佛母般若波羅蜜多圓集要義釋論

Homage to the Prajñā-pāramitā

Mother of all Buddhas: She gives birth to all,

Yet this Prajñā, the support, is transcendent,

Ultimately unattached, cleansed of all defilements.

Because the Buddhas turn toward Her, self-nature departs,

Causing sentient beings to accord with surpassing joy.

Grasper and grasped, both alike come to rest;

Therein, no nature can ever be established.

Because liberation from those two graspings has been attained,

The view of annihilation and the view of permanence are both cut off.

Born from the All-Knowing Wisdom,

I bow before the wisdom that has reached the shore of awakening.

I now, within the Treatise of the Mother of the Buddhas, the Compendium of the Essential Meaning of the Prajñā-pāramitā, composed by the Bodhisattva Mahā-Diṅnāga (Great Region Nāga), set forth a brief explanation of the modes of practice, in order that those of small and weak intelligence, in contemplating the meaning, may gain a summary understanding.

As the Verse states:

Surpassing wisdom together with accomplishment,

The wisdom of the Tathāgata is non-dual;

Therein the meaning is in accord,

That sound teaches the twofold way.

+ Saying "Surpassing wisdom": this is the wisdom that reaches the far shore. Surpassing wisdom means the various wisdoms such as hearing, reflecting, and so forth.

Shore: this is the far shore.

Reaching: this is going to, arriving at. It means that, through the pure and wondrous wisdom, one is able to reach the far shore.

Here it should be asked: Who is able to reach it?

Answer: This refers to the Bodhisattvas. Through what do they accomplish it? It is through the Prajñā-pāramitā that they accomplish it.

+ Accomplishment: this means that which has been brought to completion.

The nature of such a fruit is the supreme aspiration brought to completion, as in the teaching of the Prajñā in eight thousand verses, revealing and expounding it. This is called the accomplishment of the Prajñā-pāramitā. It is not that within the term "Prajñā-pāramitā" there is some place of accomplishment. If so, then by what meaning is that accomplishment spoken of? Therefore the Verse states: The wisdom is non-dual.

+ Non-dual: there are no two characteristics; this is called non-dual. That wisdom is non-dual; this is called the non-dual wisdom. The meaning here is thus: it has been said that the Prajñā-pāramitā is free from the grasping subject and the grasped object, which is the non-dual wisdom. The Bodhisattva has accomplished such wisdom. If, however, within objects such as form and the like, one clings to the characteristics of the grasped object, then the mind of the grasping subject, with respect to the non-dual wisdom, thereby has an obstruction.

Question: If the Bodhisattvas accomplish the Prajñā-pāramitā in this way, then why is it not here said to be the Tathāgata? That is, because the Tathāgata, in all places, diligently cultivates the various dharmas, and so attains Buddhahood. The treatise itself answers, saying: The Tathāgata.

+ The Tathāgata: this means that Tathāgata. "That": this is the Prajñā-pāramitā. The Tathāgata: it is to set forth in accord with reality (yathā-bhūta), and so it is called the Tathāgata. Because that Tathāgata has departed entirely from every such net of discrimination, the Prajñā-pāramitā is thus the Tathāgata. Here, the non-dual is also the non-discriminating. Non-dual: the Tathāgata is neither apart from the Prajñā-pāramitā, nor identical with the Prajñā-pāramitā.

Why is it called non-discriminating? It is like the light of a lamp; the meaning here is likewise. Therefore one should recognize it clearly, in accord with reality. As for the various wisdoms, the verse has been spoken:

It is not that wisdom is apart from emptiness,

Or that there is some slight dharma to be attained;

The meaning here is "apart":

The nature is apart, yet not far apart.

Those two emptinesses differ from consciousness;

There is not the slightest dharma to be grasped;

The two emptinesses, truly, become turned;

The nature of the two selves is not established.

Because of realizing and knowing this, therefore within the characteristic of reality the World-Honored One has expounded in this way. Hence, the knowing subject and the known object, if they had nature, then the various discriminations would have a place of support.

Here it should be asked: If the Prajñā-pāramitā accomplishes the non-dual wisdom, then why does the verse speak of the twofold teaching and way? The verse itself answers, stating:

Therein the meaning is in accord,

That sound teaches the twofold way.

+ Therein: this is within that sound, encompassing both teaching and way.

+ The two meanings in accord: in sequence, this will now be explained. It means that those two existing kinds—teaching and way—together with the meaning of the Prajñā-pāramitā, are harmonized and in accord.

+ That sound teaches the twofold way: this is the speech of that sound as explained before. The twofold teaching and way: this is the skillful means of the Prajñā-pāramitā, contained within that sound. Just as a seed, in its stage of containment—the meaning is likewise. Thus one should know that the term "Prajñā-pāramitā" sets forth two kinds of meaning:

1. The surpassing.

2. The kind (genus).

+ The surpassing: this is the characteristic of the non-dual wisdom.

+ The kind: there are two kinds, namely the self-nature of teaching and way.

Because these two are harmonized and established, one should know that only then is there proclamation and indication. Furthermore, because of such support and the like, the existing words and meaning within that Prajñā-pāramitā are expounded into thirty-two chapters, neither increasing nor decreasing. Therein it is said to remove ten kinds of scattered discrimination. Again, it reveals the sixteen kinds of emptiness.

Furthermore, the Verse states:

Support together with function,

Endeavor jointly arising in cultivation,

Discrimination, characteristic together with fault,

Praise—as will next be told.

As in that Verse, there are six kinds, namely: support, function, endeavor, characteristic, fault, and praise. What are these here? In sequence, they will now be explained.

+ Called "support": it means that the Buddha, the World-Honored One, first speaks of wisdom. Because of such support of that wisdom, the existing profound and subtle dharma-gates can then be expounded in succession. It is not that one who is able to expound—such as the Venerable Subhūti and the like—can create such support and harmony.

Question: When the Buddha expounded wisdom, how did this matter take place?

Answer: As the Buddha, in the Sūtra of the Eight Thousand Verses on Prajñā, first spoke thus: "O Subhūti! According to what you delight in, expound the Prajñā-pāramitā of the Great Bodhisattvas; one should give rise to it as the Great Bodhisattvas arise from the Prajñā-pāramitā." Because the wondrous power of the Buddha's majestic spiritual force was established in this way, the Venerable Subhūti was then able to proclaim the Prajñā-pāramitā in this manner without obstruction.

Here, having spoken of such meanings, this speaks of the first chapter within that sūtra.

+ Called "function": this is the surpassing function. It means that the Buddha's speaking of wisdom is surpassing. Because expounding that dharma is the arising and speaking of the function, this is the sequence of the function among the assembly of Bodhisattvas and the like. Because of this, one can then give rise to the proclamation of that dharma.

+ Called "endeavor": this is the endeavor that has been performed. Thus, arising through the teaching of that Prajñā-pāramitā, abiding in this way, one should therefore be diligent and courageous, giving rise to cultivation, removing the ten kinds of dharmas of scattered discrimination, and, following the sequence, discriminating the sixteen kinds of emptiness. One should know it thus.

+ Called "characteristic": this is the meaning of "representation." Again, characteristic is form-characteristic. What is this? It means that, if a Bodhisattva, with respect to this dharma-gate of Prajñā-pāramitā—whether when copying it down, or when reading and reciting—if someone should give rise to a mind of doubt, one should know that these are all characteristics of the deeds of Māra and the like. If one does not retreat, this is the characteristic of a Bodhisattva.

+ Called "fault": it means, with respect to that dharma, creating obstruction together with slandering the true Dharma. Or, toward the Prajñā-pāramitā, giving rise to harmful thoughts. Such things all draw upon themselves the retribution of fault.

+ Called "praise": it means praising the fruit. As the sūtra says: If there were someone who took the seven kinds of jewels filling the great-thousandfold world-system and gave them in charity; or if there were someone who, toward this Prajñā-pāramitā, upheld it and so forth, then the merit obtained would far surpass the former case.

Here, again, what meaning is spoken of, to serve as the support? The Verse states:

Endowed with faith as its substance,

The teacher accepts and bears witness in setting forth;

The time of speaking, and the place of speaking,

Attaining one's own measure, accomplished.

What is this?

+ Called "endowed with faith": faith means the pure mind of trust. That is, the Bodhisattvas, through that trust, are able to give rise to superior understanding toward the profound and subtle teaching. Having that trust, it is called "endowed with faith." The Bodhisattva endowed with trust can use it as substance. Substance means the substance of the body. Just as a person has the body as cause and then can in succession perform the various practices, the meaning of faith is likewise.

+ Called "the teacher accepts and bears witness in setting forth": it means that the World-Honored One, the Great Teacher, proclaims that teaching, and the Bodhisattvas, receiving it, also proclaim it. Having expounded it thus, they indicate it according to what is fitting.

+ Called "the time of speaking, the place of speaking": Time: this is the period of expounding, making indication, in harmony. Each is determined separately, in order to attest to what has been attained—this is the meaning of "place." One should know it.

+ Question: What meaning will the one who expounds that dharma attain? The verse itself answers, saying: Attaining one's own measure, accomplished. What is the meaning of this? "Own" is oneself. "Measure" is to measure for oneself what one has attained, without contradiction.

+ Accomplished: this means that which has been brought to completion. That is, the one who expounds the dharma—the various matters expounded are all completely accomplished.

As the Verse says:

In expounding the dharma one should know:

The world, the time, the place—these two;

The speaker, having common attestation,

Thereafter attains in accord with the measure.

What is this?

+ Called "expounding the dharma": this is the one who speaks the dharma; the world, the time, the place—these two: it means that, within the characteristic of the world, one should first recognize clearly the time of expounding and the place of expounding, and only thereafter, relying on wisdom, set it forth in accord with reason.

+ Question: What is this expounding about? The verse itself answers, stating: The speaker, having common attestation. It means setting forth that there is common attestation, in harmony.

+ Question: What is meant by "attaining in accord with the measure"?

Answer: This is attaining the true measure of speech, not the meaning concerning the time and place now spoken of.

Here again, by what meaning is the affirmation of the thirty-two chapters made? Hence there is the Verse stating:

All compiled in this way,

Spoken as I have heard;

The meaning harmonized thus,

Thirty-two, the most supreme.

+ Here it says: "All compiled in this way," and so forth. "All" means the meaning of "completely throughout." What is the meaning of "completely throughout"? It means gathered together in this way, gathered together as I have heard, and so forth. "Thus": it means that dharma is thus, performed thus.

+ Called "I have heard," and so forth: "I"—this is the object that constitutes the hearing of its own characteristic. It means listening, that is, listening to this dharma. Here, this is the general meaning. Gathered together in general, as: "thus," or "I," or "heard," and so forth—being thus composed, it is therefore said "thus I have heard," and so forth.

Question: What is called "and so forth"—what meaning does it grasp?

Answer: "And so forth" is the place of joint inclusion.

+ Called "spoken": it means setting forth, making clear. Therefore here it is said "thus I have heard."

+ Called "the meaning harmonized thus": this is that the one who expounds—whether performing or not performing—that harmony, from the very beginning, in sequence proclaims such supreme meaning.

+ The most supreme: this is the utmost, the surpassing.

+ The substance of that speech: it means setting forth, explaining.

Question: What is this speaking of? The verse itself answers, stating: Thirty-two, the most supreme.

+ Thirty-two: this is the determined number. That is, it speaks of the meaning within such a number. Therefore one should know that what is spoken of here also has no diminishment.

Question: In the Sūtra of the Hundred Thousand Verses on the Prajñā-pāramitā, many kinds of emptiness are spoken of. Yet in this Sūtra of the Eight Thousand Verses on the Prajñā-pāramitā, sixteen kinds of emptiness are spoken of—how is this equal to what was spoken of in that sūtra?

Because of such doubt, the Verse says:

Discriminating the sixteen characteristics

Of emptiness, according to the sequence;

Spoken within the eight thousand verses,

Clearly distinguished, expounded by skillful means.

+ Here it says "discriminating," and so forth: this is the layered classification of the distinct particulars, and so it is called "discriminating." Again, discriminating is the meaning of "kind." That kind is the meaning of innumerable natures. Here, discriminating what? That is, discriminating emptiness.

Discriminating what as empty? It is the sixteen emptinesses. Sixteen is the limit of the number.

Here it says that the sixteen emptinesses are themselves equal to the meaning spoken of in that Sūtra of the Hundred Thousand Verses on the Prajñā. The Verse states: Spoken within the eight thousand verses: this is what is spoken in the Sūtra of the Eight Thousand Verses on the Prajñā. How does that sūtra speak of it?

Hence the Verse states: According to the sequence. According to the sequence: this is the meaning of "not exceeding." What dharma does not exceed? It is the sound of speaking of emptiness.

Therefore the latter line of the Verse states: Clearly distinguished, expounded by skillful means.

+ What is the meaning of this? "Distinguished": this is differentiated dharmas. Within those differentiated dharmas, one selects the skillful means; therefore the one who expounds, according to a different skillful means, speaks of it. "Clearly": this is to recognize clearly, so one should discriminate and recognize clearly in this way. This is to recognize clearly that different skillful means, in order to discriminate and speak of emptiness.

Furthermore, the Verse states:

Now, this Eight Thousand Verses,

As spoken, the meaning is not diminished;

According to what is fitting, summarized in verse,

The meaning is thus, thus.

+ Here it says: "Now, this Eight Thousand Verses": this points out the dharma that should be known.

+ Saying "not diminished": it means not lacking, not reduced. What is not diminished? It is the meaning as spoken. That is, just as the meaning that has been expounded, it speaks itself fully and perfectly. Or there may be a doubt: In this, what has been spoken—why is it summarized in verse? The verse itself answers, stating: According to what is fitting, summarized in verse. Now, here only the Eight Thousand Verses are spoken: because it suits the most supreme aspiration of those listeners, therefore it is summarized in verse. "Summarized" means abridged.

+ Called "the meaning is thus, thus": this is the meaning that has been expounded thus. What is this further? The Verse says: Thus, thus: this is that, just as that speech, what has been expounded thus is accomplished in accord with reason; it is not that within the dharma of the Prajñā-pāramitā there is difference. It is only because the existing faculties have three grades—lower, middle, and higher—that, according to what is desired, they are included. Therefore the World-Honored One, for this reason, abridged a little in speaking of this Prajñā-pāramitā, and, in sequence, using a different skillful means, spoke of the sixteen kinds of emptiness. Thus what was expounded has been clarified and revealed.

Furthermore, the Verse states:

The Bodhisattva, I do not see;

This is spoken by the truly silent One.

That which can receive the inner matters—

That is spoken of as empty.

+ Saying "Bodhisattva," and so forth: Bodhisattva is bodhi together with sattva. This is the bodhi-sattva. Bodhi means the non-dual wisdom. Sattva is one who seeks to attain bodhi. Yet this sattva is called bodhi-sattva; this very bodhi-sattva, I cannot see, nor can I attain. "I": this is the meaning of oneself.

+ "This is spoken by the truly silent One": "This": this is the meaning of "thus, in this way." "Spoken": this is speech. "Truly (real)": this is the truly real, the ultimate truth (paramārtha-satya). "Silent": this is the World-Honored One. It means that the World-Honored One, in the three actions of body, speech, and mind, is all in accord with silence. Such words and the like mean that, because the majestic spiritual force of the Buddha bestowed support, it caused the Venerable Subhūti to be able, within this, to expound that speech and meaning.

+ "That is spoken of as empty": "That": this is that World-Honored One. "Spoken" is setting forth, making clear. It means that the Buddha, the World-Honored One, says this is empty. What dharma does He say is empty? Hence the Verse states: That which can receive the inner matters.

+ The inner matters: these are the six inner sense-bases such as the eye and the like, called the inner matters. Because the foolish and benighted cling to them as real, one can receive the World-Honored One's expounding of those inner matters as empty.

Again, the Bodhisattva who has newly given rise to the mind, here discriminates the self-nature as real. Thus the Inner Emptiness has been set forth.

Furthermore, the Verse says:

Form together with the self-nature of form—

This is spoken of as also empty;

These are those outer sense-bases,

Where the parts received are all cut off.

+ This says "form together with the self-nature of form": it means the six outer sense-objects such as form, sound, and the like.

Again, "form": this is the form sense-base. Saying "the self-nature of form": form means form itself; just as the existing characteristic—that characteristic is unarisen. Because of being unarisen, the self-nature is thus empty, yet that self-nature also cannot be destroyed. Just as one who examines the meaning—one should know it.

+ As for "this is spoken of here": it means that here it is set forth in this way, with such speech.

+ Furthermore, here the World-Honored One all says: "Cease": this is the meaning of non-performance.

Question: Cease and cut off what dharma? The verse itself answers, stating: These are those outer sense-bases.

What is this further? The outer sense-bases: these are objects such as form and the like. The outer stages are all unreal, yet the ordinary worldling clings to them as having the nature of a received object, real in this way. Therefore here it says "cease and cut off"—this is the meaning of those words. What has been set forth in this way is the completion of speaking of the Outer Emptiness. Again, it speaks of the latter emptiness. As the Verse states:

Characteristics such as form, that body,

The abiding and the characteristic apart;

The meaning of "toward," if one sees that,

That inner is thus unreal.

+ Saying "characteristics such as form, that body": Here, what is "that body"? It is the two form sense-bases, inner and outer—these are that body.

+ Called "abiding": this is the receptacle-world (bhājana-loka), each having its separate support to abide in, and so it is called abiding.

+ Called "characteristic": these are the thirty-two characteristics manifested by the Great Being (Mahāsattva).

+ Saying "apart": this is, as said above, all being apart. Apart is the meaning of emptiness.

+ Saying "the meaning of toward": "Toward" is that which has passed. The meaning of that which has passed is called the meaning of "toward." What dharmas are the meaning of "toward"? As the Verse above says: Characteristics such as form, and so forth.

What is this further? It means that, if the form sense-bases, inner and outer, are thus all without characteristic, then that one has recognized clearly such a meaning of emptiness. Likewise, the meaning of sound—because of this one should know it. Now, within this verse, three kinds of emptiness are first spoken of: the inner-and-outer emptiness, the great emptiness, and the characteristic emptiness. Next, it speaks of the emptiness of emptiness. As the Verse has stated: If one sees that, that inner is thus unreal.

+ "If": this is "if the existing meaning," meaning the existing emptiness-wisdom.

+ "That": this is that body.

+ "Sees": this is the meaning of recognizing. Recognizing is to recognize clearly. The meaning here: this is the wisdom that recognizes emptiness. Having recognized clearly that the object is empty, then this emptiness-wisdom, with respect to the inner unreality, therefore has no existence—how much less other dharmas that have a supporting nature. That phrase, in this way, is the completion of speaking of the Emptiness of Emptiness.

Here again it speaks of self-nature emptiness. As the Verse states:

The nature of those inner emptinesses,

Its self-nature is also empty;

The kinds of consciousness-characteristics that exist—

From these arise Compassion, Wisdom, Self.

+ Saying "the nature of those inner emptinesses," and so forth: it means the empty nature of the existing continuum of the inner sense-bases, as spoken of here.

+ Saying "its self-nature is also empty": Self-nature: this is the meaning of seed-nature (gotra). Because the self-nature has revealed such a characteristic of consciousness.

+ Called "the kinds of consciousness-characteristics that exist": "exist" is just as the meaning of "existing." Here, whether it is the characteristic of consciousness, or the nature of consciousness—those seed-natures, that is, arise from My compassion and wisdom. Compassion is wishing to cause the suffering of others to be dissolved and parted. Wisdom is the selecting and examining of the characteristics of dharmas. Whether compassion and the like, or wisdom and the like—these are called compassion and wisdom.

+ Self: this is the meaning of own-characteristic. That is, oneself possesses the two kinds, compassion and wisdom. The meaning here speaks in general of the self-nature emptiness of the inner consciousness-bases.

Furthermore, it next speaks of the meaning of two kinds of emptiness, as the Verse states:

Neither arising nor ceasing,

Sentient beings—this clarifies;

The desire for birth-and-death of sentient beings—

That is spoken of as empty.

+ The text of the four-line verse says: "Neither arising nor ceasing," and so forth: here it combines the explanation of the meaning of two kinds of emptiness.

+ Saying "not arising": in the Sūtra of the Eight Thousand Verses on the Prajñā it says "not arising." The meaning therein says that that arising is here ceased and cut off. It means that from of old the nature is unarisen. If arising has no nature, then ceasing too has no nature. If the prior nature does not arise, then the latter nature also does not cease.

Question: What is this speaking of? The verse answers, stating: Sentient beings.

+ Sentient beings: this is the body-and-life of the five aggregates. "Being (existing)" means having the nature of that thing. "Sentience" means the nature of self-performing—being said in harmony, and so it is called sentient being; or birth-and-death, both being empty, is the meaning revealed. Yet sentient beings have no boundary; dying here and being born there, the six destinies revolve in cycle, birth-and-death turning without end. That birth-and-death is saṃsāra. The mode of practice being thus, this explains the meaning of the birth-and-death of sentient beings; one should know it.

Question: Who speaks this? The verse answers: That speaks.

"That" is that very Tathāgata who expounded truly. What did that one expound? It is the speaking of emptiness. That is, sentient being and birth-and-death—these two are both empty. Yet that empty nature is here also apart from such clinging. That empty nature is here also not so. If so, why does the Verse say "desire"? "Desire" is the meaning of delight-and-desire (joyful longing), namely the two desires of sentient being and birth-and-death. If the object of longing is ultimate in this way, then "that" has spoken truly in this manner. Such speech is the speaking of the meaning of two kinds of emptiness: the ultimate emptiness (atyanta-śūnyatā) and the boundless emptiness (anavarāgra-śūnyatā).

Question: Why is it called "boundless (without limit)"? Boundless means having no first existence and no first part. That boundlessness is said to be empty, and so it is called boundless emptiness. As the Buddha has said: The prior limit of birth-and-death cannot be indicated. Hence it again speaks of the latter emptiness, as the Verse states:

The dharmas of the Buddha cannot be seen,

The dharmas of the Bodhisattva are likewise;

That matter, as has been spoken,

Is emptiness, like those ten powers.

+ Saying "the dharmas of the Buddha cannot be seen," and so forth: the dharmas of the Buddha are the dharmas of all Buddhas. These are: the eighteen exclusive dharmas (āveṇika-dharma), the ten powers, and the like. Such dharmas, contemplated by means of the pure and wondrous wisdom, cannot be seen, nor can they be attained. Such a person, therefore, in having discrimination, becomes obstructed.

+ Saying "the dharmas of the Bodhisattva are likewise": this is the dharmas of the Bodhisattvas, namely the pāramitās such as giving and the like, with innumerable modes of practice. The wisdom that enters reality, contemplating in accord with reason, also has no object to be seen.

+ Saying "that matter, as has been spoken, is emptiness, like those ten powers." That matter: this is that teaching, being thus. As has been spoken: this is just as what has been expounded.

Question: What dharmas does this speak of? The verse itself answers, stating: It is those ten powers, clarified above, which have elucidated the dharmas such as the ten powers and the like.

+ Saying "and the like": this jointly includes the eighteen exclusive dharmas.

Again the question: What does this dharma speak of?

Answer: It speaks of emptiness. Emptiness is the own-characteristic being apart. Such things—here is the completion of speaking of the Emptiness of All Dharmas. Again it speaks of the latter emptiness. The Verse states:

The dharmas that exist distinctly—

This speaks of the imputed nature;

In ultimate meaning, that does not exist;

The dharmas are set forth in this way.

+ Saying "the dharmas that exist distinctly, this speaks of the imputed nature": this is the demolishing of the imputed nature (parikalpita-svabhāva).

+ Distinctly: this is the meaning of each and every one. That is, that existing imputed nature. Imputed: this is the meaning of clinging. Clinging to what dharma? It is the various dharmas such as form and the like. "This": this is the meaning of "thus." "Speaks": this is speech. The general meaning here: it means that the various dharmas are all different, yet within the ultimate truth they do not exist; hence the Verse says:

In ultimate meaning, that does not exist;

The dharmas are set forth in this way.

+ "In ultimate meaning, does not exist": this is that within the ultimate truth there is no self-nature.

Question: What dharma has no self-nature?

Answer: It means the various dharmas such as form and the like.

+ "Set forth in this way": this is what has been spoken here in this way.

Question: Who speaks in this way?

Answer: The Buddha has spoken in this way. Contemplating the characteristic of that existing ultimate meaning as empty. That characteristic is the nature of the imputed. Empty—it is not merely the characteristic of the grasping subject, but within the ultimate truth it is said to be empty. Thus is the completion of speaking of the Ultimate-Meaning Emptiness.

Here, having spoken thus, the meaning reveals itself clearly. The one who performs the work of explanation separately speaks the verse:

Those imputed natures,

In place after place are clung to;

That imputation being thus,

Its self-nature has no reality.

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