能斷金剛般若波羅蜜多經論釋

How can the characteristics of the cause be established? The verse states:

Through two accomplishments, it should be honored;

Through the excellence of corresponding outflow;

Through the nature of the cause of afflictions,

Thus even the inferior becomes superior.

+ “Through two accomplishments, it should be honored” means that the place entrusted with preserving it becomes a stupa-shrine (caitya), namely, the ground where the Dharma is expounded. The person upon whom it depends becomes, in nature, worthy of honor like the Great Teacher. Such is not the case with the person who receives and upholds the sutra, the ground upon which jewels are given, and the agent who performs the giving (?). Therefore, the following scriptural passage reveals that this Dharma gate is the proximate realization of the Buddhas and accords with the nature of corresponding outflow.

+ “Has there ever been a Dharma taught by the Tathagata?” What intention does this reveal? It means that there is no Dharma taught separately by the Tathagata; all Buddhas proclaim it together.

Furthermore, the merit gained by giving jewels is a cause from which suffering arises. The merit of this Dharma gate is precisely a factor that eliminates the various delusions. The superiority and inferiority are clearly separated by an immense distance. Therefore, in the following passage the text uses motes of dust as an analogy.

+ “The Tathagata says that what constitutes motes of dust is not motes of dust; therefore, they are called motes of dust. What is called a world, the Tathagata says, is not a world; therefore, it is called a world.” What is the intention here? These motes of dust are not of the nature of defiling dust and so forth; therefore, they are called motes of dust.

Moreover, that world is not the cause of afflictions and is called a realm; therefore, it is called a world. “Realm” has the meaning of cause, namely, the cause of the world. The intention expressed here is that such merit is precisely a cause of the afflictions and defiling dust.

Although those external objects are morally neutral and this merit is wholesome, it is still exceedingly inferior when compared with the cause of the merit through which all become Buddhas. How could it not be small and inferior?

Moreover, even the existing meritorious karma capable of accomplishing the marks of a great man is inferior to this cause for accomplishing bodhi, namely, the merit of receiving, upholding, and expounding this Dharma gate. This is because those marks are not the essential nature of perfect enlightenment. Thus they are called the marks of a great man, which clarifies those marks.

Because the merit of receiving, upholding, and teaching can attain the nature of great awakening, what is called inferior is nevertheless far superior to the merit of giving jewels—how much more, then, must the cause of the Dharma body surpass it! Thus even the inferior is superior. That is, the very inferior merit of giving jewels can serve to establish the cause.

The distinction between the merit of giving jewels and the cause of this merit has now been established. Why, then, do the following passages establish it again? What are they intended to demonstrate?

The verse states:

Its result far surpasses suffering;

The excellent matter is difficult to encounter;

Its object and domain cannot be known,

And in other aspects it is not shared.

Its nature is exceedingly profound;

It surpasses other things, as briefly explained;

Its lineage is original, lofty, and supreme;

Compared with merit, its merit is far superior.

What meaning does this set forth? Answer: The merit of giving jewels is the result attained and enjoyed by one’s own body. That body is superior because one can relinquish boundlessly many bodies. This merit surpasses the former because one’s own body is by nature suffering, how much more so when that body is given away.

– The Sutra says: At that time, the Venerable Subhuti understood that the body itself is suffering and, through the majestic power of the Dharma, shed tears. This Dharma gate is also difficult to encounter. From the time Subhuti first produced wisdom until now, he had never before heard it. It is also an excellent matter. What is said there is intended to reveal the name prajnaparamita. From this point onward, the intention is to establish its sublime excellence. Thus, as the Sutra says: “What the Tathagata calls prajnaparamita is precisely not paramita.” For what profound reason is this said? Answer: Its object and domain cannot be known. Apart from the Buddha, others cannot know the object and domain that are to be known. Thus, in relation to others, it is unshared.

+ “The existing perception of reality in relation to this Dharma gate is precisely the perception of reality”: Apart from the Buddha’s teaching, it does not exist elsewhere.

+ “The perception of reality” means that it exists only here.

+ “Not reality” means that this meaning does not arise elsewhere. Therefore, the text says: “If anyone can produce the perception of suchness, that person will accomplish the foremost rarity.”

Moreover, this Dharma gate is also profound and sublime. Whether one receives a small portion of this sutra or practices it completely, perceptions of self and so forth no longer arise. The fact that those perceptions no longer arise reveals that, regarding the meaning of what is apprehended, there is no inversion.

+ “Perceptions of self and so forth are precisely not perceptions” clarifies that, regarding the apprehending subject, there is no inversion. These two, in their respective order, reveal the two wisdoms that know the absence of inherent nature in self and dharmas.

Regarding this meaning, the Buddha gave his confirming assent to the matters set forth by the Venerable Subhuti.

+ “Neither startled, frightened, nor terrified”: These three are all called fear—namely, alarm, apprehension, and terror—but because their circumstances differ, there are three distinct kinds. “Startled” means that fear arises regarding what is not a proper occasion for fear. It contravenes right principle, like straying from the right path, and is repugnant. “Frightened” means that fear arises continuously; once it has arisen, it cannot be eliminated. “Terrified” means that the mind produces a definitive and total state of fear. If these are absent, the mind is freed from panic and delusion.

Moreover, as briefly explained, this Dharma gate surpasses all others. Thus the Sutra says: “This is the supreme paramita taught by the Tathagata.”

Moreover, the lineage of this Dharma gate is lofty and supreme. “Supreme lineage” means that all Buddhas teach it together.

The giving of jewels does not possess such perfectly complete qualities. Thus it is established that this merit surpasses that group of merits, to say nothing of the principle when discussed separately. The body is, as stated, by nature suffering, and giving it away is therefore the nature of a painful result; hence that merit is inferior. Yet if someone receives, upholds, and expounds this Dharma gate, that great being practices difficult deeds. Would this, too, not bring about a painful retribution? Why does that person not receive a painful result? To eliminate this difficulty, the following passage appears. What meaning is it intended to reveal? The verse states:

When one patiently endures that practice,

Though the practice is difficult, it is wholesome.

Its virtue is difficult to fathom;

Therefore it is called an excellent matter.

Because the mind is free from anger,

It is not called the nature of suffering.

Possessing happiness and great compassion,

When one practices, there is no painful result.

Question: What meaning does this set forth?

Answer: Even if that person, while practicing difficult conduct, were to experience a painful result, at that very time the person possesses the nature of patient endurance, and therefore this is called an excellent matter. There are two causes:

1. It is wholesome in nature, because all paramitas take wholesomeness as their essential nature.

2. Its virtue is difficult to fathom.

As the Sutra says: “This is precisely not paramita.”

+ Because the limits of that virtue have never been known, it is said that its bounds cannot be known. Because it accords with the supreme Dharma, the hardship of this difficult practice differs intrinsically from the former suffering. How much more so when perceptions of self and anger have no essential nature; then that suffering certainly does not exist. Not only is there no suffering, but compassion and happiness also arise. As the Sutra says: “I have no such perception, yet neither am I without perception.”

+ “Neither am I without perception” reveals the presence of a perception associated with the compassionate mind.

Accordingly, to explain the principle: If sentient beings do not eliminate perceptions of self and so forth, then when practicing difficult conduct they see suffering and consequently wish to abandon the mind of bodhi. Therefore, they should leave all perceptions behind, and so forth, as extensively explained. What does this reveal? If a person has not generated the supreme mind of bodhi, that person incurs the fault of producing an angry mind in this way. The verse states:

The cause gives rise to the mind that does not abandon;

Therefore one should earnestly seek it.

Question: In what respect is the mind a cause that gives rise to that mind and causes one to seek it steadfastly and diligently? Furthermore, in what respect does one not abandon the cause of the mind of bodhi, causing one to strive energetically for it? It is precisely the mind that does not abide. The text says: “One should leave all perceptions behind and generate the mind of unsurpassed perfect enlightenment.”

+ Why? Because this reveals the cause that produces the mind free from attachment and abiding. If the mind abides in forms and so forth, then it certainly cannot advance toward and seek the fruit of Buddhahood.

+ “Bodhisattvas should practice giving without abiding anywhere”: The intention of the text is to reveal that giving encompasses all six paramitas. It is the skillful means for generating the mind free from attachment and abiding. That is, after attaining patient acceptance, although one encounters suffering, one does not abandon the mind of great bodhi.

Question: Why does one undertake conduct that benefits sentient beings, yet is then told not to abide in the act of benefiting sentient beings? Thus, because acceptance and rejection seem to issue from the same gateway, doubt arises.

Answer: “A bodhisattva should practice giving in this way to benefit sentient beings.” What intention does this reveal? The verse states:

One should know that right practice

Is the cause of benefiting beings;

Regarding the characteristics of sentient beings,

One should know to eliminate them universally.

What meaning does this express?

This “right practice” is the cause of benefiting sentient beings. One should understand that it truly benefits sentient beings but does not grasp any existing characteristics of sentient beings.

What is the matter pertaining to the characteristics of sentient beings? The verse states:

That matter is called an aggregate.

+ “Sentient being” is a designated name, namely, “sentient being,” together with the matter that is its basis. What is right practice? It means eliminating all characteristics attributed to sentient beings.

+ Because the perception of that designated name is precisely not a perception. This is because its fundamental intrinsic entity does not exist. Thus, “that sentient being is not a sentient being” means that the five skandhas are designated as a sentient being. Because the intrinsic entity of that sentient being is empty, the self and dharmas are without inherent nature. Why? Because the Buddha, the World-Honored One, has eliminated all perceptions. This clarifies that both perceptions—self and dharmas—are empty. How can the supremely sublime matter be accomplished? The verse states:

Supreme is the elimination of perception;

The World-Honored Ones are without it,

Because they accord with right seeing.

What does this set forth? Because those two are not truly existent in nature, the Great Teachers decisively eliminate those perceptions. The Tathagatas accord with right seeing. Thus, if the result does not abide at the stage of the cause, how can the cause of that result be seen? Because this doubt has arisen, the answer is given. As the Sutra says: “Subhuti! The Tathagata is one who speaks truth” (followed by four statements). The verse states:

Though the result does not abide at the causal stage,

He comprehends that cause and result.

The World-Honored One speaks true words;

Know that there are four kinds.

The nature of true speech is fourfold. What are the four? The verse states:

Establishing the teaching of the lesser vehicle,

And expounding the meaning of the Mahayana,

And through the various predictions,

In all these there is no discrepancy.

Because the Buddha establishes the necessary period, the original quest for the fruit of Buddhahood is without error. Regarding the inferior vehicle, the Mahayana, and the various predictions, there is no error. Here, in their sequence, they correspond respectively to true speech, speech in accord with suchness, speech free from deception, and speech without discrepancy.

+ “Tathagata”: In the sravaka vehicle, the four truths, such as suffering, are taught as true and not false. In the Mahayana, the Dharma of non-nature is taught, revealing true suchness. This is called truly knowing, and therefore “Tathagata” carries the meaning of knowing. Because all existing predictions regarding the past, present, and future are without error, he is called the Tathagata. The Sutra says: “The Dharma realized by the Tathagata and the Dharma he teaches are neither true nor false.” The verse states:

Not reaching that with which it accords,

Contrary to neither truth nor falsity;

According to the manner in which words are grasped,

One should teach in response.

Regarding the Dharma taught by the Tathagatas, it is said that this does not reach that (?), yet accords with that (?). Because such teaching cannot intimately reach the internally realized Dharma and, at the level of verbal expression, lacks essential nature (?), it is not true (?). Because it accords with that (?), it is not false speech (?).

+ “I presently realize unsurpassed perfect enlightenment”: This statement is made based on the principles of words and phrases (?).

Question: Why does the World-Honored One himself establish the essential declaration, “I am one who speaks true words,” while saying that the Dharma taught is neither true nor false? To say one thing encompassing two principles makes it difficult to believe. Therefore, the answer states:

According to the manner in which words are grasped,

One should teach in response to that.

“The noble ones are revealed by the unconditioned” means that the nature of true suchness is constant and universally present. Why must the fruit of Buddhahood be realized through a non-abiding mind and not through an abiding mind? Furthermore, why is the true essence of true suchness constant and universally present, yet in some cases attained and in others not attained? To eliminate this doubt, the analogy of a person entering darkness is given. What does this reveal? The verse states:

Constant and present in every place,

Yet the true nature is not attained

Because, through ignorance, there is abiding;

Non-abiding wisdom attains reality.

The intention here is that although the nature of true suchness is constant and universally present, through absence of wisdom and an abiding mind it cannot be attained; this is the meaning of impurity. Through wisdom and a non-abiding mind, it is seen; this is the meaning of purity. The Buddha, the World-Honored One, is always revealed through true suchness. According to this principle, an abiding mind cannot realize it. The verse states:

Absence of wisdom is also like darkness;

Thus wisdom and darkness, or light,

The antidote and what it counteracts—

Gain and loss are both present.

“Like a person in darkness” means resembling darkness in meaning. Therefore, darkness is used to compare with one who does not understand. Sunlight is used as an analogy for a person who possesses both wisdom and eyes. As the text fully states, one should say:

The antidote and what it counteracts—

Gain and loss are both present.

As applicable, because that person has eyes, this reveals what is regarded as the agent of counteraction. “The long night has become bright” clarifies the elimination of what is counteracted: the darkness has receded. “The radiant sun has appeared” reveals that the counteracting agent is present. The sunlight shines forth, and forms and images are clearly seen. What matter does the following passage intend to discuss? The verse states:

By practicing correctly in this manner,

One attains such a measure of merit.

Regarding one who correctly practices the Dharma,

Its karmic function will now be explained.

+ “By practicing correctly in this manner” reveals the person who practices correctly. The verse states:

There are three kinds of persons:

Those who receive and uphold, recite, and expound.

There are three kinds of persons:

1. Those who receive and uphold.

2. Those who read and recite.

3. Those who expound.

+ “Receiving and upholding” refers to a person who preserves the Dharma.

+ “Reading and reciting” is spoken of in relation to extensive learning. Although such persons may be unable to retain it, because they can read and recite it, they are also included among the extensively learned.

+ The meaning of correct practice is attaining that meaning fully and universally. The verse states:

The meaning is attained through others,

And through one’s own hearing and reflection.

The meaning is attained through others and through oneself. How is it through others, and how through oneself? Through hearing and reflection. In their order, it is attained through others and through oneself, based upon fully attaining the meaning. This is the meaning of a person’s correct practice. The verse states:

This matures oneself inwardly;

The other matures other sentient beings.

Because the matter and time are great,

Compared with merit, the merit is far superior.

+ Receiving and upholding, and so forth, mature only oneself inwardly.

+ “The other matures other sentient beings” means extensively teaching others correctly. “Attaining such a measure of merit” reveals that the amount of that merit differs.

+ “Because the matter and time are great, compared with merit, the merit is far superior”: This is the merit of relinquishing one’s life, compared with the preceding merit of relinquishing one’s body. There is a distinction because the matter is great and because the time is great. In a single day, one gives away a great many lives. Moreover, this continues over a long period. Regarding correct practice of the Dharma, its karmic function will now be explained. What is the karmic function of that practice? The verse states:

Beyond object, nature, and individual nature,

Its supporting agent is the great person;

It is also difficult to hear,

And is the cause increasing the unsurpassed.

If one merely preserves the true Dharma,

The place upon which it rests becomes a worthy object;

It eliminates all karmic obstructions

And swiftly attains wisdom that penetrates the nature.

The world is sublime, the matter complete,

And the karmic result greatly honored;

By cultivating that Dharma,

One should know that its karma is attained.

+ The Sutra says: “It cannot be conceived.” This reveals that the domain of what is practiced cannot be compared or measured by ordinary thinking.

+ “It cannot be expressed” reveals the merit attained through its distinct nature. Relative to the sravakas, its nature is unshared.

+ “It is taught for those who generate the aspiration to benefit sentient beings and proceed toward the supreme and most excellent vehicle”: This reveals that this Dharma gate is a Mahayana teaching, the support of great persons. It is called the practice of the Great Vehicle. The supreme vehicle is called the most excellent vehicle. Therefore, those who delight in an inferior path do not wish to hear it. This reveals the nature of its being difficult to hear and the difficulty of finding a listener, because it can accomplish immeasurable accumulations of merit. This reveals the cause that increases the unsurpassed, like an increasing seed of merit.

+ Here the text says, “It cannot be conceived and cannot be expressed.” One should understand, in their order, that it is beyond measurement and beyond investigation.

+ “One should know that this person bears it upon the shoulders”: This reveals that the person can preserve the Dharma, for preserving the Dharma is preserving bodhi.

+ “Wherever it is present, incense and flowers should be offered”: This reveals that the location upon which it rests is recognized as a vessel containing the sublime and supreme. Through being humiliated, the existing karma that should have caused birth in an evil path is completely extinguished. This reveals that karmic obstructions are wholly eliminated.

+ “This is a wholesome matter”: When one encounters humiliation, the person who patiently endures reveals the nature of merit; therefore, this is called a wholesome matter.

+ “The merit gained by making offerings to the Buddhas before the time of Dipankara Buddha, compared with the merit gained by a person in a later age who can receive and uphold this Dharma gate and so forth, is surpassed by the latter”: This reveals the accomplishment of wisdom that penetrates the nature and the perfect completion of the provisions of merit. Up to the statement, “One should know that this sutra is inconceivable,” it reveals that the karmic result is immeasurable. The world is sublime, the matter complete, and the karmic result greatly honored. That is, all the perfections possessed by world protectors, Sakra, and brahmins are gathered within it.

+ “Madness”: One should understand this as the cause of a deranged mind.

+ “The karmic result is immeasurable”: Its two qualities—abundance and excellence—cannot be measured by ordinary thinking. Thus, through correct practice of the Dharma, one can abide in such virtues. Therefore, this is called the function of the karmic result of correct practice.

Furthermore, the three kinds of questions and answers presented earlier are asked again here. How does their meaning differ? Answer:

When personally undertaking the practice,

Regarding oneself as a bodhisattva

Is called an obstruction of mind,

Contrary to the non-abiding mind.

+ “Subhuti! There is in truth no dharma that can be called a bodhisattva.” If there is no bodhisattva, why did the Tathagata practice bodhisattva conduct in the presence of Dipankara Buddha?

In answer to this doubt, it says: “There was in truth no dharma by which the Tathagata, in the presence of Dipankara Buddha...” What meaning does this reveal? The verse states:

The prediction concerned a later time;

Before Dipankara, the practice was not superior.

Bodhi and that practice are alike—

Not real, because produced by causes.

The intention here is: Long ago, at the dwelling place of Dipankara Buddha, I was not practicing a supreme bodhisattva practice. That is, long ago, while I was practicing, there was in truth no dharma through which I attained perfect enlightenment in the presence of that Buddha. Had I attained perfect enlightenment, that Buddha would not have predicted that I would become a Buddha at a later time.

The intention here is that, while practicing at that time, I thought of myself as one who would become a Buddha. If it is said that bodhi does not exist, then the Buddha also does not exist, which amounts to the total denial that anything exists. To eliminate this difficulty, the Buddha says in the text: “Subhuti! ‘Tathagata’ is another name for reality, true suchness.” The meaning of freedom from inversion is called reality.

The meaning of immutability is called true suchness.

“Subhuti! If someone says that the Tathagata has attained unsurpassed perfect enlightenment...” This again refutes the total denial that unsurpassed perfect bodhi exists. In answer to this difficulty, it says: “Subhuti! The Tathagata possesses the Dharma of perfect enlightenment.”

+ “This is precisely neither true nor false.” What is the intention here? Clearly, the principle of true suchness is what the Buddha realizes. These are not real because they arise from causes. The meaning of the characteristics of conditioned phenomena is that they are aggregated characteristics. They do not possess characteristics such as form and so forth. The verse states:

The absence of those characteristics is the characteristic;

Thus it is revealed as not false.

Because dharmas are the Buddha’s Dharma,

They all lack conditioned characteristics.

This means that the characteristics of form, sound, and so forth are absent here. Characteristics such as form and so forth are not their own characteristics. Therefore, it is written:

The absence of those characteristics is the characteristic;

Thus it is revealed as not false.

+ “Therefore, the Tathagata says: All dharmas are the Buddha’s Dharma.” What meaning does this reveal? The Tathagata has realized that Dharma.

+ “Because dharmas are the Buddha’s Dharma, they all lack conditioned characteristics”: This reveals that their essence is the unconditioned and explains that all dharmas take true suchness as their intrinsic nature. This alone is what the Buddha awakens to. Therefore, all dharmas are called the Buddha’s Dharma. Thus, form and so forth cannot bear the characteristics of their own intrinsic entity. All existing dharmas such as form, sound, and so forth are not dharmas. Because they are not dharmas, it is thus affirmed here that those dharmas can entirely bear the characteristic of nonexistence. What does the analogy of a man reveal? The verse states:

Because it is the Buddha’s Dharma body,

One should understand the analogy of the man.

The body is complete and unobstructed,

Its nature fully present everywhere.

And because it attains a great essence,

It is also called a great body.

The absence of a body is its existence;

Thus it is said that its constitution is bodiless.

Because the two obstructions—the afflictive obstruction and the cognitive obstruction—are absent, it is called a complete body.

+ “Fully present everywhere” means that its activity extends everywhere and it is present in every place; therefore, it is called a complete body:

And because it attains a great essence,

It is also called a great body.

+ “Its activity is present everywhere”: One should understand this as the nature of true suchness. Since there is no other nature within any dharma, it is said:

The absence of a body is its existence;

Thus it is said that its constitution is bodiless.

That is, the Tathagata says it is not a body; therefore, it is called a complete body.

+ “Great body”: What meaning does this set forth? Because nonexistence is taken as the body, it is called no body—namely, the nature of true suchness. Precisely because it is bodiless, it is called a complete body and a great body.

+ If it is said that there is no bodhisattva, then perfect enlightenment also does not exist. The object of awakening does not exist either. Nor are there sentient beings who are caused to enter nirvana, nor is there the adornment and purification of the Buddhas’ lands. Then how could there be any action for bodhisattvas and others to perform—causing sentient beings to enter complete nirvana and intentionally purifying Buddha lands? To answer this difficulty, the following passage appears. What meaning does it reveal? The verse states:

Not understanding the dharmadhatu,

The mind contrives to liberate sentient beings

And to purify lands;

This is called falsehood.

Question: If that mind is false and therefore the person is not called a bodhisattva, then by what means is the name obtained?

Answer: “Subhuti! If someone faithfully understands that all dharmas are without inherent nature...” “All dharmas are without inherent nature”: What meaning is this passage intended to reveal? The answer states:

Regarding bodhisattvas, sentient beings,

And dharmas, there is no intrinsic nature.

One who understands this, though not a noble one,

Is called one of noble wisdom—this should be known.

What meaning does this reveal?

“Dharmas are without nature, dharmas are without nature”: This refers to the existing dharmas of sentient beings and bodhisattvas. If one can faithfully understand them, whether worldly or supramundane—that is, whether an ordinary person or a noble one—one is called a bodhisattva. Thus it is definitively established and accepted that there are two kinds of bodhisattvas: conventional and ultimate. This reveals their correspondence; therefore, “bodhisattva, bodhisattva” is said twice.

The preceding sutra passage states that the Tathagata is revealed through non-attainment; its meaning has become clear. If so, could those noble ones be entirely without vision? To answer this difficulty, it is said that there are five kinds of eyes. To reveal this meaning, the verse states:

Although no dharmas are seen,

This does not mean there are no eyes.

The Buddha possesses all five kinds,

Because the object is illusory.

Why is this not false? To answer this difficulty, an analogy is first given. “The Tathagata knows all the many natures of those sentient beings and the ways their minds flow,” and so forth, as extensively stated. What does this reveal? It means that such knowledge is not false seeing; only the object is illusory. What is the illusory object? It is the multitude of deluded consciousnesses. The verse states:

The many kinds of flowing mind,

Apart from the places of mindfulness;

The mind, unretained, continually turns—

Therefore it is called illusory.

These are the various consciousnesses, differentiated into the six consciousnesses, and they too are illusory. Why is consciousness called a flowing mind? The Sutra says: “The Tathagata says it is not dhara.” This reveals that it is separated from the nature of the places of mindfulness, because those places of mindfulness are where such things are held. If those dharmas do not exist, there is no holding. Dhara, namara, and atara—these three terms express two meanings: each may be called “holding,” and they also mean “flowing forth.” Because there is no holding, the mind disperses and flows.

+ “Not held” reveals the condition for constant turning. Because it is not held, its continuous transformation becomes manifest; this is its illusory nature.

+ Why? Because past minds and so forth cannot be expressed. What is called a past or future mind cannot be apprehended because its nature is past or future. Regarding the present, its nature as the “imagined and conceptually constructed” does not exist. This reveals that the flowing mind, the object conditioned by the nature of illusory consciousness, has no nature belonging to the three times. What further intention is there in giving the analogy of an accumulation of merit? The answer states:

One should know that wisdom preserves it;

Thus merit is not illusory.

To reveal the cause of merit,

Another analogy is given.

What meaning does this express? Because the flowing mind is by nature deceptive, the existing accumulation—or quantity—of merit would also become false. If it is delusive, how can it lead to heaven?

Because this profound doubt exists, the principle must be clarified. Answer: The flowing mind may be delusive, but what is called the accumulation of merit is not false in essence, because it is preserved by the wisdom of perfect enlightenment. How is its preserving nature revealed?

As the Sutra says: “Subhuti! If that accumulation of merit existed, the Tathagata would not call it an accumulation of merit.” What profound meaning does this have? Because the five appropriated skandhas are false in essence.

If that accumulation of merit were appropriated skandhas, the Tathagata would not say that the accumulation of merit has the nature of an accumulation of merit.

To say that it is not spoken means that it is where wisdom takes hold. If the Tathagata is said to be revealed by what is not accumulated or constructed, why does the Tathagata say that he possesses the marks and secondary excellences? To eliminate that difficulty, it is said: “One should not contemplate the Tathagata by means of the perfectly complete form body or the complete marks.”

+ “Form body” means that which is accompanied by the excellent marks.

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