佛母般若波羅蜜多圓集要義釋論

Homage to the Prajñāpāramitā

Mother of all Buddhas: Giving birth to all,

Yet this Prajñā, whose ground transcends,

Ultimately unattached, purified of every defilement.

Because the Buddhas turn toward it, its self-nature is apart,

Causing sentient beings to accord with it in supreme joy.

The grasper and the grasped—both alike are stilled,

And therein, that nature can never permanently be established.

Because liberation from those two graspings has been attained,

Both the view of annihilation and the view of permanence are cut off and removed.

Born from the All-knowing Wisdom,

I bow my head to the wisdom that reaches the shore of awakening.

I now, within the Treatise on the Compiled Essential Meaning of the Mother of Buddhas, the Prajñāpāramitā, composed by the Bodhisattva Mahā-Dignāga, offer a concise explanation of its modes of practice, in order that those of small and inferior intellect, examining the meaning, may gain a rough understanding of it.

As the Verse states:

Supreme wisdom together with attainment,

The Tathāgata's non-dual wisdom—

Therein the meaning accords,

That sound: the twofold teaching and path.

+ Speaking of Supreme wisdom: This is the wisdom that reaches the other shore. "Supreme wisdom" means the wisdoms such as those born of hearing, of reflection, and so forth.

Shore: This is the far shore.

Reaches: Means to go toward, to arrive at. That is, by means of pure and sublime wisdom one is able to go to the other shore.

Here one should ask: Who is it that is able to reach it?

Answer: That is, the Bodhisattvas. By what do those venerable ones attain accomplishment? It is by means of the Prajñāpāramitā that they attain accomplishment.

+ Attainment: This is the meaning of "already completed."

The nature of such a fruit is the supreme aspiration already completed, as in the teaching of the Prajñā in eight thousand verses, revealed and expounded. This is called the attainment of the Prajñāpāramitā. It is not that within the term "Prajñāpāramitā" there is something to be attained. If so, then by what meaning should one speak of that attainment? Therefore the Verse states: Non-dual wisdom.

+ Non-dual: There being no twofold characteristic, this is called non-dual. That wisdom being non-dual is called non-dual wisdom. The intent here is thus: it has been stated that the Prajñāpāramitā is apart from the grasping subject and the grasped object—this is non-dual wisdom. The Bodhisattva has attained such wisdom. If, however, within objects such as form and the like, one grasps at the characteristic of the grasped object, then the mind of the grasping subject becomes, with respect to non-dual wisdom, an obstruction.

Question: If the Bodhisattvas attain the Prajñāpāramitā in this way, then why here is it not now spoken of as the Tathāgata? That is, it is because the Tathāgata, in all places, diligently cultivates the various dharmas, and so attains Buddhahood. The treatise answers itself, saying: The Tathāgata.

+ The Tathāgata: This means that Tathāgata. "That": this is the Prajñāpāramitā. Tathāgata: it is the setting forth in accordance with reality, and so it is called Tathāgata. Because that Tathāgata has wholly transcended every such net of discrimination, the Prajñāpāramitā is precisely the Tathāgata. Here, non-dual also means non-discrimination. Non-dual: the Tathāgata is not apart from the Prajñāpāramitā, nor is it identical with the Prajñāpāramitā.

Why is it called non-discrimination? It is like the light of a lamp; here the meaning is likewise. Therefore one should recognize it clearly in accordance with reality. As regards the various wisdoms, the verse has said:

It is not that wisdom is apart from emptiness;

There is some slight dharma to be attained.

Here the intent speaks of being apart:

The nature is apart, yet not separated afar.

Those two emptinesses differ from consciousness;

There is not the slightest dharma to be grasped.

The two emptinesses, truly, become transformed;

The nature of the two selves is not established.

Because of realizing and knowing this, therefore within the characteristic of suchness, the World-Honored One has expounded in this way. Thus, the knowing subject and the known object, if they had nature, then the various discriminations would have a place upon which to rely.

Here one should ask: If the Prajñāpāramitā attains non-dual wisdom, then why does the verse speak of the twofold teaching and path? The verse answers itself, stating:

Therein the meaning accords,

That sound: the twofold teaching and path.

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

+ The two meanings accord: in due sequence, it will now be explained. That is, those two—teaching and path—which presently exist, together with the meaning of the Prajñāpāramitā, harmonize and accord.

+ That sound, the twofold teaching and path: this is the spoken word of that sound as explained before. The twofold teaching and path: this is the means of the Prajñāpāramitā, contained within that sound. Just as a seed, in the stage of containment, so is the meaning here likewise. Thus one should know that the term "Prajñāpāramitā" sets forth two kinds of meaning:

1. The supreme.

2. The category.

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

+ The category: there are two categories—namely, the self-nature of teaching and of path.

Because those two harmonize and are established, one should know there comes to be proclamation and indication. Moreover, because of relying upon it in this way and so forth, the verbal meaning present within that Prajñāpāramitā is opened out and expounded into thirty-two chapters, without increase or decrease. Therein it is said that the ten kinds of scattered discrimination are eliminated. Furthermore, the sixteen kinds of emptiness are revealed.

Furthermore, the Verse states:

The reliance together with the function,

The undertaking jointly arising and cultivated,

The discrimination, the characteristic together with the fault,

The praise—as will next be told.

As in that Verse, there are six kinds, namely: reliance, function, undertaking, characteristic, fault, praise. What are these here? In due sequence it will now be told.

+ Called reliance: that is, the Buddha, the World-Honored One, first speaks of wisdom. Because the reliance of that wisdom is thus, the profound and sublime Dharma-gates that presently exist can then be expounded in continuous succession. It is not that one who is able to expound—such as the Venerable Subhūti and the like—could create such a reliance and harmony.

Question: The Buddha has expounded wisdom; how was that matter?

Answer: As the Buddha, in the Sūtra of the Prajñā in Eight Thousand Verses, first said thus: "Subhūti! According to what you delight in, expound the Prajñāpāramitā of the Great Bodhisattvas, which should be aroused as the Great Bodhisattva arising from the Prajñāpāramitā." Because the wondrous power of the Buddha's majestic spirit had established it thus, the Venerable Subhūti was then able to proclaim the Prajñāpāramitā in this way without obstruction.

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

+ Spoken of as function: this is the supreme function. That is, the Buddha's speaking of wisdom is supreme. Because the setting forth and expounding of that Dharma is the arising of the speaking of the function, this is the sequence of the function among the assembly of Bodhisattvas and the like. Because it is thus, one is then able to arouse the proclamation of that Dharma.

+ Called the undertaking: this is the undertaking that has been performed. Thus, arising by means of the teaching of that Prajñāpāramitā, abiding in this way, one should therefore be diligent, courageous, and brave, arousing cultivation, removing the ten kinds of scattered discriminating dharmas, and, following in sequence, discriminating the sixteen kinds of emptiness. One should know it thus.

+ Called the characteristic: this is the meaning of "emblem." Moreover, the characteristic is the form-characteristic. What is this? That is, if a Bodhisattva, with respect to this Dharma-gate of the Prajñāpāramitā—whether when copying it, or when reciting it—or if there is someone who together arouses a doubting mind, one should know these are all characteristics of demonic affairs and the like. If one does not regress, this is the characteristic of a Bodhisattva.

+ Spoken of as fault: that is, with respect to that Dharma, to create obstruction together with slandering the right Dharma. Or, with respect to the Prajñāpāramitā, to give rise to harmful thoughts. Such things all bring about retribution of fault.

+ Called praise: that is, praise concerning the fruit. As the sūtra says: If there were a person who took the seven kinds of treasures filling the great trichiliocosm and practiced giving with them; or if there were a person who, with respect to this Prajñāpāramitā, upholds it and so forth, then the merit obtained far surpasses the former case.

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

Complete in faith, taking it as the body,

The Master's receiving together with the testimony set forth,

The time of speaking together with the place of speaking,

Attaining the accomplishment of self-measure.

What is this?

+ Spoken of as complete in faith: faith means a mind of pure trust. That is, the Bodhisattvas, by means of that trust, are able, with respect to the profound and sublime Dharma, to give rise to supreme understanding. Having that trust, one is called complete in faith. The Bodhisattva who is complete in trust is able to take it as the body. "Body" means the body of the person. Just as a person, having a body as cause, is then able to continue performing the various practices, so is the meaning of faith likewise.

+ Called: The Master's receiving together with the testimony set forth: that is, the World-Honored One, the Great Master, proclaims that Dharma; the Bodhisattvas, receiving it, also all 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 time of expounding, creating indication and harmony. Each being separately determined, in order to seal and certify what has been attained—this is the meaning of place, one should know.

+ Question: The one who expounds that Dharma—what meaning will he attain? The verse answers itself, saying: Attaining the accomplishment of self-measure. What is that meaning? "Self" is oneself. "Measure" is to measure for oneself what one has attained, without contradiction.

+ Accomplishment: this is the meaning of "already completed." That is, the one who expounds the Dharma—the various matters expounded all become fully accomplished.

As the Verse says:

Expounding the Dharma, one should know:

In the world, the time and place—these two;

The speaker, having joint testimony;

And thereafter attaining according to measure.

What is this?

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

+ Question: What is this expounding about? The verse answers itself, stating: The speaker, having joint testimony. That is, it sets forth that there is joint testimony, harmonizing.

+ Question: What is "attaining according to measure"?

Answer: This is attaining the true measure of speech—it is not the meaning of the time and place presently spoken of.

Here again, by what meaning is the affirmation made concerning the thirty-two chapters? There should be a Verse stating:

All compiled in this way,

Spoken thus, as I have heard;

The meaning harmonized in this way,

Thirty-two, supreme.

+ Here it says: All compiled in this way and so forth: "all" is the meaning of wholly complete. What is the meaning of "wholly complete"? It means gathered together in this way, gathered together as I have heard, and so forth. "In this way": this means that the Dharma is thus, performed thus.

+ Called I heard and so forth: "I": this is the object that is constituted as the hearing of the self-characteristic. That is, hearkening—that is, hearkening to this Dharma. Here, this is the general intent. Gathered together in general, as: either "thus," or "I," or "heard," and so forth, are constituted, and so it is said, "Thus have I heard," and so forth.

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

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

+ Called Speaking: this means to set forth, to make clear. Therefore here it is said, "Thus have I heard."

+ Called: The meaning harmonized in this way: that is, that one who expounds—whether he performs or does not perform—that harmony, from the very beginning, in due sequence proclaims the supreme meaning in this way.

+ Supreme: this is the utmost, the most surpassingly supreme.

+ The body of that spoken word: this means to set forth, to explain.

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

+ Thirty-two: this is a determined quantity. That is, it speaks of the meaning within such a quantity. Therefore one should know that what is spoken of here is also without diminishment.

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

Because there is such a doubt, the Verse says:

Discriminating the sixteen characteristics,

The emptinesses, according to their sequence,

Are spoken of within the eight thousand verses,

Clearly differentiated, expounded by means.

+ This speaks of discrimination and so forth: this is the layer-upon-layer classification of what is distinct, and so it is called discrimination. Moreover, discrimination is the meaning of category. That category is the meaning of innumerable natures.

Here, discrimination of what? That is, discrimination of emptiness. Discrimination of what is empty?

It is the sixteen emptinesses. Sixteen is the limit of the quantity. Here the sixteen emptinesses spoken of are, with the meaning spoken of in that Sūtra of the Prajñā in One Hundred Thousand Verses, equal of themselves.

The Verse states: Spoken of within the eight thousand verses: that is, spoken of within the Sūtra of the Prajñā in Eight Thousand Verses. How does that sūtra speak of it? Therefore the Verse states: According to their sequence.

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

So the latter line of the Verse states: Clearly differentiated, expounded by means.

+ What is that meaning? Differentiated: this is the distinct dharma. Within that distinct dharma, one selects the means, and so the one who expounds, by means of a different expedient, speaks of it. Clear: this is to recognize clearly, and so one must discriminate and recognize clearly in this way. This is to recognize clearly that different means, in order to discriminate and speak of emptiness.

Furthermore, the Verse states:

Now, this Eight Thousand Verses—

As spoken, the meaning is undiminished;

According to what is fitting, condensed in verse,

The meaning is thus and thus.

+ Here it says: Now, this Eight Thousand Verses: this is to make clear the dharma to be known.

+ Speaking of undiminished: this means not lacking, not diminished. What is "undiminished"? It is the meaning as spoken. That is, just as the meaning expounded there, it speaks of itself fully and completely. Or there may be a doubt: What is spoken of here—why is it condensed in verse? The verse answers itself, stating: According to what is fitting, condensed in verse. Now here only the Eight Thousand Verses are spoken of: because of what is fitting and suitable to the most supreme aspiration of those listeners, therefore it is condensed in verse. "Condensed" means abbreviated.

+ Called: The meaning is thus and thus: this is the meaning set forth and expounded in this way. What again is this? The verse says: Thus and thus: that is, as that spoken word, what has been set forth and expounded in this way is accomplished in accordance with reason—it is not that within the Dharma of the Prajñāpāramitā there is difference. It is only because the present faculties have the three grades—inferior, middling, and superior—that, according to their wishes, they are received and gathered. Therefore the World-Honored One, by that cause, slightly abbreviated and spoke a little of this Prajñāpāramitā, and, in due sequence, by means of a different expedient, spoke of the sixteen kinds of emptiness. Thus the expounding has been illumined and revealed.

Furthermore, the Verse states:

The Bodhisattva, I do not see;

This speaks of the truly silent;

He who can receive the inner matters—

What that one speaks is precisely emptiness.

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

+ This speaks of the truly silent: "This": this is the meaning of "in this way," "thus." Speaks: this is spoken word. True: this is the truly real, the ultimate truth. Silent (the silent one): this is the World-Honored One. That is, the World-Honored One, in the three karmas of body, speech, and mind, all accord with silence. Thus and so forth speaks of how, because the majestic spirit of the Buddha has lent its support, the Venerable Subhūti is enabled, within that, to expound that verbal meaning.

+ What that one speaks is precisely emptiness: "That one": this is that World-Honored One. Speaks is to set forth, to make clear. That is, the Buddha, the World-Honored One, says that this is emptiness. What dharma does he call empty? Therefore the Verse states: He who 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 grasp them as real, one can receive what the World-Honored One expounds—that those inner matters are empty.

Moreover, the Bodhisattva who has newly aroused the mind, here discriminates the self-nature as truly existing. Thus the Inner Emptiness has been set forth and completed.

Furthermore, the Verse says:

Form together with the self-nature of form—

This speaks of it as likewise empty;

These being those outer bases,

The portion that is received is wholly cut off.

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

Moreover, form: this is the form sense-base. Speaking of the self-nature of form: form means the form itself; like the characteristic that presently exists, that characteristic is unborn. Because it is unborn, its self-nature is precisely empty; yet that self-nature also cannot be destroyed. Just as a person examines the meaning, one should know.

+ What is called "here it speaks": this means that here it is set forth thus, with such spoken words.

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

Question: Ceasing with respect to what dharma? The verse answers itself, stating: These being those outer bases.

What again is this? The outer bases: this means objects such as form and the like. The outer stages are all unreal, yet the ordinary, foolish beings grasp them as having the nature of a received object, real in this way. Therefore here it speaks of ceasing—this is the meaning of those words. Such things as are set forth speak completely of the Outer Emptiness. Again it speaks of the latter emptiness. As the Verse states:

The characteristic like form, that body,

Abiding and the characteristic apart;

The meaning of "directed toward"—if that be seen,

That inner is precisely unreal.

+ Speaking of: The characteristic like form, that body: Here, what is "that body"? It is the two form sense-bases, inner and outer—this is that body.

+ Called abiding: this is the receptacle-world, each relying separately so as to abide, and so it is called abiding.

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

+ Speaking of apart: this is all that has been spoken of above as wholly apart. Apart is the meaning of emptiness.

+ Speaking of the meaning of "directed toward": "directed toward" is what has passed. The meaning of "what has passed" is called the meaning of "directed toward." What dharmas are the meaning of "directed toward"? As the Verse above says: The characteristic like form, and so forth.

What again is this? That is, if the inner and outer form sense-bases are thus all without characteristic, then that one has recognized clearly such a meaning of emptiness. Likewise is the meaning of sound; therefore one should know. Now, within this verse, it first speaks of three kinds of emptiness: namely, the inner-outer emptiness, the great emptiness, and the characteristic emptiness. Next it speaks of the emptiness of emptiness. As the Verse has stated: If that be seen, That inner is precisely unreal.

+ If: that is, if the meaning that presently exists, that is, the wisdom of emptiness that presently exists.

+ That: this is that body.

+ Seen: this is the meaning of recognizing. Recognizing is recognizing clearly. The intent here: this is the wisdom that recognizes emptiness. Having recognized clearly that the object is empty, then this wisdom of emptiness, with respect to the inner unreality, has nothing it possesses—how much less another dharma having a nature to rely upon. That line, thus, speaks of the Emptiness of Emptiness completely.

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

The nature of those inner emptinesses,

The self-nature too is likewise empty;

The species of the characteristic of consciousness that presently exist—

From these arise Compassion, Wisdom, and the Self.

+ Speaking of: The nature of those inner emptinesses and so forth: this means the empty nature of the inner sense-bases that presently exist in continuity, as spoken of here.

+ Speaking of: The self-nature too is likewise empty: Self-nature: this is the meaning of the species-nature. Because the self-nature has revealed the characteristic of consciousness in this way.

+ Called: The species of the characteristic of consciousness that presently exist: "that presently exist" is the meaning of present existence. Here, whether it is the characteristic of consciousness or the nature of consciousness, those various species-natures are born from My compassion and wisdom. Compassion is the wish to cause the suffering of others to be released and dispersed. Wisdom is the selecting and examining of the characteristics of dharmas. Whether compassion and so forth, or wisdom and so forth—these are called compassion and wisdom.

+ Self: this is the meaning of the self-characteristic. That is, there presently exist within oneself the two—compassion and wisdom. The intent here speaks generally of the self-nature emptiness of the inner consciousness-bases.

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

Neither born nor extinguished—

This sets forth the sentient being;

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

What that one speaks is precisely emptiness.

+ The text of the four-line verse says: Neither born nor extinguished and so forth: here it joins together to explain the meaning of two kinds of emptiness.

+ Speaking of not born: in the Sūtra of the Prajñā in Eight Thousand Verses it speaks of "not born." The intent therein speaks of how that birth here has ceased. That is, from of old the nature is unborn. If birth is without nature, then extinction too is without nature. If the prior nature is unborn, then the latter nature too is unextinguished.

Question: What does this speak of? The verse answers, stating: The sentient being.

+ The sentient being: this is the body and life of the five aggregates. "Being" (hữu/sat) means having the nature of that thing. "Sentient" (tình/feeling) means the nature that is self-performed; spoken of as harmonized together, it is called sentient being. Or birth-and-death—both alike are empty—this is the meaning revealed. Yet sentient beings have no boundary: dying here, born there, the six destinies circling round, birth-and-death turning without end. That birth-and-death is precisely transmigration. Such a mode of practice explains the meaning of the birth-and-death of sentient beings; one should know.

Question: Who is it that speaks this? The verse answers: What that one speaks.

"That one" is that very Tathāgata who has expounded the truly real. What has that one expounded? It is the speaking of emptiness. That is, sentient being and birth-and-death—both kinds are empty. Yet that empty nature, here too, is apart, like a grasping. That empty nature, here too, is not so. If so, then why does the Verse say "desire"? Desire is the meaning of delighting-desire (joy, longing), that is, the two desires of sentient being and of birth-and-death. If the object of longing be ultimately thus, then "that one" has spoken the truly real in this way. Such spoken word speaks of the meaning of two kinds of emptiness: the ultimate emptiness and the boundless emptiness.

Question: What is called "boundless"? Boundless means having no first age and no first part. That boundlessness is said to be empty, and so it is called the boundless emptiness. As the Buddha has said: Of birth-and-death, the prior boundary cannot be indicated. So again it speaks of the latter emptiness, as the Verse states:

The Buddha-dharmas cannot be seen,

The Bodhisattva-dharmas likewise;

That matter, as has been spoken,

Is empty, like those ten powers.

+ Speaking of: The Buddha-dharmas cannot be seen and so forth: the Buddha-dharmas are the dharmas of the Buddhas. These are: the eighteen exclusive dharmas, the ten powers, and so forth. Such dharmas, contemplated by pure and sublime wisdom, cannot be seen, nor can they be attained. That person, being thus, should then, with respect to the discrimination that presently exists, be obstructed.

+ Speaking of: The Bodhisattva-dharmas likewise: this is the dharmas of the Bodhisattvas, that is, the pāramitās such as giving and the like, with innumerable modes of practice. Wisdom entering the truly real, contemplating in accordance with reason, also has no object that is perceived.

+ Speaking of: That matter as has been spoken, Empty like those ten powers. That matter: this is that Dharma, thus. As has been spoken: that is, just as what has been set forth and expounded.

Question: What dharmas does this speak of? The verse answers itself, stating: It is those ten powers, making clear that above it has elucidated the dharmas such as the ten powers and the like.

+ Spoken of as "and so forth": this is to include together the eighteen exclusive dharmas.

Again, question: This dharma—what does it speak of?

Answer: It is the speaking of emptiness. Emptiness is the self-characteristic being apart. Such things as these, here, speak completely of the Emptiness of All Dharmas. Again it speaks of the latter emptiness. The Verse states:

The dharmas that presently exist, separately distinct—

This speaks of the imputed nature;

In that ultimate meaning there is none;

The dharmas are set forth in this way.

+ Speaking of dharmas that presently exist, separately distinct, This speaks of the imputed nature: this is the demolition of the imputed nature.

+ Separately distinct: this is the meaning of "each and every." That is, the imputed nature that presently exists. Imputed: this is the meaning of grasping-attachment. Attachment to what dharma? That is, dharmas such as form and the like. This: this is the meaning of "thus." Speaks: this is spoken word. The general intent here means that the various dharmas are each distinct, yet within the ultimate truth, they have none; therefore the Verse says:

In that ultimate meaning there is none;

The dharmas are set forth in this way.

+ Ultimate meaning, there is none: that is, within the ultimate truth there is no self-nature.

Question: What dharma has no self-nature?

Answer: This means dharmas such as form and the like.

+ Set forth in this way: that is, here it has been spoken of thus.

Question: Who speaks thus?

Answer: The Buddha has spoken thus. Contemplating the characteristic of that ultimate meaning which presently exists as empty. That characteristic is precisely the nature of imputation. Empty—it is not merely the characteristic of the grasping subject, but within the ultimate truth it is said to be empty. Thus the Ultimate-Meaning Emptiness has been spoken of and completed.

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

Those imputed natures,

In place after place are grasped and clung to;

That imputation, being thus,

Has a self-nature that is unreal.

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