knows; therefore, I shall cultivate wholesome dharmas with still greater diligence.” Why are both seeing and knowing mentioned? It is to reveal omniscience clearly.

What does this mean? Such omniscience directly and clearly knows all objects. It is unlike inferential knowledge, which sees smoke and knows that there is fire but cannot clearly discern the differences among its characteristics.

Nor is it like the physical eye, which sees only coarse and nearby objects but cannot know what is obstructed, subtle, or far away, and can speak of things only by following what is similar or appears to be so. If bodhisattvas give rise to perceptions such as self and the like, and perceptions such as dharmas and the like, what fault ensues? On that basis, attachments to self and the like arise.

How do perceptions such as self give rise to attachments to self and the like? If such attachment arises, it is because that perception is present.

How do perceptions such as dharmas and the like give rise to attachments to self and the like? Perceptions of dharmas and non-dharmas arise regarding the self and what belongs to the self within the skandhas, rather than regarding selfless things such as trees and forests. The sutra states: One should not grasp dharmas, nor should one grasp non-dharmas. What does this mean? It means relinquishing the two extremes. Even dharmas possessing nature and characteristics should not be grasped; how much less should non-dharmas, which have no nature or characteristics, be grasped.

Furthermore, without discrimination: Even what is wholesome and in accordance with Dharma should not be grasped; how much less what is unwholesome and contrary to Dharma. One might think: “What is unwholesome should not be grasped, but why should what is wholesome not be grasped? If dharmas, too, are not grasped, why did the Buddha accumulate the provisions for enlightenment throughout three incalculable eons?” Therefore, the sutra states: For this reason, the Tathagata often gives the simile of a raft: even dharmas should be relinquished, how much more non-dharmas. What does this mean?

When one wishes to cross a river, one should first use a raft; after reaching the other shore, one leaves the raft behind and continues onward. The Blessed One is likewise. To cross the current of suffering, one must rely upon the raft of provisions. Having passed beyond all conditioned fruits and reached the shore of nirvana, one relinquishes even the causes of happiness, how much more the causes of suffering. As the Elephant-Shoulder Sutra states: If one escapes birth and death and realizes the realm of nirvana, then the causes of agreeable and disagreeable fruits, and the causes that are dharmas and non-dharmas, are all relinquished.

– Furthermore, a doubt is raised: If, at the time of realization, both dharmas and non-dharmas are relinquished, how did the Blessed One, through a single thought corresponding with right wisdom, directly awaken to all dharmas and then expound them?

To dispel this doubt, the sutra states: Subhuti! What do you think? Has the Tathagata attained the fruit of unsurpassed, complete and perfect enlightenment? Has the Tathagata taught the Dharma? And so forth.

What meaning is clarified here? It reveals that in the Blessed One’s realization of reality, there is no dharma that can be grasped.

+ Speaking of dharmas: This accords with conventional names and language; it does not pertain to ultimate truth. If neither dharmas nor non-dharmas are grasped, then, speaking according to conventional truth, bodhi is said to be without any real entity. As it is said: “Great Brahma!

The attainment of bodhi by the Buddhas, the Tathagatas, means ‘non-attainment.’” If it is “non-attainment,” then why does the Blessed One manifest all manner of responsive activities? The Tathagata’s original vow was to benefit all beings universally: “When I attain perfect enlightenment, free from all discrimination and without intentional effort, until sentient beings have completely brought birth and death to an end, I shall manifest in accordance with their various kinds, their differing desires and inclinations, and their distinct forms and languages.” To attain nothing whatsoever in the nature of all dharmas is to realize bodhi and is also called the Dharma-body.

Both bodhi and the Dharma-body are “non-attainment.” Although no thought is stirred, through the wondrous power of vows made in the past, boundless forms and images adorn the body, which carries out the work of transformation throughout the lands of the ten directions without obstruction; none who see or hear it fail to receive its beneficent aid. The venerable Subhuti, because bodhi is unborn, replied with an implicit meaning: “There is not the slightest dharma that the Tathagata has attained.” This does not mean that the unborn is not directly realized.

As the sutra states: The Dharma expounded by the Tathagata can neither be grasped nor expressed; it is neither Dharma nor non-Dharma. What does this mean?

+ Unborn: It is neither Dharma nor non-Dharma. Dharma and non-Dharma are objects of discrimination.

+ Cannot be grasped or expressed: It cannot be grasped or expounded, because realization is “non-attainment.” As the sutra states: Because of the characteristic of the unconditioned, they are called noble ones.

+ Unconditioned: This means “non-attainment.”

+ The characteristic of the unconditioned: This means the intrinsic nature of “non-attainment.”

+ Noble ones: This means those who see suchness.

The venerable Subhuti further reflected: For those endowed with sila and the other virtues, if they give rise to profound faith in this sutra, how much merit will they obtain? Therefore, the power of receiving and upholding the Dharma was explained extensively. The sutra states: Subhuti! What do you think? If someone were to give in charity the seven precious substances sufficient to fill the trichiliocosm, and so forth, up to: expounding it to others, and so forth.

+ Expounding it to others: This means skillfully revealing and explaining without error the principles of the two truths—attainment and non-attainment.

+ The merit thereby obtained surpasses the former by immeasurable asamkhyeyas: “Immeasurable” means that it cannot be fathomed by the mind. Even the sixty numerical orders cannot equal an asamkhyeya.

+ A collection of merit is precisely not a collection of merit: Although the giving of material wealth may be abundant, compared with the merit gained from receiving and upholding the sutra, it is very little. The merit gained from receiving and upholding the sutra is great, because the two approaches of teaching and principle have been established.

What is the teaching? As a sutra states: Supreme among forms of giving is the giving of Dharma. Here, giving by means of the seven treasures belongs to material giving.

What is the principle? Although material giving brings the fruit of wealth, that fruit remains within samsara and is impermanent and subject to decay. The giving of Dharma can accomplish ultimate merit and permanently eliminate all causes of suffering in samsara. As the sutra states: The path and fruit of unsurpassed bodhi arise from this sutra. All Buddhas and Tathagatas are born from this sutra.

What does “arise” mean? It means that, relying upon this Dharma gate, with a mind that apprehends nothing, one realizes and enters the principle of non-arising in wondrous bodhi.

Furthermore, the teaching concerning the non-arising of all dharmas and so forth is a teaching on moral discipline. From this arises the body endowed with all virtues. Through the characteristics of bodily discipline, karma is brought to fulfillment and produces the transformation body.

Furthermore, for what reason is it said that giving merely attains the fruit of abundant wealth and exalted status, and is not the cause of all Buddhas? The sutra states: “Buddha-Dharma is precisely not Buddha-Dharma; therefore it is called Buddha-Dharma.” What does this mean? The essential nature of all dharmas is empty and lacks reality.

When this is disclosed and made clear, it is the Buddha’s Dharma body. Those who see an existent nature have not yet awakened to the Dharma. According to this hidden intent, it is said to be not Buddha-Dharma.

If one knows that the nature of dharmas is empty and awakens to this, one is therefore called a Buddha. This Dharma is possessed by Buddhas and not by others; therefore it is called Buddha-Dharma. Because, by receiving and upholding the true Dharma, one thoroughly understands that dharmas are empty by nature, the practice of material giving cannot obtain as much merit as the giving of Dharma.

This is the meaning.

– Furthermore, an objection is raised: If the Dharma that is realized has no inherent nature, how can the four noble fruits be established? Nowhere in the world is it seen that a fruit exists where there is no thing. To dispel this doubt, the sutra states: “Subhuti, what do you think? Can a stream-enterer entertain the thought, ‘I have attained the fruit of stream-entry’?” Subhuti replied: “No, Blessed One!” and so forth.

Why is one called a stream-enterer? Because one relies upon the stream of non-attainment. What is non-attainment?

It means apprehending none of the objects, such as form and so forth. The first fifteen moments constitute the path of seeing; thereby one proceeds toward the fruit, and this is called progressing toward the fruit. The sixteenth moment is called abiding in the fruit.

Among the two destinies of humans and devas, there are at most seven more births. Why are there seven more births? Because seven fetters remain.

The seven fetters are: sensual craving and aversion in the Desire Realm; craving for existence, attachment, restlessness, conceit, and ignorance in the Form and Formless Realms. Thereafter, one further eliminates the afflictions abandoned by the path of cultivation in the Desire Realm, up through the fifth grade; this is called progressing toward the fruit of once-returning. Here, two kinds of “family-to-family” practitioners are further distinguished: those among devas and those among humans.

The family-to-family practitioner among devas circulates among deva destinies—either within one celestial realm or through two or three celestial realms and their various families—and then enters parinirvana. The family-to-family practitioner among humans circulates within human destinies—either on this continent or on another continent and through their various families—and then enters parinirvana. Upon exhausting the sixth grade, one is said to abide in that fruit and will be born into this world only once more.

Thus, one subsequently eliminates two further grades; with only one birth remaining before entering parinirvana, one is called one progressing toward the fruit of non-returning. When all nine grades have been permanently abandoned, one is said to abide in that fruit and will never again be born in the Desire Realm. Thus, one further eliminates the desires of the ground of the first dhyana, continuing until the uninterrupted path eliminates the ninth grade in the Peak of Existence.

All of this is called progressing toward arhatship. This uninterrupted path is also called the vajra-like samadhi, because it can permanently destroy all latent tendencies and afflictions. Upon reaching the path of liberation, it is called the knowledge of exhaustion, arising simultaneously with the attainment of the exhaustion of the outflows.

This is called abiding in the fruit of arhatship. One should benefit oneself and others, and should receive offerings from all persons still possessed of attachment.

These four kinds of noble ones never entertain the thought: “I can attain the fruit.” Why? Because at the time of realization, there is nothing attained. As the sutra states: “There is truly no dharma called a stream-enterer,” through to, “There is truly no dharma called an arhat.” Why do they not wish to entertain the thought of attaining a fruit? Because if such a thought arose, there would be grasping at self and so forth. Those who have abandoned the view of a self no longer have such grasping. Therefore, it was previously said that, because of the characteristic of the unconditioned, they are called noble ones.

+ The characteristic of the unconditioned: This means the characteristic of emptiness.

The noble Subhuti stated what he himself had realized, confirming that he had no such thought, saying: “The Tathagata has declared me foremost among those who practice non-contention, and that I am an arhat free from desire. Yet I do not entertain the thought,” and so forth. What does this mean? If, in practicing non-contention, the noble Subhuti had not awakened to “precisely emptiness,” why would the Tathagata have praised him as foremost? To call him foremost means that he had awakened to “precisely emptiness.” As the sutra states: “Because Subhuti truly has ‘nowhere that he practices.’”

What is contention? It is affliction. Freedom from those afflictions is called the samadhi of non-contention. When Subhuti abides in that samadhi, obstructions and contentions no longer become active. In conformity with conventional usage, it is therefore said: “He practices non-contention; he practices non-contention.”

– Furthermore, an objection is raised: If stream-enterers and the others do not attain their respective fruits, why did the Blessed One, when he encountered Dipankara Buddha, attain the acceptance of the non-arising of dharmas? To dispel this doubt, the sutra states: “Subhuti, what do you think? Long ago, at the dwelling place of Dipankara Buddha, did the Tathagata grasp any dharma?” Subhuti replied: “No, Blessed One!” and so forth. What meaning does this elucidate? It reveals that long ago, when he encountered Dipankara Buddha, the Tathagata awakened to non-arising and had no dharma that could be grasped.

+ To say that he attained acceptance: This is according to conventional truth. Likewise, to say that he attained bodhi means that there was nothing attained.

Another sutra states: “Manjusri, when I sat at the seat of enlightenment, through non-attainment I raised up the vajra seat of enlightenment.” The sutra also states: “None of the dharmas presently possessed by me can be apprehended, whether by a sravaka, a pratyekabuddha, or even a Tathagata.” Or it is said: “Language cannot apprehend the Dharma that is realized.” It is not that wisdom does not apprehend it. Does this teaching contradict the sutra? The sutra speaks of ultimate meaning, which is not an object upon which wisdom functions, much less words and letters.

Furthermore, the object known by wisdom is called the object that is explained and is what is realized by the two distinct kinds of wisdom. It is called the first non-activity (?), so for what reason must it be said that language cannot apprehend it? (?). This may have been excessively abridged (?), and should be stated in full: The teeth and lips, feet and hands, and the various parts of the body cannot apprehend it (?).

Furthermore, in certain other sutras, the Blessed One personally explained that, at the dwelling place of Dipankara Buddha, he attained the knowledge of non-arising and did not grasp any dharma. As that sutra states: “Ocean Wisdom, you should know! There are four kinds of bodhisattvas:

1. A bodhisattva who has newly aroused the aspiration.

2. A bodhisattva engaged in cultivation.

3. A non-retrogressing bodhisattva.

4. A bodhisattva bound to only one more birth.

Here, the bodhisattva who has newly aroused the aspiration sees the Tathagata’s form and marks. The bodhisattva engaged in cultivation sees the Tathagata’s accomplishment of merit and virtue. The non-retrogressing bodhisattva sees the Tathagata’s Dharma body. The bodhisattva bound to only one more birth sees neither form and marks, nor the accomplishment of merit and virtue, nor the Dharma body. Why? Because that bodhisattva examines with the purified wisdom-eye, abides by relying upon purified wisdom, and practices by depending upon purified wisdom.”

Purity of wisdom means that there is no sphere of activity, no conceptual proliferation, and no remaining view. Why? Because view and non-view are the two extremes; to be free from the two extremes is to see the Buddha. If one sees the Buddha, one sees one’s own body. Seeing the body as pure, one sees the Buddha as pure. Seeing the Buddha as pure is seeing all dharmas as entirely pure; therein, the pure vision of wisdom is likewise pure. This is called seeing the Buddha.

O Sāgaramati! Thus did I see the Tathagata Dīpaṃkara, realize the patience regarding the non-arising of dharmas, and attain the principle of non-attainment—wherein there is nothing attained. At that very time, I rose into the sky to the height of seven tāla trees; the wisdom of omniscience manifested clearly before me; I eliminated all categories of views, transcended every kind of discrimination, differentiated discrimination, and pervasive discrimination; I did not abide in any sphere of consciousness; and I attained sixty thousand samādhis.

The Tathagata Dīpaṃkara then bestowed upon me this prediction: “In a future age, you will attain Buddhahood and be called Śākyamuni.” The sound of that prediction did not reach my ears, nor was it something that could be apprehended by any other cognition. Nor was I dull and obscured, knowing nothing whatsoever; rather, there was “nothing attained,” and there was no perception of Buddha, no perception of self, and no perception of a prediction or of the pronouncement of a prediction, and so forth, as extensively explained.

+ To say that there was no perception reveals that wisdom realized it without grasping it.

+ Perception is a dharma of the mind, not a matter of words.

It should therefore be understood that what is discussed here is the sphere of wisdom; hence it is said that one contemplates with the pure eye of wisdom.

Furthermore, the patience regarding the non-arising of dharmas is a dharma of the mind, not a dharma of language.

Furthermore, realization of non-attainment—wherein there is nothing attained—means that because dharmas are without intrinsic nature, they cannot be apprehended. Can that principle of non-attainment itself be attained? Since there is nothing whatsoever to attain, what could be grasped and retained?

Furthermore, eliminating all categories of views and transcending every kind of discrimination concerning categories of views and discrimination concerning wisdom are dharmas, not language.

Furthermore, it is said that one does not abide in any sphere of consciousness; it is not said that one does not abide in any sphere of language. The absence of an object to be grasped is the sphere of wisdom; why, then, should one insist that this is a rejection of language simply because there is some distinction?

– Furthermore, a doubt is raised: If wisdom also cannot grasp the Buddha-dharmas, why do bodhisattvas use wisdom to apprehend the merits of a Buddha-land and thereby arouse vows? To dispel this doubt, the sutra states: “Subhūti! If a bodhisattva were to say, ‘I have accomplished the adornment of a Buddha-land,’ that person would speak falsely,” and so forth. Embellishing something with all kinds of beautiful and extraordinary jewels so as to delight the mind is called adornment. That land has characteristics and a nature consisting of form and so forth; yet in the ultimate truth, these cannot be found, and hence it is said to be non-adornment. Nevertheless, conventionally, because it is accomplished through wisdom, it is called adornment. A bodhisattva should not give rise to an abiding mind such as: “I created it; I accomplished it.” Such an abiding mind should not be produced.

+ One should not give rise to a mind abiding in form and so forth: This means that one should not seek such fruits as form and so forth.

+ One should give rise to a mind that abides nowhere: Because it is accomplished through wisdom yet does not abide, one should give rise to such a mind.

– Furthermore, a doubt is raised: If all dharmas are not grasped, why have the Buddhas apprehended a sovereign body that is present everywhere? To eliminate this doubt, the sutra states: “Subhūti! Suppose there were a person whose body was like Sumeru, king of mountains,” and so forth.

This analogy reveals a dharma resembling that sovereign body. What does this mean? Just as Mount Sumeru, through the power of collective karma, arises with a vast form although it makes no discriminations, so too is the Tathagata. Having cultivated meritorious practices for immeasurable kalpas, he attains a great body, yet makes no discriminations.

In what respect is the Tathagata, like Mount Sumeru, without discrimination? In the ultimate truth, neither the mountain nor the form-body possesses intrinsic nature; therefore, all such forms and characteristics are conditioned. As the sutra says: “Why? Because the Buddha teaches that a body is not a body; therefore, it is called a body.” The meaning of “not” is that the body that exists is called a great body.

Furthermore, to reveal that the merit gained from receiving and upholding the true Dharma is exceedingly great, another analogy is presented here. The sutra states: “If there were as many Ganges Rivers as there are grains of sand in the Ganges, what do you think, Venerable One? Would the grains of sand in all those Ganges Rivers be many?” and so forth. Why was this supreme analogy not given earlier? Because ordinary beings have not seen reality, the teaching was first explained extensively for those who did not give rise to faithful understanding; only after hearing it progressively would they develop faith.

Furthermore, the merit gained from receiving and upholding the true Dharma is exceedingly great because it can be accomplished through thirteen kinds of causes. The thirteen kinds of causes are:

1. A place worthy of reverence.

2. A person worthy of veneration.

3. The most excellent of all causes.

4. Its meaning is unsurpassed.

5. It transcends both the internal and the external.

6. The cause of the Buddha’s sublime physical marks.

7. It surpasses the merit of giving one’s own body.

8. Its appearance is equal to that of a Buddha.

9. Those who seek it can develop faithful understanding.

10. Practitioners are difficult to find.

11. Faithful practice bears great fruit.

12. The accomplishment of faith and understanding.

13. Its awe-inspiring power is unsurpassed.

Why did the Blessed One earnestly clarify the characteristics of these causes? It was because sentient beings practice the giving of material necessities—the giving of wealth—in pursuit of possessions and status, but do not receive and uphold the true Dharma in order to eliminate the causes of all suffering.

+ Here, a place worthy of reverence: The sutra states: “Furthermore, Subhūti! Wherever this Dharma gate is taught, even as little as a single four-line verse, know that this place is itself a stupa-shrine.”

+ A person worthy of veneration: The sutra says: “Know that this person has accomplished the supreme and rare Dharma,” and so forth.

+ The most excellent of all causes: The sutra states: “By what name should this Dharma gate be called?” through “It should be called the Prajñāpāramitā,” and so forth. What does this mean? It means that, by virtue of the prajñāpāramitā, the Buddhas and bodhisattvas possess the supreme clear knowledge of both worldly and supramundane things. This is what is now taught in this Dharma gate. How is this known? As the sutra says: “It is not a pāramitā.” What, then, does this mean? It means that the wisdom reaching the farther shore of merit is immeasurable.

Furthermore, it is not the other shore: This means that the knowable dharmas of the three realms can be named and known to be insubstantial. Because, according to ultimate truth, their intrinsic nature is unborn, it is therefore said to be not a pāramitā.

+ Its meaning is unsurpassed: This very meaning has nothing superior or higher than it. As the sutra says: “Subhūti! What do you think? Has the Tathagata taught any Dharma?” and so forth. What does this mean? Because no dharma can be apprehended within the prajñāpāramitā, the Tathagata likewise cannot expound it by means of written words. Only to this extent is it spoken of as bodhi. As another sutra says:

A bird’s track in empty space cannot be found;

The nature of bodhi is likewise so.

+ To speak of a bodhisattva means one who, within the path of “non-attainment,” has attained clear understanding.

+ Surpassing the great quantity of external things: The sutra states: “Should the quantity of dust particles existing in the three-thousand-great-thousand world system be considered great?” and so forth. Here, the great quantity of dust particles in the great-thousand world system is presented in order to make a comparison that reveals the merit of receiving and retaining the sutra. How is this revealed?

Compared with the merit of receiving and retaining the sutra, that quantity is not great. As the sutra says: “Those dust particles are said by the Tathagata to be not dust particles.” “Not dust particles” reveals the meaning that they are not great in number. If, because they are not great in number, they are called “not dust particles,” why does it then say, “They are called dust particles”?

This is stated according to their own particular limit: they constitute the quantity of dust particles in one great-thousand world system.

Surpassing the great quantity of internal things: The sutra states: “The worlds that exist are said by the Tathagata to be not worlds,” and so forth. Here, “worlds” means the realms of sentient beings. For each and every sentient being in the great-thousand world system, the quantity of dust particles involved in each moment of inhalation and exhalation is likewise great. “Not worlds,” and so forth, should be understood in the same way as the statement concerning dust particles.

+ The merit that is the cause of the Buddha’s excellent physical marks: The sutra states: “Can the Tathagata be seen by means of the thirty-two marks?” and so forth.

What meaning does this elucidate? It reveals that the essence of the Dharma-body is without marks. As the sutra says: “The thirty-two marks are precisely not marks.” “Not marks” means that they are not the marks of the Dharma-body. “They are called marks” means that they are the marks of a great man belonging to the Buddha’s physical body. The merit of receiving and retaining the sutra is the cause of the Dharma-body, not the cause of the physical marks; therefore, that merit is supremely excellent.

+ Surpassing the merit of giving what is internal: The sutra states: “If good men and good women were to give away bodies and lives as numerous as the sands of the Ganges,” through to: “That merit surpasses the former case by immeasurable asamkhyeyas.” What cause is this? It is material giving. If even relinquishing one’s body and life is surpassed in this way, how much more inferior must the giving of external possessions be?

+ What is meant by appearing in the same manner as a Buddha? When a Buddha appears in the world, those of meager merit find it difficult to encounter him. This sutra is likewise so: few are those able to hear it. As the sutra says: “At that time, the venerable Subhuti, upon hearing this Dharma-gate expounded, gave rise to profound faith and understanding. Deeply moved, he shed tears, wiped them away, and addressed the Buddha: ‘Rare indeed, O Blessed One!’” and so forth. Subhuti was an arhat who attained awakening by following the Buddha, yet even he had never before heard this true Dharma. Therefore, it is considered rare, like the appearance of a Buddha.

+ It is hoped that one can believe and understand: The sutra states: “If there is again someone who, upon hearing this sutra, gives rise to the perception of reality, one should know that this person has accomplished the supreme rarity,” and so forth.

“Perception of reality” means hearing this Dharma-gate, which is the cause of boundless merit, and believing it to be true.

Furthermore, it means comprehending this rarely encountered Dharma, comparable to a Buddha’s appearance in the world, and believing it to be true.

Furthermore, it means hearing it taught here that all dharmas are unborn, that there is nothing to be apprehended, and so forth, and believing this to be true.

If it is said that all dharmas are unborn, why is it said that a perception of reality will arise? Although a perception of reality arises, it does not invalidate the unborn. As the sutra says: “A perception of reality is precisely not a perception.” Therefore, one should know that the arising of a perception of reality is spoken of according to conventional truth, while according to ultimate truth it is not a perception of reality.

Furthermore, what conventional truth calls a “perception of reality” is a perception belonging to conventional truth. Although that person believes that dharmas are unborn, he does not abandon the dharmas of conventional truth. Therefore, he will attain the supreme rarity.

+ Practitioners are difficult to find: The sutra states: “Now that I have heard such a Dharma-gate, to believe, understand, receive, and retain it is not sufficiently difficult to be considered so,” and so forth.

+ Faith and practice bear a great fruit: The sutra states: “Those sentient beings no longer give rise to the perception of a self, the perception of a sentient being, the perception of a living being, or the perception of a person,” and so forth. What does this mean? Because they believe in and practice according to this sutra, they clearly understand and give rise to the realization that sentient beings are without self; hence, they do not give rise to perceptions such as self and so forth.

Why? Only when there is an object apprehended as self does the perception of an apprehending subject arise therein. That perception of an apprehending subject accords with the language of worldly convention, but according to ultimate truth it is not a perception.

Why? Because all Buddhas, the Blessed Ones, have realized the Dharma of selflessness and have completely transcended every discriminating perception; therefore, the essential characteristic of the Buddhas is called the great fruit.

+ The person of faith accomplishes attainment: The sutra states: “If there is again someone who, upon hearing this sutra, is neither startled, frightened, nor terrified,” and so forth.

Here, “not startled” means that, regarding the principle that dharmas are unborn, the mind is not startled and does not turn toward the path of arising. “Not frightened” means that, regarding the characteristic that dharmas are not compounded into a unity, the mind is not fearful; nor does it continuously discriminate within the conventionally compounded characteristics and regard them as real. “Not terrified” means that the mind is fully resolved that things are not so.

Furthermore, “neither startled nor frightened,” and so forth, means, in sequence, that when hearing the Dharma, reflecting upon it, and cultivating it, the mind remains peaceful and unmoved. Perceptions such as sentient beings and so forth have been transcended.

+ Power unsurpassed by anything: The sutra states: “Subhuti! When the Tathagata teaches the foremost paramita, that foremost paramita is likewise taught by immeasurable Buddhas,” and so forth.

Why is it called foremost? Because nothing is comparable to it. Why is nothing comparable to it? Because among all the Buddha-Dharmas, it possesses the most excellent power and is expounded alike by all Buddhas.

For these thirteen kinds of causes, the merit of receiving and retaining the sutra is greater than the merit obtained by giving precious jewels.

– Furthermore, a doubt is raised: If, among all the Buddha-Dharmas, Prajnaparamita is supreme, why undertake the arduous practice of the other perfections? To dispel this doubt, it is shown that Prajna encompasses and sustains those other perfections. The sutra states: “Subhuti! The Tathagata says that the Perfection of Patience is precisely not the Perfection of Patience,” and so forth.

+ “Not a paramita” means transcending that discriminating mind.

What is nondiscrimination? The sutra states: “In the distant past, when King Kali severed and mutilated the limbs of My body, at that time I had no perception of a self, a sentient being, a living being, or a person,” and so forth. What does this mean? If there were perceptions such as self and so forth, one would perceive a self and others. When another came to violate oneself, anger would inevitably arise.

If one supposed that the perception of nondiscrimination were a deluded state of mind, such delusion would become the cause for thoughts of anger to arise again. When confronting that king, who could refrain from resisting? Because there was no resistance, it is thereby known that there was no perception, yet neither was there an absence of perception.

+ No perception: This means that there were no perceptions such as self and so forth, no perception of self and others, and no perception of anger.

+ Neither an absence of perception: This means that it was not delusion. Why is delusion called an absence of perception? Because one is unable to discern what ought to be done and what ought not to be done.

Furthermore, “no perception, yet neither an absence of perception” means transcending defiled attachment and discrimination concerning both perception and the absence of perception.

It has been stated here that when the Evil King harmed Him, patience was encompassed and sustained. To clarify further that it was likewise always encompassed and sustained at other times, the sutra states: “I further recollect that, during five hundred past lives, I was the Sage of Patience,” and so forth. This reveals that in the distant past, before encountering the Evil King, He had already, throughout many lives, eradicated perceptions such as self and so forth, all through the sustaining power of Prajna.

Furthermore, to elucidate how bodhi is encompassed and sustained, the sutra states: “A bodhisattva should transcend all perceptions and generate the aspiration for bodhi, seeking to attain the fruit of unsurpassed perfect awakening.” Thus, it is by transcending perceptions that bodhi is attained. As it is said: “Seated upon the seat of bodhi, one completely eradicates all perceptions.”

What does it mean to be free from perceptions? The sutra states: One should not abide in form when giving rise to the mind. One should not abide in sound, scent, taste, touch, or dharmas when giving rise to the mind. One should give rise to the mind without abiding anywhere.

+ If one gives rise to the mind from non-abiding, why then does one abide in bodhi when arousing the mind? Because abiding in bodhi is itself non-abiding. As the sutra says: Why is this? Because abiding in this way is precisely non-abiding. What does this mean?

+ Abiding in this way: This is conventional truth.

+ Non-abiding: This is ultimate truth.

Furthermore, to say that one abides in bodhi is precisely non-abiding. As another sutra says: Bodhi is the state of non-abiding; therefore, non-abiding is another name for abiding in bodhi.

It has already been explained that prajna encompasses and sustains patience. How, then, does it encompass and sustain the remaining perfections? The sutra states: Therefore, the Buddha said: A bodhisattva gives without the mind abiding in form and gives without abiding in sound, scent, taste, touch, or dharmas.

The three kinds of giving encompass the six perfections, as explained above. When the five paramitas are free from the three discriminations—the gift, the giver, and the recipient—that is the characteristic of the prajnaparamita. Thus, the meaning of encompassing and sustaining the remaining perfections is established.

As it is said of the five paramitas, if they are separated from prajna, they are like a person without eyes who has no guide. To clarify this skillful means, the sutra states: A bodhisattva, in order to benefit all sentient beings, should give in this way.

Someone may think: If one practices giving without abiding in dharmas, how can one benefit sentient beings? Therefore, the sutra states: All perceptions of sentient beings are precisely non-perceptions.

+ Benefiting: This accords with the verbal conventions of conventional truth. In ultimate truth, they are precisely non-perceptions. Why is this? It is because the perception of sentient beings apprehends sentient beings and clings to them as either different from the skandhas or not different from them. Yet in ultimate truth, they cannot be apprehended. As the sutra says: Those sentient beings are precisely non-sentient beings. This clarifies freedom from the two kinds of discrimination concerning cognition and its object.

+ The expression “non-perception”: This reveals that cognition is without intrinsic nature.

+ Non-sentient beings: This refers to the object of cognition, which is without intrinsic nature.

These two kinds of absence of intrinsic nature are realized and thoroughly understood by the Tathagata; all perceptions are forever eliminated. This is the realization of the absence of intrinsic nature.

END — FASCICLE 1