聖佛母般若波羅蜜多九頌精義論

The Wisdom of Prajñāpāramitā

The body that holds the precious accumulation of merit, wholesome,

All the Pāramitās that exist,

That Dharma, from of old until now, is by nature ever-abiding.

Free from all conceptual elaborations, without opposition or obstruction,

Cutting off every discrimination, attaining peace and ease,

Without self-nature, subtle and supreme,

Free from all the names and marks that exist.

By skillful means proclaiming the Dharma of the Three Vehicles,

Yet the marks attained within the several Vehicles

Are all the cause of the wisdom of the All-knowing Wisdom.

I make obeisance to the Prajñāpāramitā.

The supreme wisdom that exists, reaching the other shore—

Like one who, with joyful aspiration, wishes to practice right contemplation,

Should, within the meaning of these nine Verses,

In their entirety and in brief, in accordance with principle, examine and select.

The nine Verses set forth:

Following karma, born through its superior power,

This is called the mark of the six bases;

That is, this is spoken of as being born again,

The locus and cause appearing like a reflected image.

Like an illusion, a conjured being is produced;

The subject that contemplates is likewise conjured.

As with that form which is seen,

So too is the karmic conjuring of the world.

The various sounds that speak the Dharma

Are themselves the object-realm of hearing;

All are like the response of an echo—

Conditions complete the hearer and the heard.

Smelling odors and tasting flavors,

Objects like touch, and craving's grasping—

All of these are like a dream:

Though attained, they have no reality.

As an illusion is transformed into a person,

The actions performed are unreal;

This is just like that performance of actions—

The turning of the body too is without self.

As the many kinds are attained,

Those extreme momentary instants arise;

These, together with a shimmering mirage,

Once seen, are destroyed, without mark.

That which is grasped is like a reflected image,

Beginningless, born from the mind;

That is, the mark together with that consciousness

Are mutual, like a shape and its shadow.

Contemplate within the purity of the seed-syllable:

If there is wisdom, the moon appears,

Like that moon within the water—

Present before one, yet without any locus of existence.

As wisdom comes into accord,

That is the mark of empty space;

Thereby, what wisdom recognizes

Is all like the mark of empty space.

As the foregoing Verse said:

The supreme wisdom that exists, reaching the other shore—

Like one who, with joyful aspiration, wishes to practice right contemplation,

Should, within the meaning of these nine verses,

In their entirety and in brief, in accordance with principle, examine and select.

+ Speaking of supreme wisdom: this means the marks of hearing, reflecting, and cultivating.

+ The other shore: this is the meaning of the furthest limit.

+ Reaching: this is to arrive. It means attaining the ultimate furthest limit, free from all loci of discrimination. So it is, even to the very end of that meaning.

+ Right contemplation: this means the mark that is without inversion.

+ Joyful aspiration: this is the directing of attention, with hope as its nature.

+ This meaning: this is the meaning that exists at the time of speaking of those nine Verses. The meaning is the gateway of meaning.

+ Examine and select: this is to reflect, to decide and choose. How does one reflect? The Verse says: in their entirety and in brief.

+ In their entirety and in brief: this is to encompass in entirety, to comprise in brief.

Here one should ask: For what reason is it said "in their entirety and in brief"?

Answer: In order to enable those of dull faculties to be able to understand the meaning.

The nine Verses have already been set forth above; now, following their sequence, they are explained.

– Verse 1 says:

Following karma, born through its superior power,

This is called the mark of the six bases;

That is, this is spoken of as being born again,

The locus and cause appearing like a reflected image.

+ Karma: this means wholesome and unwholesome karma.

+ Superior power: this is the superior power of karma. By the superior force of those karmas, they thereby have birth. Born in what place? The Verse says: the mark of the six bases. "Base" means the base of the object that is produced, the support of consciousness, and so it is called a base. And what again is this? It means the six inner bases such as the eye, and so forth.

The Verse says "mark": this is the meaning of representation. If the mark of these six bases has a place of birth, then those several dharmas in this way are born again. To speak thus here is the meaning of the decisive, complete, and perfect accomplishment.

Question: Within the ultimate truth, what is the self-nature?

The Verse explains itself, saying: the locus and cause appearing like a reflected image. Because it uses the reflected image as a simile, therefore within the reflected image, the sentient beings, the subject that performs karma, together with the object that is enacted as the matter at hand, are all free, of the nature of emptiness. This meaning is the very end.

Furthermore, regarding the six outer bases such as form and so forth, their self-nature arises; now they shall be revealed according to the sequence of each and every one.

– Verse 2 says:

Like an illusion, a conjured being is produced;

The subject that contemplates is likewise conjured.

As with that form which is seen,

So too is the karmic conjuring of the world.

Just as an illusory dharma has conjured forth a town. Afterward, the subject that contemplates is itself also conjured. These two are not existent. Why? Because their nature does not truly arise. Yet the subject that sees and the object that is seen, in those two form-marks, having outward opposition and obstruction, are all karmic conjuring. The object that is seen within the three realms of the world—this too is like that, and so in meaning it is likewise. Here, conjuring of this kind, compared with that object which is conjured, is of a nature without difference. Therefore the later Verse says: Like a sound met by an echo—this confirms that meaning.

– Verse 3 sets forth:

The various sounds that speak the Dharma

Are themselves the object-realm of hearing;

All are like the response of an echo—

Conditions complete the hearer and the heard.

+ What is called speaking the Dharma is the subject that expounds and teaches, born through superior power. That sound which is met is the object-realm of hearing. If the object-realm of hearing here is thus, then from the other dharmas all are born in like manner; therefore the simile of a sound met by an echo is used. That sound met by an echo is the same as the other dharmas. To say here that there is no difference in this way is therefore called the totality of speech that is set forth.

+ Conditions complete: this is the completion through conditions, such as hearing and so forth. Hearing, like all the various things that exist, is of a nature that is fabricated. Therefore the subject (the capable one) that hears, and the object (that which is) heard, within the place of "having something attained," are all completed through conditions.

Therefore whatever sounds there are, all are like a sound met by an echo. Thus that meaning is said to be ultimate. Therefore the later Verse sets forth: All of these are like a dream—this confirms it by that meaning.

– Verse 4 sets forth:

Smelling odors and tasting flavors,

Objects like touch, and craving's grasping—

All of these are like a dream:

Though attained, they have no reality.

+ Speaking of smelling odors: this means the object-realm of nose-consciousness. The objects that are fabricated, of a nature such as odors and so forth, are smelled.

+ Tasting flavors: this is the object-realm of tongue-consciousness, clearly knowing the various flavors. Touch is the object-realm of body-consciousness, recognizing the various touches.

Within object-realms such as these, according to what is sought, taken delight in, craving's grasping arises. Within those object-realms, each and every one is bound; according to the object that is bound, the various odors, flavors, and touches are each received separately. If, within those object-realms, one gives rise to the mark of "having something attained," then it cannot be grasped or attained. Therefore the Verse says: All are like a dream.

+ All: this is the intent that there is no difference.

Yet the inner bases such as the eye and so forth, and the outer bases such as form and so forth, are also not nonexistent. If it were not so, then why would the one who fabricates give rise to the object of action? In order to demolish that doubt, therefore:

– Verse 5 says:

As an illusion is transformed into a person,

The actions performed are unreal;

This is just like that performance of actions—

The turning of the body too is without self.

For example, the function of an illusory dharma is transformed into the mark of a human body, and that illusion forms a person possessing innumerable activities, all of them complete. Likewise too with a person, there provisionally exists one who fabricates together with the function of the object that is fabricated. Moreover, there also exist the various matters that are enacted, such as the marks of going and coming. The Verse says "various": this is the meaning of possessing the various categories and kinds that are fabricated.

What is the object that is fabricated? It means the body formed by illusion. If the illusory dharma of the body is thus accomplished, then that illusory body is truly without self.

"Without" is the meaning of being free from. "Self" means a sovereign master. To say here "without self" means free from a self. The reason there is no one who fabricates here is that within the ultimate truth there is nothing whatsoever. Therefore the Verse says: The actions performed are unreal. Unreal is the meaning of having no power. Now, here, since there is no power in this way, then that fabrication is without a sovereign master. If the person formed by illusion has no sovereign master, then although there is a manifestation it has no reality. The dharmas too are thus—wholly unreal. Here one should know that the intent is no different, therefore the later Verse says: Together with a shimmering mirage and so forth—this confirms this meaning.

– Verse 6 says:

As the many kinds are attained,

Those extreme momentary instants arise;

These, together with a shimmering mirage,

Once seen, are destroyed, without mark.

+ Many kinds: these are the many species and types.

+ Attained (what is attained): this is the object-mark of the differentiated "imagined and grasped." That object which is grasped is the arising of the extreme momentary instant. Instant by instant is called the extreme momentary instant.

+ Arise: this is the meaning of springing up. It means that the extreme momentary instant has a place of springing up. If the extreme momentary instant has a place of birth, then those various dharmas, born from the extreme momentary instant, are all impermanent. That meaning is complete throughout.

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